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mythumb1({"version":"1.0","encoding":"UTF-8","feed":{"xmlns":"http://www.w3.org/2005/Atom","xmlns$openSearch":"http://a9.com/-/spec/opensearchrss/1.0/","xmlns$blogger":"http://schemas.google.com/blogger/2008","xmlns$georss":"http://www.georss.org/georss","xmlns$gd":"http://schemas.google.com/g/2005","xmlns$thr":"http://purl.org/syndication/thread/1.0","id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880"},"updated":{"$t":"2023-12-23T19:02:55.692-03:00"},"category":[{"term":"Artigos"},{"term":"Destaques"},{"term":"Crítica"},{"term":"Entrevista"},{"term":"Iniciação"},{"term":"Dossiê"}],"title":{"type":"text","$t":"Revista Sísifo"},"subtitle":{"type":"html","$t":"ISSN: 2359-3121"},"link":[{"rel":"http://schemas.google.com/g/2005#feed","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/posts\/default"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/-\/Artigos?alt=json-in-script\u0026orderby=published"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/search\/label\/Artigos"},{"rel":"hub","href":"http://pubsubhubbub.appspot.com/"},{"rel":"next","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/-\/Artigos\/-\/Artigos?alt=json-in-script\u0026start-index=26\u0026max-results=25\u0026orderby=published"}],"author":[{"name":{"$t":"Yves São Paulo"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/18247677365637502239"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"25","height":"32","src":"\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhgAUtzYr_gsxE2CL3ljK02PtRr5n87ICLtHxNJ0_VoXIg-zQW5GUU5-IUNCt4sywb6HwrhDf_bFoYNbpWCD1vFLoLqGUFK7FDArpgfuvQ83De819fDHIhMpu5aauxqwRg\/s113\/1.jpg"}}],"generator":{"version":"7.00","uri":"http://www.blogger.com","$t":"Blogger"},"openSearch$totalResults":{"$t":"35"},"openSearch$startIndex":{"$t":"1"},"openSearch$itemsPerPage":{"$t":"25"},"entry":[{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-3299247642008297765"},"published":{"$t":"2023-11-09T21:40:00.006-03:00"},"updated":{"$t":"2023-11-09T21:41:36.932-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"   Humanidades Digitais e Jogos: as possíveis ferramentas para um “fazer filosófico” sobre o mundo passado: Entrevista com Celeste Pedro"},"content":{"type":"html","$t":"\u003Cp\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16pt;\"\u003EHumanidades Digitais e Jogos:\nas possíveis ferramentas para um “fazer filosófico” sobre o mundo passado\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16pt;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16pt;\"\u003EEntrevista com Celeste\nPedro\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cb\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEiQtsrDkNmpmlOhgTDa0dTS0IPzefSnOXbemNfKKF0fWGEwJv9nAz6o2V91avmjqmSUP61gqWeGTTkFD_Be8RqyJhz89mDVcNE_3ZGCPFUFBw6NnLPQ5D01iPC4I8c8e4zLPKf0CNauNDXr8KEdR0MaG7HnoT76wQHg0y2xK00jg5aNyI9CeAYjoLTK0LY\/s960\/celeste.jpg\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"958\" data-original-width=\"960\" height=\"319\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEiQtsrDkNmpmlOhgTDa0dTS0IPzefSnOXbemNfKKF0fWGEwJv9nAz6o2V91avmjqmSUP61gqWeGTTkFD_Be8RqyJhz89mDVcNE_3ZGCPFUFBw6NnLPQ5D01iPC4I8c8e4zLPKf0CNauNDXr8KEdR0MaG7HnoT76wQHg0y2xK00jg5aNyI9CeAYjoLTK0LY\/s320\/celeste.jpg\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/b\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1fgiWIZEwYUY5fYvsnE0zvKSaaWy8M2gq\/view?usp=drive_link\"\u003EPDF\u003C\/a\u003E\u003C\/p\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"text-align: right; text-indent: 35.45pt;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003ECeleste Pedro\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt;\"\u003ECeleste Pedro é\ndesigner de comunicação graduada pela Faculdade de Belas Artes do Porto,\nPortugal. Desde então, seu foco principal tem sido a tipografia e o design\neditorial. Tem mestrado em Design e Intermídia pela Universidade de Barcelona.\nSeus estudos sobre design de dicionários a aproximaram do campo da história da\ntipografia e do envolvimento em vários cursos de idiomas, workshops e escolas\nde verão relacionados à edição de textos e à produção de livros. Nos últimos\nanos, especializou-se em livros impressos antigos e paleografia enquanto realizava\nsua pesquisa de doutorado sobre a História da Cultura Impressa Portuguesa no\nSéculo XVI, financiada pela FCT. Recentemente foi pesquisadora contratada para\no projeto \"From Data to Wisdom - Philosophizing Data Visualizations in the\nMiddle Ages and Early Modernity (13th-17th Century)\" no Instituto de\nFilosofia da Universidade do Porto, onde agora continua seu trabalho sobre\ndiagramas medievais e do início da modernidade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"text-align: right; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"text-align: right; text-indent: 35.45pt;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003ECamila Ezídio (Entrevistadora)\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt;\"\u003EDoutora em Filosofia pela UFBA. Atualmente é\npesquisadora de pós-doutorado pelo CNPq\/UFBA.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraph\" style=\"mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Constantia; mso-fareast-font-family: Constantia;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003E1)\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003ECeleste,\nnos fale um pouco de sua trajetória acadêmica nos explicando o que te levou do\ndesign, sua formação inicial, para a investigação na filosofia medieval?\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003ECamila, muito obrigada pela oportunidade\nde falar sobre o meu trabalho!\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003ELogo desde cedo que o que mais me\nmotivava eram as artes. Quando terminei o ensino secundário fiquei na dúvida\nentre escolher arquitetura ou pintura; acabei a escolher o design de\ncomunicação. E foi em design que comecei a trabalhar. Mas rapidamente percebi\nque não era suficiente para mim, e comecei então a estudar, à noite a aos\nfins-de-semana, tudo o que gostava de saber e que não fazia parte da minha\nformação de base. Foi assim que entrei nas línguas, na paleografia e na\nhistória do livro. A certa altura decidi que estava na hora de fazer um\nintervalo no trabalho e de me dedicar a novos desafios. Fiz muitas candidaturas\ninternacionais até encontrar um programa doutoral aqui na Faculdade de Belas\nArtes que “oferecia” bolsas e assim me permitiria uma dedicação a 100% à\ninvestigação. Escolhi um tema pouco apetecível para a maioria na altura, a\nhistória da tipografia em Portugal. E foi assim que cheguei ao Instituto de\nFilosofia: depois de procurar muito pelo orientador “ideal”, encontrei o\nProfessor Meirinhos! Foi amor à primeira vista, do Instituto obtive o saber e a\namizade que precisava para me aventurar na academia. Daí para a filosofia\nmedieval foi uma transição suave. Encontrei no projeto “From Data to Wisdom” a\nligação ao design que, no fundo, consolidava o meu conhecimento, dando sentido\na todo o meu percurso.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraphCxSpFirst\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraphCxSpLast\" style=\"mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Constantia; mso-fareast-font-family: Constantia;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003E2)\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EVocê\nesteve envolvida em um projeto de investigação no âmbito das humanidades\ndigitais na Universidade do Porto, por isso, gostaria de te perguntar em que\nmedida e de que maneira as ferramentas digitais podem ser úteis nas nossas\npesquisas sobre a história da filosofia de um mundo passado? \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003ESim, o projeto “From Data to Wisdom”\nincluía uma parte importante de humanidades digitais, não só porque se baseava\nna criação de uma base de dados de imagens tiradas de manuscritos e impressos\n(medievais e pré-modernos), mas também porque refletia sobre a transmissão do\nconhecimento através de ferramentas de visualização de dados. E, aqui, estou a\nfalar não só de ferramentas contemporâneas, mas também das que eram usadas há\nmil anos. No fundo, estudamos o papel dos diagramas ao longo dos séculos,\nproduzindo aplicações (apps) digitais que nos ajudam a visualizar interrelações\n(ou redes\/networks) em grandes conjuntos de imagens. Penso que este é um bom\nexemplo de como as humanidades digitais podem ser úteis para a história da\nfilosofia: produzimos e usamos ferramentas que facilitam a investigação, e ao\nmesmo tempo, nos permitem descobrir caminhos e contatos entre autores e temas\nque, de outra forma, permaneceriam obscuros ou até inacessíveis (pelo simples\nfato de lidarmos com quantidades enormes de informação).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EMudando de assunto, mas nem tanto, já\nque continuaremos a falar de algo que pode ser entendido como uma ferramenta,\nvamos aos jogos, tema do nosso dossiê. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraph\" style=\"mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Constantia; mso-fareast-font-family: Constantia;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003E3)\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EVocê\ndesenvolveu um jogo de tabuleiro cujo tema é filosófico, desse modo, nos conte\ncomo essa ideia surgiu: ela decorre do gosto por jogos, da curiosidade, do\nfazer filosófico ou\/e do espaço disponível ou que pode ser criado para esses\n“produtos” no mercado? \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EQuando estava a terminar o doutoramento\ndescobri que um dos livros impressos por João de Barreira (um dos tipógrafos\nque estudei) era demasiado fora do comum para ficar na gaveta: era um\nlivro-jogo de João de Barros (famoso historiador do séc. XVI). Tomei este como\num desafio pessoal: quando trabalhava em agências de design, um dos meus\nmaiores clientes era a Majora, uma empresa familiar de grandes dimensões em\nPortugal para quem desenvolvi muitos jogos, pareceu-me lógico pegar nesse tema.\nAliás, foi este livro que me aproximou do projeto liderado pelo Professor\nHiguera que descrevi acima, porque a ligação deste jogo a Ramon Llull era\nevidente.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003ENo\ninício, o meu interesse era puramente académico, queria saber tudo sobre a\nhistória daquele jogo. Mas a minha experiência profissional levou-me a\nconsiderar todo um projeto de produção e disseminação de versões “jogáveis”,\ncom objetivos educativos, mas também comerciais.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 18pt; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraph\" style=\"mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Constantia; mso-fareast-font-family: Constantia;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003E4)\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EO jogo que você desenvolveu se debruça sobre o\ntema da moral a partir de um autor português, que tal contar mais aos nossos\nleitores sobre o tema, o autor e como o teu jogo pode ser jogado?\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EJoão de Barros é um autor muito\nestudado, exceto no que diz respeito a este livro. Nenhum dos investigadores\nque escreveu sobre ele tentou realmente jogar ou reproduzir uma versão que\npudesse ser jogada. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EVou voltar um pouco atrás: estamos a\nfalar do “Diálogo de preceitos morais (...) em modo de jogo”, impresso em 1540\n(e novamente em 1563)*. Este é um livro sobre teoria moral, baseado na “Ética”\nde Aristóteles. E um simples livro, de pouco mais de 20 páginas, acabou por\noferecer uma multitude de perspectivas filosóficas e de investigação. O livro\ncontém um jogo destacável desenvolvido pelo autor para ensinar a teoria através\nda prática aos jovens cortesãos. O jogo, tal como sobreviveu nas pouquíssimas\ncópias disponíveis, não está completo; para que se pudesse jogar tive de\ndesenvolver um tabuleiro extra e corrigir as peças existentes. É, na realidade,\num jogo complicadíssimo, carregado de informação e de significação. Ao jogá-lo,\ndescobrimos o quão complexo é o caminho para a felicidade, e quão aplicável\nAristóteles é aos nossos dias. Neste momento, estou a trabalhar em colaboração**\ncom uma investigadora, uma tradutora e uma ilustradora para dar existência\ndigital a todo este mundo de João de Barros***.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 18pt; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraph\" style=\"mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Constantia; mso-fareast-font-family: Constantia;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003E5)\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EComo\nestudante e investigadora, de que maneira você vê a relação dos jogos com o\nensino\/aprendizagem da história da filosofia, principalmente para os mais\njovens? \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003ETodos sabemos que os jogos são poderosas\nferramentas. Juntar o elemento lúdico ao pedagógico é uma aposta ganha,\nespecialmente nas idades mais jovens. E esta não é uma estratégia recente, como\npodemos ver com o jogo de João de Barros. O mercado de jogos históricos está\nsuperdesenvolvido, há encontros de gamers especialmente dedicados a jogos de\ntabuleiro relacionados com temas medievais, um pouco por todo o mundo. O que\nnão existe nesta quantidade são os jogos filosóficos. Embora numa procura na\ninternet encontremos rapidamente recursos didáticos para usar nas aulas (muitas\nvezes apelidados de jogos) para cada idade, estes recursos baseiam-se\nmaioritariamente em texto (perguntas a colocar, perspectivas de discussão a\nexplorar, temas a desenvolver) e, pior do que isso, em texto estático, em que\nnão é oferecida a possibilidade de interação direta dos alunos com a “matéria”\ndo jogo. E uso as aspas para salientar a própria perspectiva de João de Barros:\n“Esse foi o seu fundamento (do jogo): vendo que as palavras nuas, não eram\nobjeto tão eficaz como a pintura por ser material e mais familiar da memória. E\nsabes quanta força têm as coisas materiais”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EComo\ndesigner, não posso deixar de acrescentar que a forma (a interface) escolhida\npara a maioria destes recursos se torna frequentemente, também ela, num\nobstáculo à comunicação com o público-alvo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraphCxSpFirst\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraphCxSpLast\" style=\"mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Constantia; mso-fareast-font-family: Constantia;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003E6)\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EAinda\nsobre a função didática desempenhada pelos jogos: você acredita que a reflexão\nsobre jogos pode auxiliar na reflexão sobre temas clássicos da filosofia? E,\ninversamente, que a reflexão filosófica sobre os jogos pode ajudar no\ndesenvolvimento deles?\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003ESim, muito. Têm sido exploradas\nrecentemente duas perspectivas complementares: uma que usa os jogos para\nexplorar formas de transmissão de conhecimento, neste caso filosófico; outra\nque explora a inclusão de mecanismos filosóficos em jogos. Em ambas, o objetivo\né encontrar um meio de aproximação e usufruto filosóficos: por um lado oferecer\nmelhores formas de acesso à filosofia (sua história, conceitos, sistemas de\npensamento, autores) através de objetos críticos e criativos, por outro desmistificar\na dificuldade aparente dos temas filosóficos, associando-os ao nosso dia a dia\ne até a atividades que dão prazer. \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraphCxSpFirst\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraphCxSpMiddle\" style=\"mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Constantia; mso-fareast-font-family: Constantia;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003E7)\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003ECeleste,\nvocê pensa ser possível traçar paralelos entre o fazer filosófico (estudo,\nreflexão, produção de conhecimento) e o desenvolvimento de jogos? Se sim, há\nhabilidades comuns que você considera importantes para as duas atividades? E,\npor fim, você vê algum paralelo entre o desenvolvimento de um jogo e o\ndesenvolvimento de um sistema filosófico? \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraphCxSpLast\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003ETenho\nde começar esta última resposta com uma confissão, eu não me considero uma\ncriadora de jogos, nem tão pouco filósofa, mas vou responder com base no que\ntenho estudado e porque gosto muito do tema. Para ambos é necessária uma\nreflexão sobre circunstâncias e hipóteses. A cada momento do jogo, o jogador\ntoma decisões com base na informação que possui. No caso dos jogos podemos\ndizer que avaliamos as estatísticas e manipulamos o número de escolhas\npossíveis consoante os objetivos do jogo e a história que queremos contar. Quando\ncriamos jogos temos de prever todos estes atos, colocamo-nos, como um filósofo\n(e como um historiador), “acima” do caso e observamos as circunstâncias. Depois\nponderamos e agimos sobre onde cada ação levará o jogador. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EAcho\nque é este pormenor que me alicia mais, e é muito visível em João de Barros,\nporque ele justifica e exemplifica a cada passo o que está por detrás de cada\nescolha que fez ao desenvolver o jogo, tanto na criação do conteúdo (a teoria\nmoral), como na sua mecânica algorítmica.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E*\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 13.5pt;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003EJoão de Barros, (1540\u0026nbsp;\u003Ci\u003Eprinceps\u003C\/i\u003E),\u0026nbsp;\u003Ci\u003EDialogo de\npreceitos moraes co[m] prática delles, em módo de\u0026nbsp;iogo\u003C\/i\u003E, Lisbon: Luis\nRodrigues. Acessível em\u0026nbsp;\u003C\/span\u003E\u003Ca href=\"https:\/\/purl.pt\/12149\" target=\"_blank\"\u003E\u003Cspan color=\"windowtext\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003Ehttps:\/\/purl.pt\/12149\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003E.\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003E2ª edição\u003C\/span\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: PT; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003E (\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003E1563\u003C\/span\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: PT; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003E),\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003E\u0026nbsp;\u003Ci\u003EDialogo de Ioam de Barros com dous filhos seus sobre preceptos\nmoraes em modo de jogo\u003C\/i\u003E, \u003C\/span\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: PT; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003ELisboa:\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003E João de Barreira\u003C\/span\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: PT; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003E.\nAcessível em\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Ca href=\"http:\/\/purl.pt\/15189\" target=\"_blank\"\u003E\u003Cspan color=\"windowtext\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003Ehttp:\/\/purl.pt\/15189\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: EN-GB;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: PT; 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N° 16, Vol. 1.\nJaneiro\/Junho 2023. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoHeader\" style=\"text-align: center;\"\u003E\u003Cspan lang=\"FR\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003ETrilogia do Inumano\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20-%20Trilogia%20do%20Inumano.docx#_ftn1\" name=\"_ftnref1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16.0pt; line-height: 115%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[1]\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 18.0pt;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: 12pt;\"\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; font-weight: bold; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhKj7OuHCJnu3BLPWA_g5B1HfmoaI_CGz1ztvkonGJq5pe0s9hWLyB7HU6UIr2mlOe4g1sMWqPUXxPJzxm0DqEBmI4uTFdClhWvZI-r-Ldsrwco9a-D1NddpKoCEYLgcbZwvrWwtI48trOcHzAcS85xDtqCN9SqQiCRadJSVBUWp4bcI-BA7wdcIKznfrs\/s480\/5.jpg\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"270\" data-original-width=\"480\" height=\"180\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhKj7OuHCJnu3BLPWA_g5B1HfmoaI_CGz1ztvkonGJq5pe0s9hWLyB7HU6UIr2mlOe4g1sMWqPUXxPJzxm0DqEBmI4uTFdClhWvZI-r-Ldsrwco9a-D1NddpKoCEYLgcbZwvrWwtI48trOcHzAcS85xDtqCN9SqQiCRadJSVBUWp4bcI-BA7wdcIKznfrs\/s320\/5.jpg\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; font-weight: bold; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1xUqwnMH0Z0KTbLF0QmcKb70bSMeMTSxj\/view?usp=drive_link\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Co:p style=\"font-weight: bold;\"\u003E\u003Cbr \/\u003E\u003C\/o:p\u003E\u003Cp\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: right;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 18.0pt;\"\u003EGabriel Ferri Bichir\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: right;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 18.0pt;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003EDoutorando em Filosofia\npela Universidade de São Paulo, onde estuda a relação entre história e natureza\nna obra de Hegel. Professor de filosofia na rede privada de ensino. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-font-style: italic;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt; mso-bidi-font-style: italic;\"\u003EResumo:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt; mso-bidi-font-style: italic;\"\u003EO presente ensaio\nreúne textos relativos a três jogos – \u003Ci\u003EInside, Life is Strange e Nier:\nAutomata\u003C\/i\u003E – que, apesar de apresentarem diferenças consideráveis, tanto na\nforma quanto no conteúdo, são perpassados por uma temática comum: a dialética\nentre humano e inumano (ou desumano). Trata-se de uma temática abordada tanto\nna tradição da Teoria Crítica (vide Adorno e suas reflexões sobre a\ndesumanidade que confronta a arte no pós-guerra) quanto no pós-estruturalismo\nfrancês (vide o famoso livro de Lyotard), mas que se reflete de maneira\nsingular em cada uma das obras analisadas. Com efeito, nosso objetivo é\ndesenvolver uma análise paciente dessa singularidade, evitando lançar mão de\nesquemas demasiado genéricos, que correm o risco de acorrentar a obra a modelos\npré-formados. Para tanto, desenvolvemos uma crítica imanente de cada um dos\njogos, articulando suas especificidades formais com o conteúdo e refletindo\nsobre as diferentes maneiras como trabalham a interatividade, que, afinal, é o\ncaráter distintivo de um \u003Ci\u003Evideogame\u003C\/i\u003E frente a outros meios.\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt; mso-bidi-font-style: italic;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt; mso-bidi-font-style: italic;\"\u003EPalavras-chave\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt; mso-bidi-font-style: italic;\"\u003E: Crítica; Dialética;\nInumano; Jogos. \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-style: italic;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt; mso-bidi-font-style: italic;\"\u003EAbstract: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt; mso-bidi-font-style: italic;\"\u003EThis\nessay brings together texts relating to three games – \u003Ci\u003EInside, Life is\nStrange and Nier: Automata\u003C\/i\u003E – which, despite having considerable differences\nin both form and content, are permeated by a common thread: the dialectic\nbetween the human and the inhuman. This theme is addressed both in the\ntradition of Critical Theory (see Adorno and his reflections on the inhumanity\nthat confronts art in the post-war period) and in French Post-Structuralism\n(see Lyotard's famous book), though it is reflected in a unique way in each of\nthe works presented here. In fact, our aim is to engage in a patient analysis of\neach game, avoiding overly generic schemes that run the risk of tying the work\nto pre-formed models. To this end, we undertake an immanent critique of each of\nthe games, articulating their formal specificities with the content and\nreflecting on the different ways in which they operate in regard to\ninteractivity, which, after all, is the distinctive character of a video game as\nopposed to other media.\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt; mso-bidi-font-style: italic;\"\u003EKeywords\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt; mso-bidi-font-style: italic;\"\u003E:\nCritique; Dialectic; Games; Inhuman.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt; mso-bidi-font-style: italic;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-font-size: 16.0pt; mso-bidi-font-style: italic;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-style: italic;\"\u003EIntrodução\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 106.3pt; margin-right: 0cm; margin-top: 0cm; text-align: right;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-style: italic;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 106.2pt; margin-right: 0cm; margin-top: 0cm; text-align: right;\"\u003E\u003Ci\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003ENão há como salvar a arte\napós a extinção do sujeito, muito menos ao estufá-lo, e o único objeto que hoje\nseria digno dele, o puro desumano, escapa à arte tanto pela desmedida quanto\npela desumanidade\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: right;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E(Adorno)\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Ci\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-style: italic;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-style: italic;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ENessa trilogia, trataremos de três\njogos que, a partir de premissas bem diferentes, abordam a dialética entre\nhumano e inumano numa mirada apocalíptica. O primeiro e o terceiro – \u003C\/span\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003EInside \u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-style: italic;\"\u003Ee\u003C\/span\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E Nier: Automata\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-style: italic;\"\u003E\n– partem de um cenário pós-humano para explorar as consequências de um mundo\ncapitalista devastado, explorando tensões próprias ao conceito de liberdade e\ncomo essas podem ser incorporadas no modo de jogabilidade. Já o segundo – \u003C\/span\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003ELife is Strange\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-style: italic;\"\u003E – aposta numa narrativa mais tradicional, de\nverve trágica, centrada na relação entre duas amigas e na impossibilidade de\nreviverem a nostalgia da infância. Os três jogos levam suas respectivas\npremissas às últimas consequências, produzindo choques interessantes entre\nforma e conteúdo, que servirão de fio condutor de nossa análise.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-style: italic;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Ci\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003EInside\u003C\/span\u003E\u003C\/i\u003E\u003C\/b\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E \u003Cspan style=\"mso-bidi-font-weight: bold;\"\u003E–\u003C\/span\u003E Distopia como destino\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-style: italic;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EInside\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E, jogo lançado em 2016 pela\nempresa \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EPlaydead\u003C\/i\u003E, sucede a \u003Ci\u003ELimbo\u003C\/i\u003E,\nde temática semelhante. Num cenário distópico e sombrio, controlamos um menino\nsem feições definidas que deve escapar de seus perseguidores e ultrapassar uma\nsérie de obstáculos para alcançar um objetivo não revelado inicialmente ao\njogador. O cenário orwelliano de uma sociedade de controle absoluto é utilizado\ncomo crítica da massificação da conduta sob a égide do capitalismo avançado. O\ntítulo já evidencia o motivo central: o jogo todo se passa no interior de um\ngigantesco complexo industrial, e cada vez mais se mergulha em suas instalações\nsubterrâneas; não há propriamente um lado de fora – no momento em que se\nescapa, o jogo termina.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EUm jogo no estilo plataforma já traz em si uma série de\nexpectativas atreladas à limitação da jogabilidade: a movimentação é, via de\nregra, unidimensional e unidirecional (embora haja certas exceções); espera-se\numa narrativa linear com algum tipo de progressão e recompensa ao longo do\ncaminho, mas \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EInside\u003C\/i\u003E busca subverter\ntais expectativas: não possui história clara, não recompensa de maneira alguma\no jogador, nem sugere progressão; pelo contrário, penetra-se cada vez mais\nfundo naquele ambiente sufocante e não há opção de retorno. A própria ideia de\ndivertimento é imprópria para caracterizar os afetos que o jogo mobiliza: há,\nna verdade, uma experiência de urgência para terminá-lo o mais rápido possível,\npois em certos momentos beira o insuportável.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO jogador vê-se constantemente perpassado por uma forte\nexperiência de angústia: o menino-protagonista, completamente indefeso, é\nperseguido e assassinado das maneiras mais brutais por seus perseguidores,\nhumanos ou animais. Não há qualquer explicação para essa perseguição\nincessante, embora o jogo forneça elementos para a formulação de algumas\nhipóteses. O cenário colabora para reduplicar esse sentimento: escuro e\ndesolado, com uma paleta de cores frias e pouco saturadas, ele se torna cada\nvez mais sufocante, criando uma experiência de desconforto e claustrofobia.\nPouco resta da natureza nesse mundo pós-apocalíptico, o que mais se vê são as\ninúmeras instalações cinzentas pertencentes ao complexo industrial, povoado por\ndois tipos de homens: os responsáveis pela administração e as cobaias de algum\ntipo de experimento, homens-zumbi que perderam a autonomia e só reagem a\ncomandos e estímulos externos. Como não é explicada a origem dessa condição,\nnão é possível saber se as cobaias já estavam previamente infectadas ou se\nforam criadas em experimentos de laboratório.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EAo contrário de \u003Ci\u003ELimbo\u003C\/i\u003E, ainda mais obscuro com\nrelação às origens das personagens e ao contexto que as circunda, \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EInside\u003C\/i\u003E afirma claramente seu conteúdo\nsocial ao longo de seu desenvolvimento. O complexo industrial serve como\nmicrocosmo de um mundo de controle total: nele, observamos experimentos\nabsurdos, linhas de montagem de zumbis, soldados armados até os dentes e uma vigilância\nincessante. O cenário distópico possui uma forte conotação onírica, sobretudo\nem seus momentos mais estáticos e silenciosos. Essa impressão é acentuada\ndevido ao fato de as personagens humanas terem rostos genéricos e serem\nincapazes de demonstrar sentimentos, à exceção do protagonista. O jogo é,\nporventura, monotônico e repetitivo; seu caráter beira o sadismo, dada a\ndificuldade de ultrapassar os obstáculos na primeira vez, o que força o jogador\na observar inúmeras vezes as mortes violentas do protagonista até ter sucesso\nna fuga.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO final do jogo é central para a compreensão da temática\nque mobiliza: o menino, penetrando no núcleo do complexo, encontra uma grande\ncentrífuga habitada por um experimento bizarro: trata-se de uma massa humana\nsem forma definida, composta de inúmeros corpos aglomerados. O menino é\nassimilado a essa massa e o jogador passa a controlá-la, buscando escapar do\ncomplexo. Quando a fuga termina, o jogo se encerra. Por meio desse\nprocedimento, o jogo assimila na forma uma perspectiva crítica ao\nlivre-arbítrio: nessa sociedade de controle, aparentemente o único elemento\nainda humano era o menino-protagonista (não por acaso, o único vestido com\ncores quentes); sua liberdade era, contudo, ilusória: todo aquele esforço\nserviu apenas para que fosse assimilado ao aglomerado disforme. O próprio\njogador vê-se frustrado em seu intento e de certa forma manipulado pelo jogo: a\ninevitável identificação com o protagonista é brutalmente negada, como se tudo não\npassasse de um jogo de cartas marcadas.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EA crítica ao controle do jogador visa desestabilizar a\nideia de um fim já dado de antemão, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ehappy\nending\u003C\/i\u003E gratificante e reconciliador. \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EInside\u003C\/i\u003E,\nno entanto, não termina. Sugere-se que o jogador era apenas uma peça na\nrealização de um objetivo que lhe era alheio, de tal forma que, finalizado seu\npapel, torna-se tão descartável quanto a personagem que controlou. Esse fim\ntranscendente à intenção subjetiva expressa, em seu teor de verdade, a\nalienação do produto humano no capitalismo. A liberdade do jogador de manipular\nos elementos do jogo é tão falsa quanto a liberdade do indivíduo no interior da\nsociedade de mercado, já sempre assimilada à não-liberdade do sistema. Nesse\nsentido, a tentativa de subversão de uma forma enrijecida fala a favor de seu\nconteúdo crítico: \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EInside\u003C\/i\u003E compreende\nque a única maneira de levar a crítica às últimas consequências é desativando\nhábitos subjetivamente internalizados no modo de jogabilidade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EEssa experiência deve, necessariamente, implicar um\nchoque. A ilusão do livre arbítrio produz monstros: um horror somatizado numa\nforte experiência de angústia diante do destino do protagonista, aliado à\nfrustração pelas mortes sucessivas e pela impossibilidade de significar com\nclareza a experiência do jogo. Isso fica evidente em certos momentos em que\nvemos o minúsculo protagonista cercado pela maquinaria infernal daquele cenário\ngigantesco, numa imitação distópica de Caspar David Friedrich, e quando\nacompanhamos seu afogamento durante vários minutos numa tomada propositalmente estetizada,\ncomo nos \u003Ci\u003Eslow motions\u003C\/i\u003E de von Trier.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ENessa narrativa catastrófica, alegoria de um tempo morto,\no final permanece em aberto. Em certo sentido, \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EInside\u003C\/i\u003E não deixa de esboçar um caráter utópico na medida em que a\nmassa humana é capaz de escapar da zona de controle. Dessa forma, parece\nsubscrever à ideia de um indivíduo plenamente assimilado, desprovido de\nperspectiva crítica, mas que descobre uma válvula de escape enquanto coletivo.\nNão deixa, porém, de fornecer uma imagem desoladora e, portanto, verdadeira, de\num mundo administrado que submete implacavelmente o indivíduo às suas\nexigências de conformação. A reificação dos modos de sentir é tensionada quando\na posição-jogador – supostamente neutra e distanciada dos fatos narrados – \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003Eé posta em xeque; para evidenciar tal tensão,\nfaz-se necessária a experiência visceral de uma identificação com o menino que,\npara resguardar o resquício de humanidade que exprime, precisa ser\nviolentamente negada. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Ci\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003ELife is Strange\u003C\/span\u003E\u003C\/i\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E – Nostalgia como utopia\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Ci\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ELife is Strange\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E é um jogo de história interativa desenvolvido pela\nempresa \u003Ci\u003EDontnod \u003C\/i\u003Ee lançado em 2015. À primeira vista, pode parecer uma\nreciclagem de drama colegial americano barato com um toque de ficção\ncientífica, mas logo descobrimos que as coisas não são tão simples. Na\nhistória, controlamos Max, uma estudante de fotografia num renomado \u003Ci\u003Ehigh\nschool\u003C\/i\u003E de Oregon, que descobre ter o poder de voltar o tempo por alguns\ninstantes. Ela vê Chloe, sua melhor amiga de infância, sendo morta com um tiro\nno banheiro por outro estudante e, no calor da hora, faz o tempo retroceder até\no momento em que estava numa sala de aula. Assim, já sabendo o que aconteceria\nem seguida, consegue impedir o assassinato da amiga e precisa lidar com as\nconsequências cada vez mais catastróficas de sua interferência no fluxo\ntemporal.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EA premissa é banal e pouco difere das dezenas de filmes\ndo tipo, que exploram \u003Ci\u003Eloops\u003C\/i\u003E temporais advindos do efeito borboleta; o\njogo em nenhum momento faz profissão de fé de originalidade, pelo contrário,\ndeixa claras suas intenções desde o momento em que Max vê uma borboleta no\nbanheiro e tira uma foto dela. A questão é que a ficção científica e a temática\n“\u003Ci\u003Ecoming of age\u003C\/i\u003E” não passam de molduras a partir das quais a história se\ndesenvolve, pois a narrativa do jogo é propriamente uma \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etragédia\u003C\/i\u003E – condensada numa história de amor entre Max e Chloe – em\nque se desenvolve a paradigmática dialética de salvação e aniquilamento\ndescrita por Szondi: nas sucessivas tentativas de salvar a amiga com seu poder,\nMax provoca danos irreparáveis ao meio-ambiente que culminam em uma tempestade\nque põe a cidade inteira em risco. Os motivos são claramente retirados do\nRomantismo: a epopeia de um amor que conduz à morte, uma atmosfera melancólica\ne nostálgica focada no conflito interior. Destarte, o jogo mistura elementos de\ndiferentes gêneros sem se comprometer com nenhum deles: a narrativa colegial “\u003Ci\u003Euplifting\u003C\/i\u003E”\nlogo vira uma história de detetive sombria com assassinatos e suicídios, a\nficção científica não tem qualquer independência e sempre aparece subordinada à\nmecânica das escolhas e ao ritmo narrativo. Como o fio condutor é o amor\ntempestuoso das duas, o jogo permite-se uma maior margem de experimentação para\nquebrar expectativas atreladas ao formato.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EEm relação à forma, cabe comentar a pertinência da assim\nchamada “narrativa interativa”, que consiste na escolha entre diferentes opções\nnos diálogos com as personagens que habitam aquele mundo. Max tem contato com\nvários estudantes, professores, funcionários e desenvolve uma série de\nconversas com eles que podem tomar diferentes rumos dependendo das escolhas\nfeitas pelo jogador. Esse formato nada tem de revolucionário e é muitas vezes\nutilizado de maneira preguiçosa para simular uma espontaneidade e uma complexidade\nnarrativa inexistentes. Busca-se realçar a liberdade do jogador através da\ncriação de múltiplas possibilidades de caminhos e finais para a história, mas\nisso pode facilmente recair em seu contrário: uma experiência enrijecida do\njogo que não consegue articular essas possibilidades de forma orgânica a partir\nde um fio narrativo comum; a dispersão pode facilmente levar ao desinteresse\npela narrativa ou à multiplicação arbitrária de desfechos que atentam contra as\npróprias premissas do jogo (vide os miseráveis produtos da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EQuantic Dream\u003C\/i\u003E). Esse não é o caso de \u003Ci\u003ELife is Strange\u003C\/i\u003E, que\nfaz o melhor possível com esse formato um tanto pobre de \u003Ci\u003Egameplay\u003C\/i\u003E; aqui,\nmuitas das escolhas efetivamente têm o peso que alegam ter, encontrando\nressonâncias em todos os capítulos subsequentes e sendo comentadas por vários\npersonagens principais e secundários. No entanto, o que separa o jogo de outros\ndo gênero é que ele ensaia a negação de sua própria forma: a escolha final de\nMax no quinto capítulo nega todas as escolhas anteriores e torna-as, de certo\nmodo, inúteis. Esse exercício de autonegação não atinge as alturas de \u003Ci\u003ENier:\nAutomata\u003C\/i\u003E, em que a negação da forma é um elemento integrado ao conteúdo\nmesmo do jogo, mas ainda assim gera um choque interessante e uma espécie muito\nparticular de frustração nos momentos finais – afinal, como veremos, a escolha\nderradeira é absoluta e precisa sê-lo para manter-se fiel ao desenvolvimento\nnarrativo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO jogo está predicado numa forte identificação com a\nprotagonista, que é talhada na medida certa para suscitar a simpatia do\njogador. Trata-se de uma garota comum, com gostos assumidamente \u003Ci\u003Ehipsters\u003C\/i\u003E,\nque têm grande dificuldade de fazer amigos no colégio devido à sua timidez,\nalgo que o jogo deixa claro já na primeira vez que a controlamos: logo que sai\nda aula, Max coloca os fones de ouvido para ouvir música e atravessa um longo\ncorredor sem conversar com ninguém, tentando fazer-se invisível. Temos também\nacesso ao seu celular, com pouquíssimos amigos, e a seu diário, em que relata\nas dificuldades de adaptação na nova escola. Apesar disso, ela não é uma\nprotagonista passiva, nem desprovida de personalidade: podemos interagir com\nmuitas pessoas e objetos e Max sempre tem opiniões fortes e, não raramente,\nirônicas, sobre tudo e todos. Apesar de tímida, é inteligente, curiosa e\ngenuinamente disposta a ajudar aqueles que precisam dela. A dinâmica com Chloe\nfunciona bem porque ambas têm personalidades opostas: enquanto Max é tímida e pensa\nmais do que age, Chloe é destemida, corajosa e extrovertida, tirando Max de sua\nzona de conforto. É dito que antes desse dia fatídico as duas passaram cinco\nanos afastadas, pois Max havia se mudado para Seattle e não contactara a amiga\nnenhuma vez durante esse tempo, o que gerou um forte ressentimento em Chloe,\nque se sente traída e abandonada.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EA atmosfera do jogo, inicialmente leve e descontraída,\nadquire ares cada vez mais mórbidos e sombrios, até alcançar o clímax no final\ntrágico. Uma situação de bullying no colégio leva ao potencial suicídio de uma\naluna (dependendo de escolhas do jogador); o professor de fotografia de Max\nrevela-se um assassino em série obcecado por tirar fotos de suas vítimas\ninconscientes; mudanças climáticas cada vez mais estranhas culminam em um\ntornado que ameaça destruir toda a cidade. Com isso, o jogo deixa clara sua\nveia romântica na medida em que representa exteriormente a interioridade\nturbulenta da protagonista; com efeito, o dilaceramento subjetivo é\nimediatamente revertido numa força externa destruidora, pois os poderes de Max\nsão diretamente responsáveis por causar o tornado. O problema é que não importa\no caminho escolhido, Chloe sempre acaba morrendo de alguma forma; nas inúmeras\ntentativas de evitá-lo, Max provoca alterações temporais que interferem não só\nnas vidas das personagens, mas também no ecossistema.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO percurso do jogo até o final turbulento, que em breve\ncomentaremos, conta as peripécias das duas amigas na tentativa de redescobrir o\namor de infância. Chloe perdera o pai num acidente de carro pouco antes da\nmudança de Max, quando ambas tinham treze anos; depois disso, sentiu-se sozinha\ne sem perspectivas e tornou-se uma típica jovem \u003Ci\u003Epunk\u003C\/i\u003E revoltada contra a\nmãe e o padrasto. Antes do retorno de Max por causa do curso de fotografia,\nChloe conheceu Rachel e se apaixonou por ela; as duas tinham como objetivo\nfugir de \u003Ci\u003EArcadia Bay\u003C\/i\u003E e tentar a vida em Los Angeles, mas pouco antes de\nexecutarem seu plano Rachel desapareceu misteriosamente e Chloe começou a\nprocurá-la por todos os cantos da cidade, sem sucesso. Defrontada com esse\nimbróglio, Max promete ajudar a amiga em sua busca, pois suspeita que Rachel\nfora sequestrada por Nathan, o estudante que quase atirou em Chloe no banheiro,\no que é comprovado mais à frente. Com efeito, a investigação que as duas levam\na cabo é visivelmente secundária diante do desenvolvimento de sua relação; o\nque realmente importa é a maneira como se relacionam à nostalgia da infância e\nà impossibilidade de revivê-la no presente. As duas eram inseparáveis e\npassavam os dias juntas; nas interações presentes, revivem constantemente as\nantigas fantasias e sempre tentam reproduzi-las de alguma forma: dormem juntas,\nassistem filmes, criam aventuras e fazem planos para o futuro. Contudo, logo\npercebem que é impossível: Max sente-se culpada por ter ignorado a amiga e\nChloe a ressente por tê-la abandonado em seu momento de maior fragilidade.\nParticularmente interessante é o fato de o jogo não negar a força afetiva da\nnostalgia – inclusive assimilando-a como princípio formal nos gráficos\nimpressionistas –, mas mostrar como a relação das duas só pode se transformar\nse aceitar a impossibilidade de revivê-la, sem abrir mão do amor previamente\nconstruído. Por isso, a própria natureza da relação permanece ambígua: elas se\nbeijam, demonstram ciúmes e flertam de modo velado, mas nunca discutem\nexplicitamente o \u003Ci\u003Estatus\u003C\/i\u003E do relacionamento; quando Max apresenta Chloe a\num professor, hesita alguns instantes antes de chamá-la de “amiga”. Essa\nindeterminação é um elemento constituinte do amor das duas e, ao contrário do\nque se poderia esperar, fortalece-o em vez de enfraquecê-lo; justamente porque\nesse amor é absoluto, a escolha final de Max também precisa sê-lo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EA confiança de Max em seus poderes é gradualmente minada\nao longo do jogo porque suas escolhas levam frequentemente a situações piores\ndo que aquelas que deveriam consertar. Em certo momento, ela retrocede cinco\nanos e consegue evitar o acidente que levou à morte do pai de Chloe; no\nentanto, quando vai atrás da amiga para verificar o resultado de seus esforços,\nencontra-a numa cadeira de rodas e é informada de que naquela realidade foi ela\ne não o pai que se acidentou. Sua condição é tão sofrida que ela pede a Max que\naumente sua dose de morfina para matá-la por overdose (a escolha de fazê-lo\nfica a critério do jogador). Max não suporta a situação e decide retornar à sua\nrealidade, deixando o pai de Chloe morrer para que ela possa viver. A escolha\nfinal do jogo reduplica a anterior elevando-a à segunda potência: Max deve\nescolher entre salvar Chloe e deixar a cidade inteira ser destruída pelo\ntornado ou voltar no tempo e permitir que ela seja assassinada para que as\nalterações no ecossistema nunca aconteçam. Por ser uma escolha absoluta, é\npertinente que ignore todas as anteriores: desse modo, o jogo entende que o\namor das duas é o fio condutor de toda a narrativa e o peso de levá-lo ou não\nàs últimas consequências deve ter precedência sobre todo o resto. A história\ncertamente seria muito pior se contasse com dezenas de finais talhados a partir\nde escolhas anteriores menos importantes. Contudo, é precisamente por ser\nabsoluta que a decisão final não deveria ser uma escolha: Max sacrificou tudo\npela amiga sucessivas vezes até aquele momento, é evidente que não existe nada\nmais importante do que evitar sua morte; para esse amor que vai até o fim,\npreservar-se é a única escolha possível – supor que salvar a cidade seja uma\npossibilidade de mesmo peso é ignorar todo o desenvolvimento da protagonista\naté então. No mundo não-reconciliado, um ato de amor verdadeiro só é possível\ncomo afirmação máxima do egoísmo, em que o mundo mesmo desaparece diante do\nobjeto amado.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EÉ verdade, porém, que a simples possibilidade dessa\nescolha subverte os clichês típicos do gênero “efeito borboleta”: via de regra,\nos protagonistas descobrem-se presos num \u003Ci\u003Eloop\u003C\/i\u003E temporal indestrutível e\nprecisam retornar ao ponto de origem para desfazer tudo ou, não raramente,\nsacrificar a si mesmos ao longo do caminho. Esse é o caso de \u003Ci\u003EDark\u003C\/i\u003E, que\nestrutura muito bem sua narrativa, mas falha em subverter tais lugares-comuns.\nOra, o simples fato de Max poder escolher manter a amiga viva sacrificando uma\ncidade inteira fala a favor do ímpeto do jogo de permitir ao conteúdo fraturar\na forma pronta; ainda assim, seria mais radical eliminar por completo o\nmecanismo de escolha e fornecer como único final possível a salvação de Chloe.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ENos momentos finais, Max encontra-se, por assim dizer,\nnum horizonte de fim de análise: pouco antes de deliberar por Chloe ou por \u003Ci\u003EArcadia\nBay\u003C\/i\u003E, controlamo-la numa sequência semionírica em que se defronta com suas\npiores fantasias. Aqui, o dilaceramento subjetivo assume o primeiro plano e o\njogador precisa executar uma série de tarefas nos “sonhos” de Max enquanto ela\nestá desacordada e sendo carregada por Chloe até um local protegido. Tratam-se\nde várias cenas separadas construídas a partir de elementos de filmes de\nterror, em que Max precisa confrontar as pessoas que ajudou e prejudicou,\njuntamente com seus próprios medos. Nesse processo, ela mesma levanta a\npossibilidade de ter querido tudo aquilo, extraindo um prazer sádico de ver o\nmundo em chamas. Um momento particularmente marcante ocorre quando ela se\nencontra novamente na sala de aula do início do jogo e precisa conversar com Jefferson,\no professor desmascarado como assassino em série; quando Max aproxima-se para\nconversar com ele, todas as opções de diálogo são insinuações sexuais\nexplícitas e propositalmente ridículas, de tal modo que a própria protagonista\ndiz que “não vai falar nada daquilo”. Trata-se de um artifício muito bem\nconstruído pelo jogo, que busca reduplicar a violência dos pensamentos\ninvoluntários de Max tirando a liberdade do jogador de escolher outro tipo de\nopção na conversa. Emocionalmente, a protagonista está em frangalhos: sente-se\nculpada tanto por seus fracassos como pelos sucessos; fantasia com o professor\nque queria matá-la; imagina uma série de personagens transando com Chloe e\nquestiona seu suposto altruísmo quando tentou ajudar os outros com seu poder. A\nescolha final só pode ser feita depois que Max atravessou o fantasma e aceitou\nseu desamparo – assim, após confrontar a violência de seu desejo, pode assumir\no peso catastrófico de seu amor e afirmá-lo num ato final de negação do mundo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EMax não nega seu sofrimento, mas usa-o como único\ningrediente possível numa escolha irracional, que pesa o destino de uma pessoa\namada frente àquele de milhares de desconhecidos. Com isso, o jogo entrevê uma\ndialética possível entre humano e inumano: o ato de Max é verdadeiramente ético\njustamente porque não nega seu fundo inumano; ela compreende as consequências\nde permitir a destruição da cidade, mesmo porque a mãe de Chloe está lá e\nmorrerá também, mas ainda assim afirma o amor egoísta acima de todo o resto e\nmantém-se fiel ao seu desejo, tal como Antígona, que deixa perecer a lei da\npólis diante da tarefa de enterrar o irmão. A radicalidade desse ato falsifica\ntodos os experimentos mentais abstratos do tipo \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem\u003C\/i\u003E; aqui, a ação ética é forçosamente traumática, mas\nesse trauma é precisamente a força que fratura a subjetividade utilitarista\ncalculadora de vidas - num mundo absolutamente desumano, a escolha impossível\nde Max resguarda a única afirmação possível do humano.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ENesse sentido, o mecanismo da teoria do caos funciona\ncomo uma espécie de alegoria da não-liberdade do mundo capitalista, algo que\nnão é diretamente tematizado no jogo, mas surge como um lampejo num momento\nespecífico: quando visita a realidade alternativa em que Chloe é tetraplégica,\nMax descobre que sua família atolou-se em dívidas, sendo obrigada a hipotecar a\ncasa simplesmente para conseguir manter a filha viva. Ali, o sofrimento\nindividual é imediatamente sofrimento social, denunciando implacavelmente a\nsociedade que ratifica e reproduz tamanha barbárie. A experiência de não-liberdade\nde Max, de não conseguir efetivamente mudar as coisas com seu poder, replica a\nimpotência do indivíduo diante do destino que o capitalismo lhe impõe,\njuntamente com o sentimento de culpa que a acompanha. O desejo que não faz\nconcessões e mergulha no que há de mais cinzento sem reivindicar pureza anuncia\na possibilidade de uma sociedade livre.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ERetornemos ao fio condutor de toda a narrativa, a saber,\no tatear pela nostalgia da infância. O desejo abissal de Max é ao mesmo tempo\nafirmado em seu nome e contra ela; não se trata de negar abstratamente sua\npossibilidade, mas de afirmá-la insistentemente ainda que seus componentes não\nsejam mais os mesmos. Trata-se de uma nostalgia não passadista, que aceita sua\nimpossibilidade no momento mesmo em que reitera sua promessa: Max quer a leveza\ndo amor da infância com a felicidade futura que prometia, mas reconhece que\nterá de sacrificar tudo em seu nome. Ora, nem toda nostalgia é reacionária; ela\npode conter um elemento utópico quando não se prende ao restauracionismo, mas\ncompreende a impossibilidade de sua repetição – para que possa se realizar,\naquilo mesmo que lhe servia de fundamento deve perecer. Isso não é\ndesimportante quando consideramos que a \u003Ci\u003Ealt-right\u003C\/i\u003E fez da nostalgia uma\npoderosa plataforma de ação: ela invoca aquele vago “no meu tempo era melhor”,\ndando a entender que o mundo era perfeito quando as minorias \u003Cspan style=\"background: white; color: black; mso-bidi-font-weight: bold; mso-color-alt: windowtext;\"\u003Enão faziam tanto alarde, o politicamente correto não se intrometia nos\njogos de \u003Ci\u003Evideogame\u003C\/i\u003E, as empresas não vendiam justiça social como algo\nmoralmente superior. Não é mera coincidência que esse tempo seja comumente\nassociado à infância. O jogo desativa essa nostalgia na medida em que encena\nsua autonegação; por si só, ela poderia apenas gerar uma repetição sem fim de\ndor e sofrimento, pois tem como fundamento a frustração que advém da impotência\nde transformação do mundo hostil. Max e Chloe não só não repetem, mas criam\nalgo novo a partir dessa impossibilidade: um amor redescoberto, que não se\npretende livre dos ressentimentos do passado, mas ainda assim se afirma de modo\nabsoluto e destrói tudo em seu caminho, até mesmo sua versão idealizada da\ninfância. A verdadeira nostalgia é a nostalgia de um mundo sem nostalgia.\u003C\/span\u003E\u003Cspan style=\"background: white; mso-bidi-font-weight: bold;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Ci\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003ENier: Automata\u003C\/span\u003E\u003C\/i\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E – O núcleo utópico da distopia\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003Ci\u003ENier: Automata\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E, desenvolvido pela \u003Ci\u003EPlatinumGames\u003C\/i\u003E\ne lançado em 2017, explicita sua estranhice desde os primeiros instantes da\nnarrativa: começa com um breve monólogo da protagonista sobre a banalidade da\nexistência e seu inevitável ciclo de vida e morte, clamando pela oportunidade\nde matar o deus que a colocou numa situação tão deplorável. O jogador mal tem\ntempo de digerir o início inusitado e vê-se no meio de uma guerra entre\nandroides e máquinas pela disputa do legado da Terra. Jogamos inicialmente com\n2B, uma androide de alta letalidade que é enviada numa missão com seus\ncompanheiros para retomar uma fábrica dominada pelas máquinas, que são\nprontamente estabelecidas como o inimigo. A partir disso, segue-se quase uma\nhora de ação incessante, em que a protagonista, juntamente com seu ajudante \u003Ci\u003Ehacker\u003C\/i\u003E,\n9S, destroem absolutamente tudo o que encontram pela frente numa \u003Ci\u003Epower trip\u003C\/i\u003E\ndigna dos \u003Ci\u003Eanimes\u003C\/i\u003E mais ensandecidos. A comparação não é sem propósito:\napesar de ser uma androide (supostamente) sem sentimentos, 2B está vestida como\numa lolita japonesa que maneja com destreza uma espada gigantesca e corre com\nsaltos altos. Talvez uma parte do público mais acostumada com essa estética\npossa ver tudo isso com naturalidade, mas para o resto a primeira impressão é\nquase atordoante. Contudo, mal há tempo para pensar no que acontece porque o\nritmo desse primeiro capítulo é intenso e o jogador logo se depara com batalhas\ncontra máquinas gigantescas que culminam, para aumentar ainda mais a\nestranheza, na morte dos protagonistas, que se sacrificam para destruir o\ninimigo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EDepois desse momento de choque, aprendemos que as\nmemórias dos protagonistas foram arquivadas num bunker que orbita a Terra e\nabriga um exército de androides. Dentro do bunker, retomamos o controle de 2B e\nrecebemos mais informações sobre o conflito: milhares de anos atrás, uma raça\nalienígena invadiu a Terra munida de um exército de máquinas e obrigou os\nhumanos a se refugiarem na Lua. Estes criaram um exército de androides para\ncontra-atacar e estão até então tentando recuperar a Terra, que está infestada\nde máquinas e conta com alguns poucos remanescentes que compõem a resistência.\nNada de muito original, em suma. No primeiro \u003Ci\u003Egameplay\u003C\/i\u003E, essas são todas\nas informações a que temos acesso: 2B é obediente e segue rigorosamente suas\nordens sem questionar as razões de sua comandante; como nos colocamos em sua\nperspectiva, só temos acesso ao que ela sabe. No entanto, ainda poderemos jogar\nduas vezes depois de terminar sua história: uma segunda vez com 9S e uma\nterceira com a androide rebelde A2. Com essas sucessivas mudanças de\nperspectiva, descobrimos que todas as informações apresentadas inicialmente são\nfalsas e que o conflito é mais complicado do que aparentava.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EAté certo ponto, a forma reduplica o perspectivismo do\nconteúdo pois toma como base o modelo RPG em terceira pessoa, mas ensaia o uso\nde diferentes gêneros em momentos específicos: em corredores estreitos, o jogo\nfunciona no modo plataforma (2D); em batalhas aéreas, comandamos os\nprotagonistas numa tela que reproduz os antigos jogos de \u003Ci\u003Earcade\u003C\/i\u003E de naves\nespaciais; nos momentos em que hackeamos o inimigo, somos levados a uma tela de\n\u003Ci\u003Emini-game\u003C\/i\u003E com visual retrô e música em 8 \u003Ci\u003Ebits\u003C\/i\u003E; por fim, altera-se\npropositalmente a tela do jogador em certas situações (pois vemos apenas o que\nos próprios protagonistas enxergam): se o visor deles for hackeado, por\nexemplo, nossa tela ficará distorcida. Por outro lado, há uma gritante\ncontradição entre os dois: a forma, derivada da estética dos \u003Ci\u003Eanimes\u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003E e dos JRPGs\u003C\/span\u003E, é propositalmente\nexagerada e mirabolante – os combates são grandiosos, os poderes de 2B parecem\nilimitados e os inimigos são infindáveis. Já o conteúdo fica constantemente\naquém dessa extravagância: algumas missões principais não parecem ter muito\npropósito e sequer são apropriadas para um modelo de combate como 2B. Para além\ndisso, descobrimos que uma grande parte das máquinas que habita aquele mundo\ntornou-se pacífica e se recusa a lutar contra os androides. Defrontamo-nos,\nprimeiramente, com um parque de diversões com máquinas “\u003Ci\u003Ehippies\u003C\/i\u003E”, que se\nvestem de palhaço e alegam querer espalhar o “amor”; em seguida, desbravamos\numa vila pacifista liderada por uma máquina chamada Pascal que ama conversas\nfilosóficas, milita contra a violência e tenta ensinar as outras máquinas a\ndesenvolverem sentimentos. O exagero da forma é refratado no caráter reflexivo\ne introspectivo do conteúdo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ECom isso, desenha-se o principal conflito da história de\n2B: descobrir o que aconteceu com as máquinas, posto que não deveriam ser\ncapazes de falar, muito menos de exibir comportamentos humanos. Os androides\ntêm forma humanoide e são equipados com uma espécie de \u003Ci\u003Echip\u003C\/i\u003E de\nautoconsciência, mas – diz-se – esse não é o caso das máquinas, construídas\npelos alienígenas com o único objetivo de destruir a humanidade. O próprio \u003Ci\u003Edesign\u003C\/i\u003E\ndelas reforça a estranheza: ao contrário do que poderia se esperar, seu visual\nnão é futurista, de alta tecnologia, mas velho e ultrapassado, evocando aqueles\nsacos de ferro ambulantes que passavam por máquinas em filmes antigos como \u003Ci\u003EO\u003C\/i\u003E\n\u003Ci\u003EMágico de Oz\u003C\/i\u003E. Todavia, um dos motivos centrais do jogo será desconstruir\na presumida diferença entre os dois lados dessa guerra farsesca.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EDesse modo, poderíamos caracterizar o \u003Ci\u003Emodus operandi\u003C\/i\u003E\nde \u003Ci\u003ENier\u003C\/i\u003E como uma espécie de “enganação para a verdade”: a fachada de\nanime serve para engajar o jogador na \u003Ci\u003Epower trip \u003C\/i\u003Eproporcionada pelo jogo\ne reforçar sua identificação com a protagonista, que é explicitamente talhada a\npartir da fantasia masculina – o que gerou não poucas críticas quando o jogo\nfoi lançado. Ainda que tais críticas tenham procedência, pois não há qualquer\nexplicação plausível para o visual lolita de 2B, o jogo apoia-se na fantasia\nmasculina para quebrá-la por dentro, juntamente com as expectativas de ser mais\numa história genérica de lutas pós-apocalípticas contra máquinas desgovernadas.\nPara compreendermos essa reviravolta, passaremos em revista a trajetória de 2B,\npara então identificarmos a estrutura subjacente à totalidade da história.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ENo primeiro \u003Ci\u003Egameplay\u003C\/i\u003E, o arco de 2B é evidente (ainda\nque ressignificado no final do jogo): inicialmente quieta e avessa a demonstrar\nsentimentos, ela se aproxima cada vez mais de 9S e desenvolve uma espécie muito\nparticular de amor por ele. Torna-se mais curiosa e assume seu lado humano nas\ninúmeras vezes que precisa salvar seu assistente do perigo. Nesse primeiro\nmomento, os inimigos principais são duas máquinas-mutantes, que mais parecem\nandroides (Adão e Eva); 2B elimina os dois e termina o jogo abraçada com 9S. Ao\nfim e ao cabo, a identificação com a protagonista é reforçada. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ENo segundo \u003Ci\u003Egameplay\u003C\/i\u003E, passamos pelos mesmos\nacontecimentos, porém na perspectiva de 9S. Agora, 2B deixa de ser sujeito e\ntorna-se objeto, vemo-la pelas lentes do assistente, que rapidamente se\napaixona por ela e faz de tudo para protegê-la. 9S não tem grandes habilidades\nde combate, mas é um \u003Ci\u003Ehacker\u003C\/i\u003E experiente e ajuda sua companheira a invadir\nos sistemas das máquinas e enfraquecer suas defesas. No entanto, durante o\nprocesso de \u003Ci\u003Ehackeamento\u003C\/i\u003E, descobre uma série de informações gravadas nos\ncódigos das máquinas que revelam suas histórias – a grande maioria vinha há\ntempos tentando reproduzir, sem sucesso, comportamentos humanos. Exploraremos\nessa questão mais à frente. O que importa nesse momento é ressaltar a virada na\nposição ocupada pelo jogador: agora, a identificação se dá com o amante e não\ncom o objeto amado; 9S é admitidamente carente e se deixa facilmente levar pelo\ncharme da companheira, que é uma máquina de matar impiedosa. A natureza\npropriamente sexual de seu desejo é revelada quando um dos antagonistas\nprincipais, Adão, captura-o e lê suas memórias: “You're just thinking about how\nmuch\u0026nbsp;you want\u0026nbsp;to ****\u0026nbsp;2B, aren’t you?”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EEnfim, a identificação construída com a protagonista ao\nlongo de quase 30 horas de jogo é brutalmente negada no terceiro \u003Ci\u003Egameplay\u003C\/i\u003E,\nde duas formas distintas: de saída, o \u003Ci\u003Esoftware\u003C\/i\u003E de 2B é infectado por um\nvírus numa batalha e ela busca um lugar isolado para morrer sem contaminar os\noutros. Ela é encontrada por A2 e morta num gesto de piedade, para que não\nfosse tomada pelo vírus e passasse ao controle do inimigo. 9S não sabia que a\ncompanheira estava infectada e só chega a tempo de ver A2 perfurando-a com a\nespada, o que estabelece um novo conflito-base entre os dois. Depois disso, não\njogamos mais com 2B, mas sua memória assombra as fantasias do assistente, que\ncai numa espiral autodestrutiva por não conseguir suportar a perda. No entanto,\no verdadeiro choque vem apenas ao final do jogo, quando A2 e 9S estão prestes a\nlutar: nesse momento, A2 revela que 2B era um nome falso – a androide era na\nverdade 2E, um modelo especial de androides criado exclusivamente para eliminar\noutros androides que se rebelassem ou ameaçassem os segredos do bunker. De\nfato, apesar de estabelecer uma conexão amorosa com seu assistente, 2B o matou\nmais de uma vez durante a história (há até um momento em que ela comenta, de\nforma um tanto críptica, “sempre termina assim”). Com isso, o jogador vê-se\ntomado pela frustração de que tudo o que realizara até então fora absolutamente\ninútil, pois tratava-se de um jogo de cartas marcadas. Ainda assim, a narrativa\npermanece em aberto: podemos entendê-la como uma tentativa de 2B escapar de sua\nprogramação e, nesse processo, criar um laço autêntico com o companheiro, mas\ntambém como um fatalismo cruel, de tal modo que ela teria apenas cumprido um\ndestino pré-programado. Essa tensão entre determinismo e liberdade não só\npermeia o jogo, mas é diretamente tematizada nas interações entre as\npersonagens; através dela, a forma espalhafatosa e excessiva é negada pelo\nconteúdo. A fantasia masculina projetada em 2B é esvaziada de sentido num\nprocesso de desindentificação radical que recontextualiza a totalidade da\nhistória em seus minutos finais.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ETendo tratado de alguns dos \u003Ci\u003Etopoi\u003C\/i\u003E centrais do\njogo, podemos reconstruir sua estrutura lógica subjacente, o que permitirá compreender\na radicalidade de seu gesto de autonegação. \u003Ci\u003ENier\u003C\/i\u003E é um caso singular no\nuniverso dos jogos porque expõe as insuficiências de sua forma e de seu\nconteúdo, incorporando certas técnicas advindas das vanguardas artísticas do\nséculo XX, em que a obra tematiza a incompletude de seu processo de construção.\nAssim, explora aquilo que há de específico num \u003Ci\u003Evideogame\u003C\/i\u003E – o fato de a\nhistória só se desenvolver através da mediação do jogador, que controla as\npersonagens e determina a progressão e o ritmo do jogo – problematizando seu\nnúcleo: o jogador está de fato em controle? E se a progressão narrativa\ntradicional se defrontar com a sua própria impossibilidade e reverter-se numa\nrepetição infernal? Essa circularidade pode transformar os tipos de afetos\nmobilizados? Como é possível desativar certos condicionantes subjetivos\ncristalizados na forma? Nesse processo de autodesconstrução, o jogo não\npretende em absoluto ser “profundo”; seu gesto é muito mais radical –\ndesconstrói a superfície apenas para mostrar que não há nada por trás: a forma\nexcêntrica é vazia, o conteúdo flerta com o niilismo, a identificação com as\npersonagens é negada, as ações do jogador pouco importam e não há \u003Ci\u003Ehappy\nending\u003C\/i\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E1 – O jogo opera\ninicialmente com uma dupla oposição, que constitui o núcleo da guerra pela\nTerra: androides\/humanos x máquinas\/aliens. Essas são as únicas informações\nreveladas aos androides, mas 9S e 2B começam a perceber que a equação não\nfecha, pois as máquinas estão adquirindo características humanas e não há\nqualquer sinal de alienígenas na superfície.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E2 – Mais ou menos na metade\ndo primeiro \u003Ci\u003Egameplay\u003C\/i\u003E, os protagonistas têm uma longa conversa com Adão e\nEva, que revelam a eles que os alienígenas não mais existem, pois foram mortos\npor sua própria criação, as máquinas. A partir de então, os dois são\nconsiderados os responsáveis pela rede de conexão das máquinas e o objetivo\nprincipal dos protagonistas passa a ser eliminá-los. A oposição simplifica-se\npara androides\/humanos x máquinas.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E3 – Ainda no primeiro \u003Ci\u003Egameplay\u003C\/i\u003E,\nderrotamos os dois antagonistas e terminamos o jogo com 2B sem mais informações\nextras, acreditando que o exército das máquinas fora destruído. Entretanto,\nquando jogamos a segunda vez com 9S temos a opção de hackear o \u003Ci\u003Emainframe\u003C\/i\u003E\ndo bunker e descobrimos que os humanos também foram extintos, antes mesmo de os\nalienígenas invadirem o planeta. 9S opta por não revelar o segredo a 2B – seria\nsua escolha fruto de um medo inconsciente de ser morto pela companheira? Uma\nespécie de intuição premonitória? Com isso, a oposição é reduzida para sua\nforma mais simples: máquinas x androides. Os criadores estão mortos e as\ncriaturas seguem lutando sem saber exatamente por quê. As máquinas, que já\nestão cientes disso muito antes dos androides, exibem traços claramente\nniilistas e começam a questionar sua existência, já que o propósito para o qual\nforam construídas se perdeu. Uma dessas máquinas sente culpa pela destruição\nque causou e se suicida.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E4 – Na terceira vez que\njogamos, descobrimos que Adão e Eva não controlavam a \u003Ci\u003Enetwork\u003C\/i\u003E das\nmáquinas, e sim uma Inteligência Artificial altamente avançada que se\nmaterializa na figura das \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ered girls\u003C\/i\u003E.\nEssa IA revela aos protagonistas que controla os dois lados da guerra:\nadministra as máquinas e cria os androides a partir do núcleo de máquinas\ndestruídas (daí as semelhanças antes inexplicáveis entre os dois modelos). O\nbunker também é dominado por ela, que decide livremente até quando quer sustentar\no conflito entre os dois “lados”; ela só não destrói definitivamente os\nandroides porque eles a ajudam indiretamente a evoluir e a melhorar sua\nprogramação. Aqui, a oposição desaparece e dá lugar à unidade: o conflito não\npassava de uma ilusão.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E5 – Se terminasse no ponto\nanterior, o jogo seria medíocre. A narrativa de um antagonista oculto\ncontrolando os dois lados da guerra é um estereótipo comum das distopias do\ngênero, até mesmo \u003Ci\u003EHollywood\u003C\/i\u003E alcança esse tipo de \u003Cspan style=\"mso-bidi-font-style: italic;\"\u003Einsight\u003C\/span\u003E. É necessário ressaltá-lo porque o limite entre a\nmediocridade e a grandeza é, muitas vezes, tênue, como podemos constatar em\ninúmeras obras que poderiam ter sido algo que não foram. \u003Ci\u003ENier\u003C\/i\u003E, porém,\nleva tudo às últimas consequências: no ato final do jogo, controlamos A2 e\ninvadimos o sistema da IA para tentar destruí-la, mas a androide logo percebe\nque é impossível e vê-se presa numa situação desesperada. É nesse momento que a\nIA começa a discutir consigo mesma se deveria ou não manter os androides vivos:\numa parte de si diz que sim, pois eles a ajudam a evoluir cada vez mais, já\noutra parte afirma ter medo e escolhe destruí-los. Conclusão: a IA sofre uma\nsobrecarga e destrói a si mesma. Eis um \u003Ci\u003Einsight \u003C\/i\u003Epropriamente\nespeculativo: a oposição reduziu-se à unidade, mas essa entra em conflito\nconsigo mesma porque é unidade de opostos e não uma identidade tautológica. Não\nhá resto nessa operação; ao fim e ao cabo, desaparecem tanto o uno como o\nmúltiplo. Depois disso, A2 e 9S precisam enfrentar juntos uma grande máquina no\ncombate final, mas trata-se de uma luta inútil: a Inteligência Artificial já\nfoi destruída, não há propriamente mais nada a ser feito. A máquina os ataca\nporque está desesperada: agora, a última instância de controle foi destruída e\nela está entregue ao próprio destino. É interessante como a própria forma do\njogo reflete esse desespero: o combate começa lento e arrastado, com cada um\ndos protagonistas enfrentando uma metade do inimigo, mas com o passar do tempo\nfica cada vez mais intenso, e a tela do jogador começa a alternar\nfreneticamente entre 9S e A2. No fim, as duas partes da máquina fundem-se numa\nsó e passamos a controlar um dos protagonistas apenas por alguns segundos antes\nde passarmos ao outro. Isso se repete até destruirmos o chefe. Desse modo, a\nforma é levada à exaustão: se no início do jogo esse \u003Ci\u003Egameplay\u003C\/i\u003E dinâmico\nrealizava uma fantasia de poder, agora se tornou insuportável; o jogador não\naguenta mais destruir máquina atrás de máquina e não consegue sequer acompanhar\na alternância ridiculamente rápida entre os protagonistas. A forma nega-se a si\nmesma.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EMesmo que a temática do jogo não seja revolucionária, o\nfato de ir constantemente aos extremos constitui uma vantagem decisiva frente a\noutras obras do gênero. \u003Ci\u003ENier \u003C\/i\u003Etriunfa onde \u003Ci\u003EMatrix\u003C\/i\u003E fracassa: no\njogo, o real é esvaziado de sentido e sobra apenas o simulacro. As irmãs\nWachowski nada entenderam de Baudrillard; a ideia central de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ESimulacros e Simulação\u003C\/i\u003E era justamente a\nconstatação de que o regime de imagens da pós-modernidade gira em falso, pois\nnão possui qualquer correspondente real com o qual poderia medir-se. Em \u003Ci\u003EMatrix\u003C\/i\u003E,\no simulacro é um estado sonambúlico do qual o indivíduo pode escapar, mas em \u003Ci\u003ENier\u003C\/i\u003E\nele é o próprio real; por um lado, é verdade que o conflito entre as máquinas e\nos androides era falso, posto que controlado por uma mesma entidade virtual,\nmas, por outro, não existe nada de “verdadeiro” por trás – os humanos estão\nmortos há séculos, os alienígenas também, a IA perece por obra própria; em\nsuma, nenhum dos atores daquele mundo têm ideia do que fazer ou da razão de\nseguirem existindo. O grande Outro está morto. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ENesse mundo niilista, o que resta é uma imitação vazia –\npor todos os lados um sem-número de máquinas reproduzindo cegamente\ncomportamentos humanos. A IA reivindica a responsabilidade pelas ações das\nmáquinas, pois tudo seria um teste feito sob medida para garantir sua evolução,\nmas isso é patentemente falso, pois ela mesma autodestruiu-se por demonstrar o\nsentimento mais genuinamente humano: duvidou de si, cindiu-se em dois. As\nmáquinas de fato adquiriram capacidades humanas e passaram a copiá-las\ncompulsivamente: uma vila tornou-se pacifista, o reino da floresta criou uma\nmonarquia medieval, um outro grupo criou um culto religioso e escolheu uma\nmáquina como seu deus. O humano é insistentemente afirmado em sua ausência: as\nmáquinas fracassam, sua imitação é furada porque nada aprendem, apegam-se a\npalavras vazias sem saber o que significam – \u003Ci\u003Eand yet\u003C\/i\u003E, não é precisamente\nisto que melhor define o homem: uma imitação fracassada de si, a dor advinda da\nperda, do não se bastar a si mesmo? \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO sofrimento passado está estampado em cada máquina que\ntenta, sem sucesso, encenar conceitos e instituições que não consegue\ncompreender. Por um lado, o mundo delas possui um princípio dinâmico: através\ndos olhos de 9S, vemos como as diferentes sociedades maquínicas\ndesenvolveram-se no tempo tentando repetir seus correlatos humanos; por outro,\nele é estático, posto que incapaz de se corrigir, isto é, se a instituição da\nmonarquia falhar, as máquinas não serão capazes de conceber outra, mas\ninstituirão uma nova monarquia praticamente idêntica. A impossibilidade\nvivenciada pelas máquinas é a mesma experimentada pelos homens no mundo\nreificado: nele, os próprios homens são como máquinas, partes de um todo que os\nsupera em seu movimento automatizado – o Capital. Não há liberdade verdadeira\nno mundo não-livre; a escolha autêntica é tão ilusória quanto a pretensão das\nmáquinas de criar algo diferente da repetição compulsiva. Nesse movimento, o\njogo refuta a filosofia aceleracionista de Nick Land: o mundo inumano não é o\nmundo de uma tecnosingularidade caótica e indiferente ao humano, pois deve\nnecessariamente guardar resquícios daquilo que nega. Não é possível desfazer-se\ncompletamente do homem, como num passe de mágica; ele só pode ser negado de\nforma determinada, contaminando aquilo que o nega – em \u003Ci\u003ENier\u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003E,\u003C\/span\u003E o desaparecimento do homem deixa\nrastros que assombram o mundo das máquinas como espectros que nunca desvanecem\npor completo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO jogo busca captar essa tensão a partir de uma atmosfera\nnostálgica, pois a ausência do homem povoa tanto as fantasias dos androides\nquanto das máquinas. Em certo momento, 9S e 2B estão num \u003Ci\u003Eshopping\u003C\/i\u003E\nabandonado e 9S promete levar a companheira para “fazer compras” depois que\ntudo aquilo acabasse, ainda que nenhum dos dois fosse capaz de compreender o\npropósito do ato de consumir. O gesto persiste na ausência do referente. Talvez\no principal componente na construção dessa nostalgia seja a música: a maioria\ndas faixas é lenta e melancólica e as letras são escritas na assim chamada \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Echaos language\u003C\/i\u003E, criada especificamente\npara a série \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ENier\u003C\/i\u003E. Essa língua tem\npalavras e fonemas muito próximos aos de línguas reais (português, francês,\nitaliano, inglês), o que gera uma mistura muito peculiar de familiar e\nnão-familiar, que remete ao \u003Ci\u003Eunheimlich\u003C\/i\u003E freudiano. Como a maioria das\nmúsicas é cantada, o humano está sempre presente na espectralidade da voz,\nlembrando-nos a todo momento daquilo que foi perdido.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ENão se trata, porém, de uma nostalgia passadista, dado\nque se afirma do fracasso do ato de significação e não de uma idealização\nabstrata da essência humana. De certa forma, o próprio fracasso é produtivo,\nporque fornece uma brecha que abre aquele mundo a novas possibilidades; os\nvários finais do jogo comprovam-no: todos são radicalmente abertos, embora\nvariem em alguns detalhes. No final E, A2 e 9S matam-se mutuamente na luta, mas\nas memórias deles, juntamente com os de outros androides e máquinas, são enviadas\npara o espaço numa espécie de “arca” que contém um gigantesco \u003Ci\u003Edatabase\u003C\/i\u003E.\nCom isso, seus corpos são reconstruídos (incluindo o de 2B) e terminamos o jogo\ncom uma tomada dos três prestes a recobrar consciência. Nesse momento, os \u003Ci\u003Epods\u003C\/i\u003E\ndos protagonistas conversam sobre a probabilidade de que tudo se repita e o\nresultado dessa arca seja catastrófico: “Ainda assim”, diz o \u003Ci\u003Epod\u003C\/i\u003E de 2B,\n“a possibilidade de um futuro diferente também existe”. O final C é uma\nvariação do mesmo tema: A2 vence a luta mas salva 9S, sacrificando-se em\nseguida para evitar o lançamento da arca. Nesse caso, a abertura é ainda mais\nradical: restam apenas 9S e as máquinas e androides que já estavam na Terra,\nagora totalmente desconectados da Inteligência Artificial – aqui sequer existe\na segurança de um \u003Ci\u003Edatabase\u003C\/i\u003E miraculoso. A atmosfera niilista do jogo\nprovinha do fracasso na imitação das condutas humanas; nesses finais, o\nniilismo é de certo modo consumado e nega-se a si mesmo, pois nunca foi algo\nintrínseco àqueles seres, como uma programação metafísica, e sim fruto da\nsucessiva derrocada de todas as instâncias transcendentes de controle, o\ndesespero advindo da morte do grande Outro. Tal processo não poderia não ser\ntraumático, pois anuncia o ocaso da sociedade falsa – o fim da reificação, o\nadvento da verdadeira individualidade, a destruição de todo sistema de controle\ne das subjetividades patológicas que produz. A ironia da situação não deve\nescapar-nos: as máquinas realizam o que os homens não conseguiram, mas fazem-no\nem nome do próprio homem que não mais existe. O humano ganha uma segunda chance\nno inumano, aprofundando sua autonegação sem buscar recuperar o que foi perdido\n– nisso, a brutal distopia de \u003Ci\u003ENier\u003C\/i\u003E converte-se na utopia última de uma\nvida liberada.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EA grandeza de \u003Ci\u003ENier\u003C\/i\u003E advém do fato de replicar na\nrelação com o jogador o mesmo processo desconstrutivo observado no interior de\nsua narrativa: ao longo dos três \u003Ci\u003Egameplays\u003C\/i\u003E, perdemos todos os pontos de\napoio que ofereciam um modo fácil de significar a história: a estética de \u003Ci\u003Eanime\u003C\/i\u003E\né levada à exaustão e esvaziada de sentido, as escolhas pouco importam porque o\nconflito encenado era uma farsa, a identificação com a protagonista é\nbrutalmente negada e nenhum final é propriamente “satisfatório”. O fracasso do\njogador espelha o fracasso das máquinas que tentavam construir algum sentido\nnaquele mundo a partir das ruínas do passado. Em nenhum momento isso é mais\nevidente do que na história de Pascal: ao longo de todo o jogo, engajamo-nos em\nvárias missões em que devemos proteger sua vila e interagir com os habitantes\npara compreender seu modo de vida pacifista. No terceiro \u003Ci\u003Egameplay\u003C\/i\u003E,\nporém, a Inteligência Artificial emite sinais que deixam as máquinas loucas e levam-nas\na incendiar sua própria vila e a destruir seus amigos. Pascal foge com algumas\n“máquinas-crianças” para a fábrica abandonada e lá o jogador, na pele de A2,\ndeve protegê-los da invasão de um grande exército. Segue-se quase meia hora de\ncombate incessante contra infindáveis hordas de inimigos, em mais uma \u003Ci\u003Epower\ntrip\u003C\/i\u003E alucinante. Terminado o combate, Pascal e A2 retornam à fábrica e\ndescobrem, para sua surpresa, que todas as crianças estão mortas – por\nsuicídio. Ocorre que Pascal havia-lhes ensinado a ter medo porque acreditava\nque assim teriam mais chances de sobreviver; pois bem, elas sentiram medo durante\na batalha e destruíram seus núcleos. Diante da catástrofe, Pascal se desespera\ne implora ao jogador que a mate; o jogo, sabiamente, permite escolher entre\nmatá-la, deletar sua memória ou deixá-la ali e ir embora. Se de fato perdemos a\ncapacidade de suportar o trágico na contemporaneidade – o peso avassalador da\nnegatividade em uma subjetividade enfraquecida –, então nesse breve instante\nvislumbramos a imagem possível do que poderia ser: as crianças se mataram não\napesar, mas devido às boas intenções de Pascal, e nenhuma \u003Ci\u003Epower trip\u003C\/i\u003E\nensandecida poderia impedi-las. O triunfo de Pascal é ao mesmo tempo seu maior\nfracasso; aqui, não há um destino exterior que se impõe à personagem, ela\nproduz livremente seu destino, num autêntico jogo trágico entre liberdade e\nnecessidade. Com isso, reduz-se a cinzas qualquer expectativa de “agência” por\nparte do jogador, que observa horrorizado seu fracasso e é obrigado a confrontar\na absoluta vacuidade de suas ações. O jogo, no entanto, não trata esse\nsofrimento como a palavra final – afinal, ainda existe a possibilidade de um\nfuturo diferente.\u003Cspan style=\"mso-bidi-font-weight: bold;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cdiv style=\"mso-element: footnote-list;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20-%20Trilogia%20do%20Inumano.docx#_ftnref1\" name=\"_ftn1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"FR\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"FR\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: FR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial;\"\u003E Texto publicado originalmente em 2021 no site \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ELavraPalavra\u003C\/i\u003E, que gentilmente autorizou a republicação.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/7665147786856457007\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/11\/revista-sisifo_11.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7665147786856457007"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7665147786856457007"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/11\/revista-sisifo_11.html","title":"Trilogia do Inumano"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhKj7OuHCJnu3BLPWA_g5B1HfmoaI_CGz1ztvkonGJq5pe0s9hWLyB7HU6UIr2mlOe4g1sMWqPUXxPJzxm0DqEBmI4uTFdClhWvZI-r-Ldsrwco9a-D1NddpKoCEYLgcbZwvrWwtI48trOcHzAcS85xDtqCN9SqQiCRadJSVBUWp4bcI-BA7wdcIKznfrs\/s72-c\/5.jpg","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-4980487608327576728"},"published":{"$t":"2023-11-09T21:32:00.006-03:00"},"updated":{"$t":"2023-11-09T21:32:52.278-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Digitalização e Gamificação da vida: uma leitura crítica a partir de Byung-Chul Han"},"content":{"type":"html","$t":"\u003Cp\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoHeader\" style=\"text-align: center;\"\u003E\u003Ca name=\"_Hlk150197441\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt;\"\u003ERevista\nSísifo. N° 16, Vol. 1. Janeiro\/Junho 2023. ISSN 2359-3121.\nwww.revistasisifo.com\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoHeader\" style=\"text-align: center;\"\u003E\u003Ca name=\"_Hlk150197441\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 14.0pt; mso-fareast-font-family: Arial;\"\u003EDigitalização\ne \u003Ci\u003EGamificação\u003C\/i\u003E da vida: uma leitura crítica a partir de Byung-Chul Han\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 14.0pt; mso-fareast-font-family: Arial;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; font-weight: bold; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEi0od5LPq-iIhwnWib2B3u05q-bPQXuqp4FP7dIFEtv69bNG78ah7tqTfFeSfFwYkV_k1fa6IJKA8Xa-lsjCA8RAsyAXa6kj6ONOaQ1TEGowH-pm9duyCuUoHixOimUrxaTwdfr-EiU65bMq14uSs4hUKoPchkW0Z_bZaR5BBexoWWLFjXXA4vvtCVWGw8\/s775\/4.JPG\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"432\" data-original-width=\"775\" height=\"178\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEi0od5LPq-iIhwnWib2B3u05q-bPQXuqp4FP7dIFEtv69bNG78ah7tqTfFeSfFwYkV_k1fa6IJKA8Xa-lsjCA8RAsyAXa6kj6ONOaQ1TEGowH-pm9duyCuUoHixOimUrxaTwdfr-EiU65bMq14uSs4hUKoPchkW0Z_bZaR5BBexoWWLFjXXA4vvtCVWGw8\/s320\/4.JPG\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; font-weight: bold; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1wDAfhhJ1YrskhaOxp5sNmAfVe35CDZZ2\/view?usp=drive_link\"\u003E\u003Cbr \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1wDAfhhJ1YrskhaOxp5sNmAfVe35CDZZ2\/view?usp=drive_link\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cb style=\"text-align: right;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"text-align: right;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECamila Braga Soares Pinto\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 9.0pt; mso-bidi-font-weight: bold; mso-fareast-font-family: Arial;\"\u003EDoutora em\nAdministração pela UFRJ, Mestre em Filosofia pela UFRRJ e Professora\ncolaboradora da Pós-graduação em Administração da UFF.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"text-align: right;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ELeandro Pinheiro Chevitarese\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: normal; text-align: right;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-bidi-font-weight: bold; mso-fareast-font-family: Arial;\"\u003EDoutor em Filosofia pela PUC-Rio, Professor do Departamento de Educação e\nSociedade e Professor da Pós-graduação em Filosofia da UFRRJ.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: normal; text-align: right;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-bidi-font-weight: bold; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: normal; text-align: right;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EResumo:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-weight: bold;\"\u003E Este artigo\npropõe uma leitura crítica acerca do avanço da digitalização por matizes de\nByung-Chul Han sobre a forma como a Sociedade do Desempenho vem se\ndesenvolvendo (HAN, 2015; 2023a). O objetivo deste estudo é o de promover uma\ncontraposição filosófica sobre como o uso da tecnologia, sobretudo a\ngamificação (HAN, 2018a) como negócio da diversão, permeia a dinâmica do\nsistema capitalista neoliberal e seus respectivos efeitos psicossociais.\nSabe-se que há outras contribuições teóricas que exploram a digitalização da\nvida de forma aparentemente mais otimista. No entanto, Han tem envidado\nesforços em alertar a sociedade contemporânea que, \u003Ci\u003Epari passu\u003C\/i\u003E ao que ela\ndenomina de “progresso”, há também que considerar-se como dado de realidade um\ncerto empobrecimento do mundo a partir da fragmentação, da descorporificação e\nda desnarrativização da vida. Estes fenômenos repercutem sobre a experiência do\npensamento, do agir humano, da forma como se lida com trabalho e ócio, do\ntensionamento entre desempenho e liberdade, e impactos coercitivos envolvidos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003EPalavras-chave:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-weight: bold;\"\u003E Gamificação\nda vida. Coação e Liberdade. Sociedade do Desempenho. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-weight: bold;\"\u003EByung-Chul Han\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-weight: bold;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US;\"\u003EAbstract:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-weight: bold;\"\u003E This\narticle proposes a critical reading of the advance of digitalization through\nByung-Chul Han's views on how the Performance Society has been developing (HAN,\n2015; 2023a). The aim of this study is to promote a philosophical counterpoint\non how the use of technology, especially gamification (HAN, 2018a) as a\nbusiness of fun, permeates the dynamics of the neoliberal capitalist system and\nits respective psychosocial effects. It is known that there are other\ntheoretical contributions that explore the digitalization of life in an\napparently more optimistic way. However, Han has made an effort to warn\ncontemporary society that on the one hand there is what it calls\n\"progress\". On the other, there is also a certain impoverishment of\nthe world based on the fragmentation, disembodiment and denarrativization of\nlife. These phenomena have repercussions on the experience of thought, human\naction, the way we deal with work and leisure, the tension between performance\nand freedom and the coercive impacts involved.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US;\"\u003EKeywords:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-weight: bold;\"\u003E\nGamification of life. Coercion and freedom. Perfomance Society. Byung-Chul Han\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-weight: bold;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-weight: bold;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-weight: bold;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EIntrodução\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEste artigo explora as\nnovas interfaces presentes entre os âmbitos físico e digital para discutir-se os\nefeitos deste paradigma ambivalente de mundo sobre as relações que\nestabelecemos nas diversas dimensões da vida, bem como a liberdade de nossas\nescolhas e as perspectivas de ser e estar no tempo contemporâneo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EPropõe-se uma leitura crítica acerca do avanço\nda digitalização por matizes de Byung-Chul Han, pensador contemporâneo de\norigem sul-coreana e radicado na Alemanha, que vem se dedicando a articular\ncontranarrativas sobre a dinâmica da Sociedade do Desempenho (HAN, 2015; 2023a).\nO objetivo deste estudo é o de promover uma contraposição filosófica sobre como\no uso da tecnologia, sobretudo dos jogos, permeia a dinâmica do sistema\ncapitalista neoliberal e seus respectivos efeitos psicossociais. Na medida em\nque a \u003Ci\u003Egamificação\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftn1\" name=\"_ftnref1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[1]\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/i\u003E,\ncomo “negócio da diversão”, vem interferindo na forma como se lida com o\ntrabalho, como se pensa e se aprende, como se entretém e dedica-se tempos e\nespaços crescentes ao jogo cotidianamente, busca-se observar seus efeitos nas\nrelações e, por conseguinte, como repercutem em nossa própria existência (HAN,\n2018a; 2022a).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ESabe-se que há outras\ncontribuições teóricas que exploram a digitalização da vida de forma aparentemente\nmais otimista, esforços louváveis que procuram apresentar “vantagens” a partir\nde iniciativas que incrementam projetos de ensino-aprendizagem e jogos\neducacionais, por via de suas interfaces amigáveis, criativas e hedônicas.\nTodavia, este artigo contribui com a matriz de pensamento de Han, que tem\nenvidado esforços em alertar a sociedade contemporânea que, \u003Ci\u003Epari passu\u003C\/i\u003E\nao que ela denomina de “progresso”, há também que considerar-se como dado de\nrealidade um certo empobrecimento do mundo, com os efeitos da fragmentação, da descorporificação\ne da desnarrativização da vida sobre possíveis ameaças à maturidade da\nfaculdade do pensar e do juízo humanos (HAN, 2022a). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ESeus ditos em\nentrevistas e escritos em diversas obras destacam questionamentos sobre a forma\ncomo a digitalização oferece uma perspectiva da vida em que o jogo vai se\nmostrando cada vez mais onipresente. Ainda que inebrie o sujeito pelo\nenvoltório da ludicidade, Han traz à tona discussões sobre em que medida tal\nsituação de mundo sustentada por telas e informações, o expõe à coação do\ndesempenho em troca de uma falsa sensação de estabilidade temporal, liberdade e\nfelicidade (HAN, 2018b; 2022a; 2022b). O autor difere esta configuração de jogo\nque se apresenta na contemporaneidade daquilo que seria um bom e belo\nentretenimento como um “modo de conduzir a vida”. O negócio do entretenimento ao\nqual o pensador se refere, \u003Ci\u003Eclaramente não separa trabalho do ócio\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftn2\" name=\"_ftnref2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[2]\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/i\u003E,\nsendo este último associado a um tempo livre de desfrute sem finalidades\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftn3\" name=\"_ftnref3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E, que\nescapa às pequenas pausas que nos regeneram para retornar à produção,\ntratando-se, portanto, de viver “uma nova experiência do mundo e do tempo”\n(HAN, 2019). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EUm outro ponto que o\nautor destaca nas discussões de digitalização e \u003Ci\u003Egamificação \u003C\/i\u003Eda vida, diz\nrespeito a como se comungam as relações de alteridade\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftn4\" name=\"_ftnref4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[4]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\nneste ambiente. Han promove reflexões sobre o quanto elas fenecem,\ncaracterizando uma realidade em que o sujeito, no desfecho, parece se encontrar\nnão em partilha com os outros e com as coisas ao seu redor, mas, sobretudo, em\nrelação apenas consigo mesmo, girando em torno do próprio eixo e, mais ainda,\ncompetindo consigo mesmo quando está em “jogo” (HAN, 2023a). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAssim, a partir da\nvisada haniana, a centralidade deste estudo reside em compreender a\ncomplexificação do âmbito digital e da \u003Ci\u003Egamificação\u003C\/i\u003E e seus efeitos.\nConsiderando o crescimento do protagonismo dos jogos, em um contexto no qual as\nconexões aparentam ser próximas, mas que talvez promovam mais distanciamento, em\numa “realidade” cada vez mais imaterializada, indaga-se: como se configuram as\nrelações neste curso de mundo imagético, descorporificado, desnarrativizado e \u003Ci\u003Egamificado\u003C\/i\u003E\ne as implicações deste fenômeno para a experiência do pensamento, bem como para\nos passos civilizatórios do sujeito contemporâneo?\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDigitalização da vida: a descorporificação, a\ndesnarrativização e os efeitos sobre o sujeito contemporâneo\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EPara Han, no meio\ndigital nada é considerado sólido, tangível e rotineiro, e, portanto, o sujeito\nque empreende múltiplos projetos simultâneos, talvez esteja menos suscetível ao\ncontínuo da vida. Trata-se de um ambiente “que não tem idade, destino e morte.\nNela, o tempo mesmo é congelado. Ela é uma mídia atemporal” (HAN, 2018b, p.\n57). O digital é enriquecido de elementos que para acolher o outro não deveriam\ndecompor um objeto em um vazio que acaba sendo a não-coisa (\u003Cspan style=\"text-transform: uppercase;\"\u003EKitirianglarp\u003C\/span\u003E, 2022). \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EO que se observa é que se está diante de uma\ntransição de uma era de coisas materializadas, sólidas e presenciais para uma\nera informacional, imagética, via conexões remotas ilimitadas: a era das\nnão-coisas\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftn5\" name=\"_ftnref5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECom o avanço da virtualização\ne o excesso de produção de coisas descartáveis, com as quais não se criam\nlaços de afeição mais intensos, se está diante de uma desvalorização das\ncoisas, e o “ciclo de aparecimento e desaparecimento das coisas é cada vez mais\nbreve” (HAN, 2016, p.111). Preencher espaços antes ocupados por coisas\nfísicas, com novas experiências momentâneas repletas de emoções mais\ninstantâneas e sem muitos vínculos, nos projeta para uma constante e\nsurpreendente vivência de um “precisar do novo” (HAN, 2022a), do não repetível.\nIsto nos possibilita, em alguma medida, de desfrutar de uma sensação aparente\nde liberdade, de “escolha” do consumo que queremos fazer, tratando-se na\nverdade, de uma condição ilusória, própria a uma “prisão inteligente” (HAN,\n2022b, p.19). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENesse sentido, está\nem curso um processo de “alienação” das coisas físicas, que vão sendo\nsubstituídas pelo aporte de informação. É como se a informação fosse o\n“objeto de desejo” do momento, que não se cansa de acumular. O apego aos\n“objetos virtuais”, mesmo com as restrições de sua falta de corporalidade\nfísica, mostra como as relações entre pessoas e objetos também se dão de\nalguma forma nesse âmbito, ainda que com menos laços na falta da experiência\ndo campo de alguns sentidos. Objetos virtuais já alcançam volumes equivalentes\naos dos objetos do mundo real. Nesta esteira, deixamos de colecionar, zelar ou\ncuidar das coisas físicas, para simplesmente acessar uma informação\ncompartilhável e intercambiá-la de forma excessiva e barulhenta nas redes\nquando se é conveniente, conforme o autor destaca que\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003Eas informações não se\ndeixam possuir tão facilmente quanto as coisas. A posse determina o paradigma\nda coisa. O mundo da informação não é governado pela posse, mas pelo acesso. Os\nlaços com coisas ou lugares são substituídos pelo acesso temporário a redes e\nplataformas. A \u003Ci\u003Eeconomia de compartilhamento\u003C\/i\u003E também enfraquece a\nidentificação com as coisas que constituem posse [...] (HAN, 2022b, p. 33). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO mundo digital nos\nretira da opção de posse, de manutenção e cuidado de coisas em prol do\n“aluguel”, do compartilhamento da informação em nuvem, em que a escolha pelo \u003Ci\u003Eacesso\u003C\/i\u003E\n“será a metáfora mais potente da próxima era”. Assim, Han (2022b) nos retrata\nque \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ehoje queremos vivenciar mais do que possuir,\nser mais do que ter. O vivenciar é uma forma de ser. Erich Fromm escreve em Ter\nou Ser: “Ter se refere às coisas [...]. O ser refere-se a vivências [...]”. A\ncrítica de Fromm de que a sociedade moderna estaria mais orientada para o ter\ndo que para o ser não se aplica exatamente hoje, pois vivemos em uma sociedade\nde vivência e comunicação, que prefere o ser ao ter. A velha máxima do ter não\nmais se aplica: quanto mais eu tenho, mais eu sou. A nova máxima da vivência é:\nquanto mais eu vivencio, mais eu sou (HAN, 2022b, p. 31).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EInversamente ao mero\nacesso por compartilhamento ou ao acúmulo (muitas vezes desmedido) de rasas vivências,\na posse é sentida, internalizada e carregada de conteúdo, cujas narrativas aqui\napresentam início, meio e fim, bem como referências, uma vez que “[...]\nalgoritmos, não importa o quão inteligentes possam ser, não são capazes de\neliminar a experiência da contingência de maneira tão eficaz quanto uma\nnarrativa o é” (HAN, 2022a, p. 21). As coisas que possuímos são espacialidades,\nsentimentos e memórias. A história que se deposita nas coisas pelo longo uso\nlhes confere relações e, por conseguinte, um valor sentimental e não apenas\nafetos de reações instantâneas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EFormas de estar entre\no mundo físico e o digital demandam cada vez mais que o sujeito se desprenda\ndos vínculos contidos na imanência viva das coisas, tornando-o insensível a\ncoisas silenciosas, discretas e ordinárias, que demandam tempo e envolvimento\npara serem apreciadas (HAN, 2022b). Ao contrário, o volume de informações (ou\nas não-coisas), fragmenta a atenção, desnarrativiza histórias e seus contextos,\nnuma avalanche em que se é esperado apenas reagir instantaneamente. Talvez, se\nesteja diante de novos padrões de comportamento que nos afastem da ordem\nterrena, que descartem o que é factual. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECorre-se atrás da\ninformação sem chegar a um conhecimento de fato. Toma-se nota de tudo sem\nelaboração e ganho de conhecimento. Viaja-se para todos os lugares para\nacumular vivências sem ganhar uma experiência mais aprofundada com o lugar, as\npessoas, a língua e as peculiaridades regionais. Comunica-se contínua e\nextensivamente sem participar de uma comunidade. Armazena-se grandes\nquantidades de dados sem memórias para manter. Acumula-se amigos e seguidores\nsem que encontros sejam realmente possíveis. A informação cria assim uma forma\nde vida sem permanência e duração (HAN, 2022b).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA cultura da\ninformação, característica da formação societária do desempenho, provoca a\nperda do laço com a coisa. E isto é decorrente de uma sociedade que entende o\nconsumo como modo de eliminar a alteridade em proveito do acúmulo, da\ncirculação de bens (também imateriais), da aceleração, das diferenças\nconsumíveis, e, como já dito, de tudo o que o novo ou o que surpreende pode\nrepresentar em termos de produções identitárias incitadas pelo neoliberalismo.\nPercebe-se, portanto, a “realidade” como fonte inesgotável de estímulos e de\nsurpresas (HAN, 2022b).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EConsome-se, assim, a\nfugacidade e, como consequência, coloca-se a realidade da vida em condição fortuita.\nOutrora, apreciava-se mecanismos de se conquistar a relação com algo que\nimpetrava níveis de vínculo e afeições em diferentes gradações. Agora, passa-se\nao mero acesso às plataformas e nuvens e restringe-se às reações de\nclassificações entre gosto e desgosto.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ETornamo-nos caçadores\nde informação e nos entregamos à vigília e ao controle dos \u003Ci\u003Einfômatos\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftn6\" name=\"_ftnref6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[6]\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/i\u003E,\nque são capazes de reunir e se tornar um centro de controle de informação\ninstantâneo, bem como de tomada de decisões, muitas vezes independente de nós\nmesmos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EArmazena-se uma\nquantidade considerável de dados que falseia os acontecimentos e deforma nossa\ncondição cognitiva de buscar conhecimento relevante, nos acometendo a uma\nentropia informacional. As informações são apenas aditivas e não narrativas, na\nverdade elas podem assumir um caráter deformativo por conta das estruturas\nramificadas das mídias digitais que não apresentam um centro e não são capazes\nde eleger relevância (HAN, 2022a). Se assim se caracterizassem, talvez, fosse\nmais trivial conseguirem contar histórias, criar memória e contexto. Por tal\ncircunstância, nos mostra o autor, está em curso um processo de transformação\ndigital, de descorporificação, desestabilização temporal, desnarrativização e\nfragmentação da vida. Sem narrativa, que cria laços e nos une através de uma\nhistória comum, perdemos experiências que tornam a passagem do tempo mais\nsignificativa e trazem poder transformador para a sociedade (HAN, 2023b).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMesmo assim, curvamo-nos\naos estímulos dos algoritmos que não nos facultam identificar suas programações.\nSomos embriagados à compulsão num mundo que paliativamente “se refugia nas\nimagens para ser melhor, mais bonito e mais vivo” (HAN, 2018b, p. 54).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA informação ou a\nnão-coisa empalidece as coisas físicas, na medida em que “o digital\narrebata-lhe todo o mistério, toda a estranheza, e transforma tudo em\nconhecido, em banal, em familiar, em \u003Ci\u003Elike\u003C\/i\u003E e em idêntico. Tudo se torna\ncomparável, consumível e, portanto, identificável” (HAN, 2021c). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EQuando se trata do\nâmbito digital, não se vive, portanto, em um reino de violência explícita, mas\nem um domínio regido pela informação, subliminarmente coercitivo e disfarçado\nde experiências de estímulos, que manipulam e se confundem com opções de\nescolhas autônomas. Em síntese, encaminha-se a um estado ilusório que se seduz\npelas inúmeras ofertas e a concessão de escolhas, configurada pelo panóptico\ndigital\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftn7\" name=\"_ftnref7\" style=\"mso-footnote-id: ftn7;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E (HAN,\n2022b). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA questão que se\nimpõe é que a sociedade da informação não é tão monótona. Como caçador de\ninformação, o sujeito do desempenho não se sensibiliza para coisas que\ndespertem atenção profunda. Todavia, são estas tipicidades de coisas que\nancoram o ser. Constata-se, portanto, vicissitudes oriundas dos processos de\ndigitalização da vida que promovem perdas de senso de realidade do sujeito\ncontemporâneo, submetido à volatilidade do capitalismo da emoção (HAN, 2018a,\n2022b). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDe acordo com Han\n(2022b) a positividade, ou o excesso de estímulos, culmina por trazer um ar\nmais rarefeito à cultura e à Sociedade do Desempenho e da transparência,\nreduzindo a singularidade, o respeito ao outro ou a coisa, às relações, ao\ntempo, ao privado e à diferença. Tal cenário desencadeia um empobrecimento das\nrelações familiares, laborais, sociais, caracterizando a desfacticidade da\nexistência humana, em um “falso estar-no-mundo”, a partir de uma representação\npobre de mundo através das telas. Sergio Fanjul, jornalista do \u003Ci\u003EEl País\u003C\/i\u003E,\npublica uma declaração de Han descrevendo a subjugação do sujeito contemporâneo\nao digital onde \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003Ea vivência presencial\nse perde. Nós nos desconectamos do mundo de modo crescente. Vamos perdendo o\nmundo. O mundo é mais do que a informação. A tela é uma representação pobre do\nmundo. Um sintoma fundamental da depressão é a ausência de mundo (FANJUL, 2021).\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EFace ao padecimento\ndo outro e das coisas até o seu desaparecimento por completo, bem como de suas\nmemórias, despercebidamente, aquilo que se “coisifica” e se constrói com tempo\nperde-se contrapartidas e a estabilização que a “presença intensa” poderia\nconferir quando o sujeito se deixa afetar pela informação. Assim, esta seção\ndiscutiu as bases da transformação digital e os efeitos da onipotência da\ninformação que atomizam o tempo, descorporificam as coisas, desnarrativizam e\nfragmentam a continuidade da vida contemporânea. Na próxima seção, objetiva-se\ndiscutir os processos mais específicos referentes à \u003Ci\u003Egamificação\u003C\/i\u003E que se\ninstauram nas diversas atividades cotidianas e seus efeitos sobre a percepção,\na cognição humana e realidade do sujeito “empreendedor de si mesmo”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center; text-indent: 35.4pt;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EGamificação da vida\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENa visão de Han\n(2018a), com a crescente \u003Ci\u003Egamificação\u003C\/i\u003E da vida e o trabalho, prima-se pelo\ndesempenho e recompensas imediatas, explorando o \u003Ci\u003Ehomo ludens, \u003C\/i\u003Eou seja, o\njogador, conforme leitura de Han sobre os escritos de Vilém Flusser.\nContrariamente ao \u003Ci\u003Ehomo faber \u003C\/i\u003E(o trabalhador), o \u003Ci\u003Ehomo ludens\u003C\/i\u003E quer\napenas se deleitar com o jogo, sendo este “o ser humano do futuro intangível” (HAN,\n2018b). A questão é que o \u003Ci\u003Ehomo ludens\u003C\/i\u003E de Flusser não parece ser a figura\nsem mãos\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftn8\" name=\"_ftnref8\" style=\"mso-footnote-id: ftn8;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\nque opera a vida e se comunica apenas com os dedos, comportamentos típicos do sujeito\ndo cenário contemporâneo da Sociedade do Desempenho. Este é o \u003Ci\u003Ehomo digitalis,\n\u003C\/i\u003Eque emancipa as mãos deixando-as inativas ao aposentar a ideia de ser um\ntrabalhador que manipula coisas em suas atividades laborais, para se tornar um\njogador que pressiona teclas, conforme Han nos retrata que\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003Enão parte do digital\nqualquer resistência material que se teria que superar por meio do trabalho.\nDesse modo, o trabalho se aproxima, de fato, do jogo. Mas em contraposição à\nvisão de Flusser, a vida intangível, digital não introduz o tempo do ócio.\nPermanece oculto a Flusser o princípio do \u003Ci\u003Edesempenho\u003C\/i\u003E, que frustra\nnovamente a aproximação entre trabalho e jogo. Ele priva o lúdico de todo o\njogo e o transforma novamente em trabalho. O jogador se dopa e se explora, até\nque ele se arruíne com isso. A era do digital não é uma era do ócio, mas sim do\ndesempenho (HAN, 2018b, p. 63).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEm contraposição à\nvisão de Flusser acerca do jogo e do ócio, Han destaca que o \u003Ci\u003Ehomo digitalis\u003C\/i\u003E\nse submete à exploração do desempenho, mas não vai precisar vencer manualmente\nas resistências da materialidade. O autor ainda detalha que a percepção do \u003Ci\u003Ehomo\ndigitalis \u003C\/i\u003Eé muito centrada nas facilidades, nas felicidades episódicas (HAN,\n2022a), no que motiva e nas emoções inerentes ao alcance do objetivo e da\neficiência no calor do jogo, sobretudo quando se está em cena laboral. Assim,\nas emoções têm uma função eficiente como controle psicopolítico\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftn9\" name=\"_ftnref9\" style=\"mso-footnote-id: ftn9;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E do\nindivíduo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003EUma mudança de\nparadigma está em andamento no gerenciamento atual de empresas. As emoções se\ntornam cada vez mais importantes. No lugar do \u003Ci\u003Emanagement\u003C\/i\u003E racional, surge\no \u003Ci\u003Emanagement emotivo. O manager\u003C\/i\u003E atual se despede do princípio do agir\nracional e se parece cada vez mais com um treinador motivacional. A motivação\nestá ligada à emoção.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EA \u003Ci\u003Emoção\u003C\/i\u003E as\nune. As emoções positivas são o fermento para o aumento da motivação (HAN, 2018a,\np. 67-68).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EO sujeito do desempenho é incutido nos\nprocessos de \u003Ci\u003Egamificação\u003C\/i\u003E gerando mais produção para o capitalismo da\nemoção que aquele com perfil que racionaliza, na medida em que se autorrealiza com\na dramatização que o jogo empresta ao ambiente e às relações de trabalho. Ao\nagir pouco com o corpo difere do \u003Ci\u003Ehomo faber \u003C\/i\u003Eque precisava se entregar\npor inteiro para produzir. O enfoque de agora passa a ser “na enumeração” que\nmais depende das pontas de seus dedos para êxitos e recompensas imediatas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EComo dito por Marques (2023), a digitalização se configura “um poder\ntotalitário” que se resume como “nova razão de mundo”. Processos de \u003Ci\u003Egamificação\u003C\/i\u003E\nse infiltram e vão tecendo os acontecimentos da vida, entorpecendo o sujeito\ncontemporâneo que prefere paliativamente se entregar aos prazeres da “liberdade\nna ponta dos dedos” do “clicar, curtir e postar” em vez de viver as angústias\ndo agir (HAN, 2018a; 2022a).\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENa visão haniana, os\nprocessos de \u003Ci\u003Egamificação\u003C\/i\u003E incutem uma distopia da competição (em que o \u003Ci\u003Ehomo\ndigitalis\u003C\/i\u003E concorre consigo mesmo), do desempenho imediato e da exploração,\ne não do desfrute do ócio ou da capacidade de ir além do que está dado (HAN, 2018a;\n2018b; 2022a; 2023a).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EVale notar que o\ndesempenho se caracteriza pela aparente liberdade de escolha e pelo\ndesenvolvimento incessante das habilidades, as quais não possuem limite algum para\nelevar-se e crescer (HAN, 2023a). Eis que surge o paradoxo entre liberdade e\ncoação, em que Han nos explica que “\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003E(...) \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ea liberdade é propriamente a contrafigura da coação. Ser livre significa\nser livre de coações. Apenas que essa liberdade, que tem de ser o contrário da\ncoação, gera ela própria coações (...)” (HAN, 2023a, p. 117). O autor ainda\ncomplementa seu pensamento sobre liberdade e escolha em leitura de Flusser, ao\ndestacar que temos a impressão de sermos completamente livres para escolher e o\nquanto “a liberdade da ponta dos dedos se revela uma ilusão”, já que mãos laboram\ne necessitam de tempo para edificar e dedos escolhem para satisfazer\nnecessidades imediatas (HAN, 2022b).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA livre escolha é, na realidade, uma escolha\nconsumista. O homem sem mãos do futuro não tem realmente outra escolha, pois\nele não age. Ele vive na pós-história. Ele nem sequer percebe que não tem mãos.\nNós, entretanto, somos capazes de criticar porque ainda temos mãos e podemos\nagir. Somente a mão é capaz de escolha, da liberdade como ação (HAN, 2022b,\np.29)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECuriosamente, como\nvisto na seção anterior, as coisas que nos ancoram e trazem sustentação para a\nvida com sua materialidade, referência, contextos, memórias e narrativas\noriundas de sua história, estão perdendo sua capacidade de atração, interesse e\nmanuseio também pelo fato de que vão sendo substituídas pela “leveza flutuante\ndo jogo” (HAN, 2022b, p.26). A arena de mediação é formada pelos \u003Ci\u003Einfômatos\u003C\/i\u003E,\ntal como os \u003Ci\u003Esmartphones\u003C\/i\u003E que funcionam como \u003Ci\u003Eplaygrounds. \u003C\/i\u003ETais\nobjetos são programados para reunir as formas como o \u003Ci\u003Ephono sapiens\u003C\/i\u003E (o\nhomem sem mãos do futuro que tecla em seu \u003Ci\u003Esmartphone\u003C\/i\u003E) vai estabelecendo\nrelações de trabalho e de comunicação com o mundo em que joga. Ele desfruta sem\nmuita preocupação, contrariamente a um outro tipo de liberdade, em sintonia com\no pensamento arendtiano\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftn10\" name=\"_ftnref10\" style=\"mso-footnote-id: ftn10;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E,\nque era ligada ao agir. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E(...) Aqueles que \u003Ci\u003Eagem\u003C\/i\u003E rompem com o\nexistente e trazem algo novo, algo completamente diferente para o mundo. Ao\nfazer isso, eles devem superar uma \u003Ci\u003Eresistência\u003C\/i\u003E. O jogo, por outro lado,\nnão intervém na efetividade. Agir é o verbo para a história. A pessoa do futuro\nque joga e não age encarna o fim da história (HAN, 2022b, p. 28).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO \u003Ci\u003Etelos \u003C\/i\u003Eda\nordem digital é, portanto, o de superar preocupações do sujeito, incluindo\nobrigações de ter que fazer algo para deixar como legado (tendo em vista\nreferências históricas) ou que mude uma dada realidade presente ou de futuro. O\ndomínio da realidade digital se dará em sua plenitude quando todas as pessoas simplesmente\nsó jogarem (HAN, 2022b). Desta forma, Han nos relembra que as noções de\nliberdade parecem se modificar numa linha de tempo. Pelos ditos do autor, ele\nresgata que, na antiguidade, a liberdade significava ser um homem livre, não um\nescravo. Na modernidade, a liberdade é internalizada como autonomia do sujeito,\ncomo liberdade de ação. Hoje, a liberdade de ação é reduzida à liberdade de\nescolha consumista. O homem manualmente ocioso do futuro se entregará à suposta\nliberdade na ponta dos dedos (HAN, 2022b), quando na verdade deveria estar\nrepensando o sentido de \u003Ci\u003Etempo livre\u003C\/i\u003E, bem como qual o sentido de ser e\nestar no mundo. Mais ainda, o sentido de estar livre da necessidade e como\nsupri-la, pois a liberdade flerta com o desvio, e se esquiva da obrigação do\ndesempenho com a finalidade de se manter vivo. O sentido pleno de liberdade\nestá em sintonia com a busca do bem-viver (HAN, 2019a; 2023c).\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA vida se impõe como\npulsão para um tipo de jogo que \u003Ci\u003Egamifica \u003C\/i\u003Ecomo meio de produção, em que o\nsujeito não quer refletir sobre o que vai fazer e como irá agir para estar no\nmundo. No lugar, prefere ter a suposta liberdade ilusória e episódica de vivenciar,\ncomunicar e desfrutar, escapando de afazeres que possam ser substituídos pela\nmáquina. A lógica de gratificação do jogo pelo êxito e recompensa se estende a\noutras esferas da vida como a comunicação e a socialização, na medida em que se\nacumulam afetos colecionando-se \u003Ci\u003Elikes\u003C\/i\u003E, amigos e seguidores (HAN, 2018a).\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAté mesmo a atividade\nde pensar é dominada pelos efeitos do jogo no indivíduo, dando lugar a um\npensamento por vezes obliterado, sem a possibilidade de um demorar-se, de\namadurecer sobre as coisas, de perceber a realidade com detalhes, bem como de\nconsiderar o lugar do outro nesses processos. O sujeito que empreende e que\njoga é envolto em um cenário de imediatez e pressão por aumento de resultados\nem múltiplas esferas: na economia, no mundo organizacional e na política (HAN,\n2022a). Correlata e inversamente, observa-se uma degradação na formação\neducacional do sujeito contemporâneo, uma vez que se instaura uma “crise no\nâmbito cognitivo”. O excesso de positividade, a transparência de dados, a\nfragmentação e a ausência de estabilidade temporal produzem na vida deste\nséculo uma atmosfera de irreflexão e descartabilidade em que se anseia pelo\ncálculo, pela “previsibilidade total” (HAN, 2021c, p. 158), culminando com a\n“protocolização da vida” em prol do controle psicopolítico (HAN, 2022a). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EEm virtude de sua instabilidade temporal, fragmentam a percepção. Rompem\na realidade em uma “vertigem permanente de atualidade”. Não é possível \u003Ci\u003Edemorar\u003C\/i\u003E\nem informações. A coação de aceleração inerente às informações recalca as\npráticas de tempo intensivo, cognitivas, como \u003Ci\u003Esaber\u003C\/i\u003E, \u003Ci\u003Eexperiência\u003C\/i\u003E\ne \u003Ci\u003Ecompreensão\u003C\/i\u003E (HAN, 2022a, p. 35)\u003Ci\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Ci\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/i\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ETendo em vista a\ninquietação hiperativa da era contemporânea, Han (2016; 2023c) se preocupa com o\nfato de o comportamento agitado não caminhar no mesmo passo do pensamento, não\npermitindo que este seja aprofundado. Seguindo uma perspectiva heideggeriana, Han\n(2016; 2023c) parece estar de acordo com a clássica distinção operada pelo\nfilósofo alemão que diferencia, em sua análise da emergência da hegemonia\ntecnológica na sociedade contemporânea, aquilo que denomina como “pensamento\ncalculativo”, do que seria o “pensamento meditativo”. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003EO pensamento que\ncalcula faz (\u003Ci\u003Edas rechnende Denken\u003C\/i\u003E) cálculos. Faz cálculos com\npossibilidades continuamente novas, sempre com maiores perspectivas e\nsimultaneamente mais econômicas. O pensamento que calcula corre de oportunidade\nem oportunidade. O pensamento que calcula nunca pára, nunca chega a meditar. O\npensamento que calcula não é um pensamento que medita (\u003Ci\u003Eein besinnliches\nDenken\u003C\/i\u003E), não é um pensamento que reflecte (\u003Ci\u003Enachdenkt\u003C\/i\u003E) sobre o\nsentido que reina em tudo o que existe. Existem, portanto, dois tipos de\npensamento, sendo ambos à sua maneira, respectivamente, legítimos e\nnecessários: o pensamento que calcula e a reflexão (\u003Ci\u003ENachdenken\u003C\/i\u003E) que medita\n(HEIDEGGER, 2002, p.13).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EÉ interessante notar\nque Heidegger vê a importância das duas formas de pensamento, sendo a primeira\nfundamental à realidade – considerando a práxis, e a segunda, fiel às\npossibilidades mais significativas de experiência do pensamento. Todavia, é\ncomo se cada vez mais só houvesse espaço apenas para o pensamento calculativo,\nem sintonia com as demandas crescentes do dataísmo\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftn11\" name=\"_ftnref11\" style=\"mso-footnote-id: ftn11;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[11]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\nque “quer calcular tudo que é e será” (HAN, 2022a, p.20). Diferentemente da\nsedução da previsibilidade dos algoritmos, Heidegger nos descreve que \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003Eo pensamento que\nmedita exige de nós que não fiquemos unilateralmente presos a uma\nrepresentação, que não continuemos a correr em sentido único na direção de uma\nrepresentação. O pensamento que medita exige que nos ocupemos daquilo que, à\nprimeira vista, parece inconciliável (HEIDEGGER, 2002, p. 23).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 10.5pt; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO regime da\ninformação e do jogo retiram-nos, portanto, da faceta rica, reflexiva e\nmeditativa do ato de pensar, que requer um demorar-se que concede tempo, um\ndeixar-se absorver pelo processo em si, sua amplitude e pela problemática\ninstalada, até que culmine em um estado de serenidade para com as coisas (\u003Ci\u003Edie\nGelassenheit zu den Dingen\u003C\/i\u003E) e o enfrentamento que isso requer (HAN, 2016).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EColoca-se em questão,\nportanto, em que medida, no cenário digital e da \u003Ci\u003Egamificação \u003C\/i\u003Eem que o\nalcance desse estado de “serenidade” do pensar seja improvável, somos ainda\ncapazes de pensar sobre a experiência da vida, elaborar em termos de\nsignificado e orientação, e problematizá-la filosoficamente? Em tal âmbito,\nparece ser incerto considerar as contingências e dúvidas que, porventura,\npossam emergir de representações e certezas anteriormente construídas, bem como\nde importar-se com o lugar do outro e de sua alteridade na formação do\npensamento (HAN, 2022a). Esta reflexão parece manter afinidade com Heidegger\n(2002, p.12), uma vez que se configura como um empobrecimento do processo de\npensar que desvela que o ser humano atual “foge do pensamento”, culminando com\n“a ausência-de-pensamentos” e a falta de “perspectiva de um novo enraizamento”\nque oportunamente pudesse fazê-lo florescer.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENessa arena digital,\no exercício de livre pensar que raciocina, que se dispõe a uma experiência\nmeditativa, hoje agoniza, evitando qualquer angústia ou experiência sensorial e\nemocional desafiadora. Raciocinar requer tempo, coragem e certa abertura ao\ndesconhecido, e parece haver uma opção muito mais sedutora e acalentadora em\nformar opiniões que figuram meramente num \u003Ci\u003Elocus\u003C\/i\u003E intermediário, entre o\nestágio significativo do pensamento e aquele em que há completa ausência de\nsaber. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEm linha com este\nargumento, Han (2022a) em leitura de Neil Postman, aponta que a infoesfera\narbitra o entretenimento, por exemplo a “arte de jogar”, se divertir com\nplataformas de conteúdo, como itinerários formativos desta era. Em outras\npalavras, Han critica este caminho que seduz e analgesia o sujeito do\ndesempenho em detrimento de outras formações e comportamentos mais racionais.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMuito diferente seria\no resgate da “arte de brincar”, tal como formulada na leitura que Benjamin\ndesenvolve sobre a dinâmica dos jogos infantis: “sabemos que a repetição é para\na criança a essência da brincadeira, que nada lhe dá tanto prazer como ‘brincar\noutra vez’” (BENJAMIN, 1987, p.252). Este brincar articula-se a uma outra forma\nde experiência e de vivência do tempo, na qual não há propriamente nenhum\nobjetivo a atingir, desempenho a realizar ou informação a ser adquirida.\nTrata-se tão somente de um reviver da memória que nos recoloca exatamente onde\njá estamos, conferindo significado ao tempo presente. Como enfatiza Benjamin\n(1987, p.253), “toda experiência profunda deseja, insaciavelmente, até o fim de\ntodas as coisas, repetição e retorno, restauração de uma situação original, que\nfoi seu ponto de partida”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENo lugar de\nempenhar-se por conhecimento e percepção, ou simplesmente de permitir-se\n“brincar” sem nenhum compromisso ou exigência, surge o “negócio da diversão”. A\nconsequência disso é uma decadência rápida, tanto da capacidade de\ndiscernimento humano, como da possibilidade de uma “experiência profunda”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEm aderência ao\npensamento de Luhmann, Han relata que se soma ainda aos mecanismos provenientes\ndo entretenimento, a necessidade de comutar o pensamento racional pelo\npensamento inteligente. Enquanto o primeiro requer tempo para formulação de um\nfundamento argumentativo e ação discursiva e deliberativa, o segundo tem outra\ndinâmica de temporalidade, na medida em que “a ação inteligente se orienta a\nsoluções e resultados de curto prazo” (HAN, 2022a, p.37).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAs ações derivadas\ndeste pensamento otimizado se instalam numa camada inconsciente. Elas aceleram\ne aderem aos sentidos de uma atenção diminuta e máximo desempenho. São regidas pelo\navançar dos idênticos, requerendo pensamentos calculativos, uniformes e\n“comportamentos inteligentes” que “quebram” a temporalidade do pensar em\nprofundidade e são pouco cúmplices de movimentos de estranhamento da realidade.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA partir desta\natrofia do pensamento e da ausência de um estado de serenidade, coloca-se em\nrisco a experiência de reflexão sobre a era atual, como ilustrado no pensamento\nheideggeriano, e de formação do pensamento crítico que se torna capaz de\nconsiderar o próprio sentido de ser no mundo.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\n\u003C\/span\u003ENo lugar, o entretenimento se torna a base que sedimenta as relações em\ntodas as diversas esferas da vida. Sem perceptibilidade dos mecanismos de\ndominação, fomenta-se movimentos por uma vida “mais leve”. Inere-se a este\nprocesso a coação pela prática do consenso. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO saber, o\nreconhecimento, a compreensão ou a experiência se reduzem, de um horizonte\ntemporal de futuro a um presente, sem muita capacidade analítica, sensitiva e\ninventiva, adotando-se uma atitude de imaturidade perene. Han (2021a) alerta\npara uma substituição de paradigma das “abordagens psicológicas” em curso na\nsociedade contemporânea. Parece haver uma mudança de um tipo de psicologia do\nsofrer para a “psicologia positiva” que nada se assemelha com o pensamento\nmeditativo. Nesta última, há uma preocupação em formar pensamentos associados a\n“bem-estar, felicidade e otimismo” que rompem com a noção de “fraqueza” e\n“sofrimento” inerente à angústia e à dor. E assim, declara que a dor tem sido\nsilenciada em prol da performatividade: “pensamentos negativos devem ser\nevitados. Eles devem ser substituídos imediatamente por pensamentos positivos.\nA psicologia positiva submete a própria dor a uma lógica do desempenho” (HAN,\n2021a, p. 11). Não parece difícil de perceber como o processo de \u003Ci\u003Egamificação\u003C\/i\u003E\nda vida se alinha com este tipo de “abordagem psicológica”, própria à\ndigitalizada Sociedade do Desempenho, na qual o que importa é sempre \u003Cb\u003E\u003Ci\u003Evencer\no jogo\u003C\/i\u003E\u003C\/b\u003E – e isto só depende de seu próprio esforço e performance.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"margin-right: 7.1pt; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EConsiderações Finais\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt; text-indent: 1.0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EComo visto ao longo deste artigo, a vida na atualidade é envolta em\ninformação em demasia, dominada pela aceleração, pelo consumo compulsivo e\npelos mecanismos de hiperprodução, \u003Ci\u003Egamificação\u003C\/i\u003E e comunicação por\nconexões ilimitadas. É pautada por um imperativo econômico simpatizante a um\nsistema neoliberal e a um paradigma digital apoiados no \u003Ci\u003Edataísmo\u003C\/i\u003E e na\nefemeridade, que seduzem e interferem sobremaneira nas relações que\nestabelecemos para estar e nos orientar no mundo, sobretudo em nossa\nexperiência de pensar e sentir.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EPara Han, há,\nportanto, uma tentativa de se pôr em prática um tipo de “liso” comum às telas, especialmente\ndos jogos. Um liso sem corpo texturizado, que vive do cálculo algorítmico. Ele\nfomenta, em certa medida, um ludismo precário sem nada a emanar, sem destinos a\ninterpretar, sem temporalidade longa, sem ócio e sem cara de mundo das coisas\ntangíveis e distintas, \u003Ci\u003Ecomoditizando\u003C\/i\u003E e desestabilizando as noções de\nviver em comunidade ao torná-las comunidades digitais desritualizadas e\ndesculturificadas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEste artigo tratou ainda\nde descrever as formas de pensamento – calculativo e meditativo – em que Han se\nalinha à abordagem heideggeriana para emulá-las e como os processos de\nentretenimento que tomam conta das esferas da vida, sutilmente as reduzem a um\nestado empobrecido de inteligência, percepção, simbologia, significação e juízo\nsobre o agir. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EExplorou os\nenredamentos que o sujeito contemporâneo vem estabelecendo com um tipo de\nsistema que não o envolve a narrativas que concedam um horizonte hermenêutico\nde interpretação. Ele é retirado da possibilidade de exercer um pensamento\nmeditativo além do calculativo, de ir ao confronto com seus valores, mais ainda\nao cuidado consigo mesmo em formar visões de mundo, eventualmente, distintas\ndaquelas a sua volta, numa atitude filosófica digna de serenidade e\nquestionamento das estruturas de poder em voga. Para vencer o jogo, relega o\noutro ou a coisa que vem ao encontro no mundo que somos lançados, que requerem\ncuidado e zelo a um “isso” disponível e consumível. A partir do fenômeno da\nimaterialização, que vai invadindo as instâncias da vida, o sujeito transforma\ntudo que pode em não-coisas. A experiência do cuidado é substituída por\ndispositivos de controle de informação, em que agora não se cuida, mas apenas\nse monitora. Este processo, gradativamente, finda por acometer o sujeito ao isolamento,\nà solidão e à atrofia da cognição. Atordoa-se, portanto, ao ser indiferente a\nideias vinculantes, simbólicas, sentimentais, todas adeptas aos ideais de cultivo\ndo bem-viver, principalmente em comunidade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAssim, Han faz um\nchamamento ao risco em que a Sociedade do Desempenho se empareda quando se\nfunde ao regime coercivo da informação e seus mecanismos psicopolíticos, “lúdicos”,\ne ditos “criativos e livres”, encontrados no processo de \u003Ci\u003Egamificação\u003C\/i\u003E \u003Ci\u003Eda\nvida\u003C\/i\u003E. \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EA pergunta que fica é, em que\nmedida, tal sociedade estaria mais próxima de formas de amabilidade, liberdade\ne vislumbre civilizacional, passando ao largo de um tipo de vida apenas por\nmera sobrevivência. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EOs indicativos\ndemonstram um caminho pouco pacificado entre desempenho e liberdade, trilhado\npela hiperatividade, pelo desmantelamento das estruturas temporais, pela ausência\nde ligações mais intensas, pela restrição à abertura para as relações extras às\ninfobolhas, pela substituição da corporeidade física das coisas por acessos,\nrepresentações e nuvens e os efeitos que exercem sobre nós. Conduzidos por uma\nvida aparentemente “mais leve” e “inteligente” do jogo, parecemos nos\ndessensibilizar cada vez mais para o exercício de formas de vida poetizadas, plenas\ne contemplativas, ao nos distanciar da faceta reflexiva do pensar e limitar nossa\namplitude de ser e nos guiar pelo viver. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"background: yellow; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: yellow;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"margin-right: 7.1pt; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EReferências\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003EAGAMBEN, G. \u003C\/span\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EInfância e história: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003Edestruição da experiência e origem da história. Belo Horizonte: Editora\nUFMG, 2008.\u003Ci\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003EBRAGA, C.; CHEVITARESE,\nL. P. Considerações sobre a Sociedade do Desempenho e o problema da alteridade\nem Byung-Chul Han. \u003C\/span\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003ERevista\nSísifo\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003E. N° 14, julho\/dezembro, 2021. ISSN 2359-3121.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003EBENJAMIN, W. “Brinquedo e\nbrincadeira. Observações sobre uma obra monumental”. \u003C\/span\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EMagia e Técnica, Arte e Política. Ensaios sobre\nliteratura e história da cultura. \u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003EObras escolhidas. Vol.1. SP:\nEditora Brasiliense, 1987.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003EFANJUL, S. C. Byung-Chul\nHan: “O celular é um instrumento de dominação. Age como um rosário”.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E \u003Cb\u003EEl País\u003C\/b\u003E,\n2021\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E. \u003C\/b\u003E\u003Cspan style=\"mso-bidi-font-weight: bold;\"\u003EDisponível em\u003C\/span\u003E \u003C\/span\u003E\u003Ca href=\"https:\/\/brasil.elpais.com\/cultura\/2021-10-09\/byung-chul-han-o-celular-e-um-instrumento-de-dominacao-age-como-um-rosario.html?utm_source=Facebook\u0026amp;ssm=FB_BR_CM\u0026amp;fbclid=IwAR0FYv8JLTut90GY_oIqKYXMVGmxd_bmtpsGs_GR6zKr5IQBPlIiQY5eBwA#Echobox=1633822388\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003Ehttps:\/\/brasil.elpais.com\/cultura\/2021-10-09\/byung-chul-han-o-celular-e-um-instrumento-de-dominacao-age-como-um-rosario.html?utm_source=Facebook\u0026amp;ssm=FB_BR_CM\u0026amp;fbclid=IwAR0FYv8JLTut90GY_oIqKYXMVGmxd_bmtpsGs_GR6zKr5IQBPlIiQY5eBwA#Echobox=1633822388\u003C\/span\u003E\u003C\/a\u003E\u003Cspan class=\"MsoHyperlink\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;\"\u003E. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EAcesso em 25\/3\/2023.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EHAN, B.C. \u003Cb\u003ESociedade do Cansaço\u003C\/b\u003E. Petrópolis:\nVozes, 2015. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EHAN, B.C O \u003Cb\u003EAroma do Tempo\u003C\/b\u003E: Um ensaio\nfilosófico sobre a arte da demora. Relógio D’Água, Lisboa, 2016.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EHAN, B.C.\u003Ci\u003E \u003C\/i\u003E\u003Cb\u003EPsicopolítica.\u003C\/b\u003E\u003Ci\u003E \u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-weight: bold;\"\u003EO neoliberalismo e as novas técnicas de\npoder\u003C\/span\u003E. BH: Ed. Âyiné, 2018a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EHAN, B.C. \u003Cb\u003ENo Enxame. \u003C\/b\u003EPerspectivas do\nDigital. Petrópolis: Vozes, 2018b\u003Cb\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EHAN, B.C. \u003Cb\u003EBom entretenimento. \u003C\/b\u003EPetrópolis:\nVozes, 2019\u003Cb\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EHAN, B.C. \u003Cb\u003EInfocracia. \u003C\/b\u003EDigitalização e a\ncrise da democracia. Petrópolis: Vozes, 2022a\u003Cb\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EHAN, B.C. \u003Cb\u003ENão-coisas. \u003C\/b\u003EReviravoltas do mundo\nda vida. Petrópolis: Vozes, 2022b\u003Cb\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EHAN, B.C. \u003Cb\u003ESociedade do Cansaço\u003C\/b\u003E. Petrópolis:\nVozes, Edição ampliada, 2023a. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EHAN, B.C. \u003Cb\u003ELa crisis de la narración\u003C\/b\u003E. Herder,\n2023b. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EHAN, B.C. \u003Cb\u003EVita contemplativa: ou sobre a\ninatividade\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan lang=\"DE\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: DE; mso-bidi-font-family: Arial;\"\u003EPetrópolis: Vozes, 2023c. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan lang=\"DE\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: DE; mso-bidi-font-family: Arial;\"\u003EHEIDEGGER, Martin.\u0026nbsp;\u003C\/span\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003ESerenidade\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E. Lisboa:\nInstituto Piaget. Trad. Maria Madalena Andrade e Olga Santos, 2002.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;\"\u003EKITIRIANGLARP, Kengkij. The Far East as Resource: On Byung-Chul Han’s\nand François Jullien’s Critical Philosophy. \u003Cb\u003EDarshika: Journal of Integrative\nand Innovative Humanities\u003C\/b\u003E, v. 2, n. 2, p. 38-48, 2022.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"margin: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EMARQUES, L.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\n\u003C\/span\u003ELevantar-nos da sociedade do cansaço, eis o desafio. \u003Cb\u003EOutras Mídias\u003C\/b\u003E,\n2022. Disponível em \u003C\/span\u003E\u003Ca href=\"https:\/\/outraspalavras.net\/outrasmidias\/levantar-nos-da-sociedade-do-cansaco-eis-o-desafio\/\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003Ehttps:\/\/outraspalavras.net\/outrasmidias\/levantar-nos-da-sociedade-do-cansaco-eis-o-desafio\/\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E. Acesso em\n17\/7\/2023.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-right: 7.1pt; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cdiv style=\"mso-element: footnote-list;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftnref1\" name=\"_ftn1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E Para explicar\na adoção da expressão \u003Ci\u003Egamificação\u003C\/i\u003E, o autor sinaliza que “o jogo\nemocionaliza e até dramatiza o trabalho, criando assim mais motivação. Através\nda rápida sensação de realização e do sistema de recompensas, o jogo gera mais\ndesempenho e rendimento [...]” (HAN, 2018a, p.69).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn2\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftnref2\" name=\"_ftn2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E Para Han\n(2018b, p. 64) “o ócio começa lá onde o trabalho cessa inteiramente. O tempo do\nócio é um outro tempo”. O autor tem o cuidado de distinguir o ócio do que seria\na pausa. O ócio possibilita uma atividade casual e sem finalidade e a pausa é\nna verdade uma \u003Ci\u003Efase\u003C\/i\u003E que ocorre durante o tempo do trabalho. O ócio hoje\né tomado pelo capital (HAN, 2019). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn3\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftnref3\" name=\"_ftn3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E O sentido do\nócio sem finalidade a que Han (2019) se refere, também se aproxima do sentido\nestrito do jogo “como um brincar” para Agamben (2008, p.85) quando tal pensador\ndestaca que “brincando, o homem desprende-se do tempo sagrado e o “esquece” no\ntempo humano”. Tal convergência de análise nestes autores nos remete a um solo\ncomum a ambos: o pensamento de Benjamin (1987).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn4\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftnref4\" name=\"_ftn4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[4]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial;\"\u003EBraga e Chevitarese\n(2021) destacaram o problema da alteridade no cenário contemporâneo,\nparticularmente a partir das análises desenvolvidas por Byung-Chul Han acerca\nda Sociedade do Desempenho. A partir da consideração acerca da transição da\nSociedade Disciplinar de Foucault, para a Sociedade de Controle de Deleuze. Caracterizaram\na condição do atual do sujeito do desempenho, que padece de um processo de\nagonia do pensamento, de violência neuronal, de aprisionamento narcísico e de\nperda da possibilidade de experiência da \u003Ci\u003Ealteridade atópica. \u003C\/i\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn5\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftnref5\" name=\"_ftn5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E Han adota o\nconceito de não-coisa pela interpretação de Vilém Flusser, que já havia\nobservado que “as não-coisas estão atualmente invadindo nosso ambiente de todos\nos lados e, estão suplantando as coisas. Essas não-coisas são chamadas de\ninformação” (HAN, 2022b, p. 11-12).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn6\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftnref6\" name=\"_ftn6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Ci\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003EInfômatos\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E são objetos\ncom tecnologia embarcada tal como \u003Ci\u003Esmartphones, smartbeds, smarthomes, \u003C\/i\u003Eetc.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn7\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftnref7\" name=\"_ftn7\" style=\"mso-footnote-id: ftn7;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E “O panóptico\ndigital do século XXI é aperspectivístico na medida em que não é mais vigiado\npor um centro, não é mais supervisionado pela onipotência do olhar despótico. A\ndistinção entre centro e periferia, essencial para o panóptico de Bentham,\ndesapareceu totalmente” (HAN, 2017, p. 57). Na verdade, a vigilância e o\ncontrole ocorrem de todos os lados, por todos, o tempo todo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn8\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftnref8\" name=\"_ftn8\" style=\"mso-footnote-id: ftn8;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 9.0pt;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-font-size: 9.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-size: 9.0pt;\"\u003E\n\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-bidi-font-size: 9.0pt; mso-fareast-font-family: Arial;\"\u003EHan nos relata que as\nnão-coisas estão atualmente consumindo nosso ambiente por todos os lados e\ndeslocando as coisas físicas. Para o autor, este fenômeno provocará,\nfuturamente, modificações no corpo humano, dado que deixaremos de trabalhar,\npor exemplo, com as mãos e substituiremos tais atividades por aparelhos\nprogramados pelas pontas de nossos dedos. “Os aparatos digitais fazem com que a\nmãos murchem. Eles significam, porém, uma libertação do fardo da matéria. O ser\nhumano do futuro não precisará mais de mãos. Ele não precisará mais lidar [\u003Ci\u003Ebehandeln]\n\u003C\/i\u003Ecom alguma coisa e trabalhá-la [\u003Ci\u003Ebearbeiten\u003C\/i\u003E], pois ele não tem mais\nde lidar com coisas materiais, mas sim apenas com informações intangíveis. No\nlugar das mãos, entram os dedos. O novo ser humano passa os dedos [\u003Ci\u003Efingern]\u003C\/i\u003E,\nem vez de agir [\u003Ci\u003Ehandeln\u003C\/i\u003E](...)” (HAN, 2018b, p.61-62).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn9\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftnref9\" name=\"_ftn9\" style=\"mso-footnote-id: ftn9;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E Han\nidentifica a transição para uma nova sociedade que se constitui em sintonia com\no regime neoliberal deixando de se apoiar na “biopolítica que se organiza como\ncorpo para dar lugar a ‘psicopolítica’ que se comporta como alma” (HAN, 2018a,\np.30).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn10\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftnref10\" name=\"_ftn10\" style=\"mso-footnote-id: ftn10;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E Han faz uma\nleitura do pensamento arendtiano sobre \u003Ci\u003Evita activa\u003C\/i\u003E e nos revela que “o\nser humano é ‘alguém’ à medida que ele age, isto é, à medida em que põe algo\nnovo no mundo” (HAN, 2023c, p. 110). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn11\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Artigo%20S%C3%ADsifo%20Gamifica%C3%A7%C3%A3o%2017092023.docx#_ftnref11\" name=\"_ftn11\" style=\"mso-footnote-id: ftn11;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[11]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial;\"\u003E Han (2019,\np. 79) cita um trecho extraído do New York Times, em 4\/2\/2013, escrito por\nDavid Brooks, para explicar a revolução dos dados: “se você me pedisse para\ndescrever a filosofia que está na ordem do dia, eu diria que é o dataísmo.\nAgora temos a capacidade de reunir enormes quantidades de dados. Essa\ncapacidade parece levar consigo certa suposição cultural – de que tudo o que\npode ser medido o deve ser; de que os dados são uma lente transparente e\nconfiável que nos permite filtrar o emocional e a ideologia; de que vão nos\najudar a fazer coisas notáveis, como prever o futuro. [...] a revolução dos\ndados nos oferece um instrumento excepcional para entender o presente e o\npassado.”\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/4980487608327576728\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/11\/revista-sisifo_87.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/4980487608327576728"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/4980487608327576728"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/11\/revista-sisifo_87.html","title":"Digitalização e Gamificação da vida: uma leitura crítica a partir de Byung-Chul Han"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEi0od5LPq-iIhwnWib2B3u05q-bPQXuqp4FP7dIFEtv69bNG78ah7tqTfFeSfFwYkV_k1fa6IJKA8Xa-lsjCA8RAsyAXa6kj6ONOaQ1TEGowH-pm9duyCuUoHixOimUrxaTwdfr-EiU65bMq14uSs4hUKoPchkW0Z_bZaR5BBexoWWLFjXXA4vvtCVWGw8\/s72-c\/4.JPG","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-1419251858090992657"},"published":{"$t":"2023-11-09T21:27:00.002-03:00"},"updated":{"$t":"2023-11-09T21:27:52.692-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Serious game ético: A “Máquina Moral” do MIT como educadora"},"content":{"type":"html","$t":"\u003Cp\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoHeader\" style=\"text-align: center;\"\u003E\u003Ca name=\"_Hlk150197441\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt;\"\u003ERevista\nSísifo. N° 16, Vol. 1. Janeiro\/Junho 2023. ISSN 2359-3121.\nwww.revistasisifo.com\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/p\u003E\u003Cp\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ESerious\ngame ético\u003C\/span\u003E\u003C\/i\u003E\u003C\/b\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E: A “Máquina Moral” do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EMIT\u003C\/i\u003E como educadora \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; font-weight: bold; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgMCWo_iyolLeIzRBoFSko16nb-42doEl_bdJ3fAMjI2uNNYuztELZyGK5RoWvtiCzTWa4B6sUMOJYQDd2XScUlYUWkPSNkF5n7aCOFHmwxURBJAD8xnqJaI5qhtggZLGpJR1MeahERKXekrffbMUz4_qbzro1JaFSU8n4bpF8aknNlcRa-KxG5IAvzqQI\/s496\/3.JPG\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"332\" data-original-width=\"496\" height=\"214\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgMCWo_iyolLeIzRBoFSko16nb-42doEl_bdJ3fAMjI2uNNYuztELZyGK5RoWvtiCzTWa4B6sUMOJYQDd2XScUlYUWkPSNkF5n7aCOFHmwxURBJAD8xnqJaI5qhtggZLGpJR1MeahERKXekrffbMUz4_qbzro1JaFSU8n4bpF8aknNlcRa-KxG5IAvzqQI\/s320\/3.JPG\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; font-weight: bold; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1bMPbrLLJdRTe39jLDj-cN-_wM06c3GR0\/view?usp=drive_link\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp align=\"right\" class=\"MsoNormal\" style=\"text-align: right;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"text-align: right;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EHeitor Coelho\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold; mso-fareast-font-family: Arial;\"\u003EDoutor em Filosofia pela Universidade de São\nPaulo. Professor de Filosofia da Educação da Universidade do Estado do Rio de\nJaneiro.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"text-align: right;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"text-align: right;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDanilo Bantim Frambach\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDoutor em Filosofia moderna e contemporânea pela Universidade do Estado\ndo Rio de Janeiro. Professor de Filosofia da Educação da Universidade do Estado\ndo Rio de Janeiro.\u003Ca name=\"_heading=h.gjdgxs\"\u003E\u003C\/a\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EResumo:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold; mso-fareast-font-family: Arial;\"\u003E Dentre as produções acadêmicas acerca dos avanços\nda “Inteligência Artificial”, poucas se destacam tanto quanto o experimento da\nMáquina Moral do MIT. Vista por seus criadores como um \u003Ci\u003Eserious game\u003C\/i\u003E, o\nexperimento visa colher dados sobre como os cidadãos gostariam que os carros\nautônomos resolvessem possíveis dilemas morais. No entanto, ao reduzir as\nquestões éticas a uma mesma pergunta – quem devemos deixar morrer em detrimento\ndo outro? – a Máquina Moral limita todos os dilemas éticos a um dualismo que\nempobrece e simplifica a realidade, mais até do que o famoso Trolley Problem de\nPhilippa Foot. Dessa forma, o presente artigo pretende analisar como a Máquina\nMoral, vista como um \u003Ci\u003Eserious game\u003C\/i\u003E – isto é, um tipo de jogo feito com o\nintuito de treinar os indivíduos para a aquisição de um tipo de habilidade, de\nensinar algo a alguém – limita as questões éticas, mas também o seu ensino.\nAfinal, que tipo de ética a chamada Máquina Moral ensina? Que hábitos ela\npermite que surjam, ou leva a surgirem?\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EPalavras-chave:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold; mso-fareast-font-family: Arial;\"\u003E Máquina Moral. Serious Games. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold; mso-fareast-font-family: Arial;\"\u003EEducação.\nÉtica. Trolley Problem.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAbstract:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold; mso-fareast-font-family: Arial;\"\u003E\nAmong academic works on the advancements of so-called “Artificial\nIntelligence”, few have stood out as much as MIT’s Moral Machine Experiment.\nSeen by its creators as a serious game, the experiment sought to collect data\non how citizens would prefer autonomous vehicles solved possible moral\ndilemmas. However, by reducing ethical issues to a single question – who should\nwe let live at the expense of another? - the Moral Machine limits all ethical\ndilemmas, impoverishing and simplifying reality, even more so than Philippa\nFoot’s notorious Trolley Problem. Thus, the present paper intends to analyze\nhow the Moral Machine, seen as a serious game – i. e., as a kind of game\ndesigned with the goal of training individuals in the acquisition of a certain\nskill, of teaching something to someone – limits not only ethical questions,\nbut the possibility of education about them. After all, what kind of ethics\ndoes the so-called Moral Machine teach? What habits does it allow, or\nencourage, to emerge?\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EKeywords:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold; mso-fareast-font-family: Arial;\"\u003E\nMoral Machine. Serious Games. Education. Ethics. Trolley Problem.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EIntrodução\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENão é de hoje que\ndiversas teorias pedagógicas defendem a inclusão de jogos na educação,\nprincipalmente aquelas que defendem o chamado “lúdico”, isto é, o papel das\nbrincadeiras no processo de aprendizagem, normalmente ligadas à pesquisa sobre\neducação infantil. Com isso, não é difícil imaginar que, com o advento e\npopularização dos jogos eletrônicos, muitos sejam criados justamente com o\nobjetivo de “educar”. Estes são chamados de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious\ngames\u003C\/i\u003E, jogos desenvolvidos sem o propósito de entreter, mas antes com o de\ntreinar os indivíduos a resolver ou investigar um determinado problema (GROH,\n2012, p.40). Tendo aplicações especialmente educativas, eles se diferenciam do\nque chamamos de jogos educativos, já que estes últimos tentam (muitas vezes sem\nsucesso) divertir enquanto educam.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMesmo sendo\nassumidamente um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious game\u003C\/i\u003E, a\n“Máquina Moral”, desenvolvida por um grupo de pesquisadores associados ao \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EMedia Lab \u003C\/i\u003Edo \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EMassachussets Institute of Technology\u003C\/i\u003E, nos EUA, não foi elaborada\ncom pretensões deliberadamente educativas. Antes, seu propósito declarado seria\no de atender à necessidade de “uma conversa global para expressar nossas\npreferências para as companhias que projetarão algoritmos morais, e para os\nlegisladores que as regularão” (AWAD \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eet\nalii\u003C\/i\u003E, 2018, p. 63)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn1\" name=\"_ftnref1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[1]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\nCuriosamente, na enxurrada de comentários, análises e críticas à pesquisa que\nse seguiram a ela, na maior parte das vezes este propósito foi aceito em seu\nvalor de face, não se aventando que a Máquina Moral pudesse ter objetivos não\ndeclarados ou mesmo efeitos não pretendidos. Não seriam sua “viralização”\nproposital e sua ânsia em formar um gigantesco banco de dados também objetivos\ndeliberados e muito relevantes da pesquisa, talvez efetivamente os principais?\nObjetivos que, parecendo querer fazer os dados falarem por si, muito\nprovavelmente podem constituir exemplo paradigmático daquela “aversão às\nteorias e crença absoluta na superioridade do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ebig data\u003C\/i\u003E” que “formam uma das fundações do solucionismo” (MOROZOV,\n2013, p. 265)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn2\" name=\"_ftnref2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[2]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDe forma semelhante,\npouco ou nada se disse sobre o caráter efetivamente educacional da Máquina\nMoral, que é o que se pretende, aqui, fazer. Procuraremos demonstrar que, pouco\nimportando se este foi um aspecto considerado ou não por seus criadores, a máquina\nmoral é uma educadora moral. Bem antes de “ensinar” carros “inteligentes” a\nescolher a quem matar, ela “ensina” a seus usuários uma maneira de encarar os\nproblemas éticos de que trata, isto é, ensina os “seus” valores éticos,\ninerentes ao “seu” \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edesign\u003C\/i\u003E: normalização\ne naturalização de uma versão empobrecida e dualista da ética e apagamento da\niniciativa humana. Focando-se na perspectiva individual, elimina o caráter\npolítico dos problemas éticos, bem como o caráter de política pública de\nqualquer discussão importante sobre transportes, inclusive no que diz respeito\naos veículos “autônomos”. Em especial, “ensina-nos” que é preciso escolher\nalguém para matar – que certas vidas devem necessariamente valer mais do que\noutras. E que traçar uma escala dos mais ou menos “matáveis” não apenas é uma\nsolução admissível, mas inevitável, um fato da vida.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Ch1 align=\"center\" style=\"line-height: normal; margin-bottom: 11.35pt; margin-left: 0cm; margin-right: 0cm; margin-top: 11.35pt; mso-list: l0 level1 lfo1; mso-pagination: widow-orphan; text-align: center; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMáquina de Trolley Problems\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/h1\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EApesar de a\nliteratura científica acerca das muitas questões levantadas pelos últimos\ndesenvolvimentos na chamada “Inteligência Artificial”\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn3\" name=\"_ftnref3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[3]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E ser cada\nvez mais numerosa, o que é até natural, tendo em vista os muitos avanços na\nárea, poucas pesquisas parecem ter causado tanto alvoroço quanto “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EThe Moral Machine Experiment\u003C\/i\u003E” à época.\nCo-autorado por um grupo de pesquisadores associados ao \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EMedia Lab \u003C\/i\u003Edo \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EMassachussets\nInstitute of Technology\u003C\/i\u003E, nos EUA, o artigo, publicado ao final de 2018, tem\npor base o referido experimento, um “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious\ngame\u003C\/i\u003E multilíngue \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eonline\u003C\/i\u003E visando\ncoletar dados em larga escala sobre como cidadãos gostariam que veículos\nautônomos resolvessem dilemas morais no contexto de acidentes inevitáveis”\n(AWAD \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eet alii\u003C\/i\u003E, 2018, p. 59)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn4\" name=\"_ftnref4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[4]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EConvém iniciarmos\ntirando do caminho certas confusões antigas e comuns: dizer, da Máquina Moral,\nque ela é uma educadora moral não poderia significar que ela “ensina” da forma\ncomo um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious game\u003C\/i\u003E típico costuma\nse propor a ensinar uma determinada habilidade ou conhecimento, pelo simples\nmotivo de que a ética e os valores não são nem uma coisa, nem outra. Devemos\naqui ecoar a antiga lição de Aristóteles, para quem, tal como indica o nome, “a\nvirtude moral ou ética é o produto do hábito [\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eethos\u003C\/i\u003E]”, tal como as artes e ofícios [as \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etechnai\u003C\/i\u003E] (\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EÉtica a Nicômaco, \u003C\/i\u003E1103a,\n18-19 e 34). Mas, diferentemente do que acontece com estas últimas, cabe à\ncomunidade política, à \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epólis, \u003C\/i\u003Eensinar\na virtude ética, “ao encarná-la cotidianamente” (VALLE, 2002, p. 251), tanto\nque “legisladores, com efeito, tornam os cidadãos bons treinando-os em hábitos,\no que é a meta de todo legislador, que, se não a atingir, será um fracasso,\n[tarefa] no que se distingue a boa constituição política da má” (\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EÉtica a Nicômaco, 1103b, \u003C\/i\u003E4-6).\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ESegue-se disto, e é,\nno mais, um fato bastante evidente da vida, que nem só um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious game\u003C\/i\u003E\/experimento como a Máquina Moral, mas igualmente\nquaisquer outros jogos, não só os sérios, como também os demais (que talvez\ndevêssemos chamar de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Efun games, \u003C\/i\u003Epelo\ncontraste), além de todo produto cultural (tais como livros, filmes, séries de\nTV, histórias em quadrinhos) e todas as instituições, explicitamente\neducacionais ou não (além da escola e da família, o governo, os tribunais, as\nleis, a etiqueta, as igrejas etc.) podem ser analisadas pela perspectiva de seu\npapel como educadoras morais.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EÀ inculcação de quais\nvalores tende a Máquina Moral? Quais práticas éticas ela induz? Qual concepção\nde ação ela propaga – e naturaliza? Deixemos que os próprios autores do\nexperimento nos ajudem a ver.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEstamos entrando em\numa era em que máquinas serão encarregadas não apenas de promover o bem-estar e\ndiminuir o mal, como também de distribuir o bem-estar que criam e o mal que não\npodem eliminar. Distribuição de bem-estar e mal inevitavelmente criam escolhas,\ncuja resolução recai no domínio da moralidade.\u003Cspan style=\"color: black;\"\u003E (AWAD\net alii, 2018, p. 59)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn5\" name=\"_ftnref5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[5]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENão é difícil vermos\npairar já aí a larga sombra do utilitarismo, tão aparentado ao linguajar\neconômico (ou, ao menos, a alguns de seus dialetos): bem e mal-estar seriam\npartilháveis, o que implica que seriam, também, quantificáveis. Mais: que,\nhavendo males inelimináveis, certa quantidade de mal terá de ser distribuída,\ncomo se da máquina moral não pudesse sair menos mal do que nela entrou. Tal\nmaneira de organizar os problemas soa avessa até mesmo a um dos principais\nobjetivos do desenvolvimento de veículos autônomos\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn6\" name=\"_ftnref6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[6]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E, qual\nseja, a redução de acidentes\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn7\" name=\"_ftnref7\" style=\"mso-footnote-id: ftn7;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[7]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EUma tal redução dos\ndilemas morais ao cálculo requer uma redução das possibilidades da ação humana\nigualmente vigorosa. Ela está embutida no próprio funcionamento da máquina\nmoral, mas já é antecipadamente anunciada no artigo, poucas linhas abaixo das\nrecém-citadas: “Pense que um veículo autônomo está prestes a bater e não pode\nencontrar uma trajetória que salvaria a todos. Ele deveria desviar-se na\ndireção de um adolescente atravessando fora da faixa para salvar seus três\npassageiros idosos?” (AWAD et alii, 2018, p. 59)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn8\" name=\"_ftnref8\" style=\"mso-footnote-id: ftn8;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[8]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAqueles que o\nconhecem certamente reconheceram aí, de imediato, uma variação pouco disfarçada\ndaquele que ficou conhecido como o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley\nproblem \u003C\/i\u003E(“problema do bonde”\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn9\" name=\"_ftnref9\" style=\"mso-footnote-id: ftn9;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[9]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E,\nem tradução livre)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn10\" name=\"_ftnref10\" style=\"mso-footnote-id: ftn10;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[10]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\nFormulado por Philippa Foot juntamente com algumas outras situações\nhipotéticas, o exercício visava demonstrar a importância da distinção entre\n“deveres positivos” e “negativos” para tratar de questões morais práticas, em\nespecial o aborto, mas ganhou notoriedade, entre outras razões, por servir de\ncenário para longos embates éticos, a tal ponto que “já se produziram tantos\nartigos ligados ao tema que um neologismo jocoso para ele pegou:\n‘trolleyologia’\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn11\" name=\"_ftnref11\" style=\"mso-footnote-id: ftn11;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[11]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E”(EDMONDS,\n2014, p. 20) – bem como por gerarem uma quantidade copiosa de memes. Eis o\nreferido problema: \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EUM HOMEM ENCONTRA-SE\nAO LADO DE UM TRILHO quando vê um trem desgovernado arrancando em sua direção:\nclaramente os freios quebraram. À frente há cinco pessoas amarradas nos\ntrilhos. Se o homem não fizer nada, os cinco serão atropelados e mortos.\nAfortunadamente, ele está próximo a uma alavanca: mover a alavanca enviará o\ntrem descontrolado por outro trilho, uma agulha, logo à sua frente.\nInfelizmente, há um porém: na agulha ele vê uma pessoa amarrada aos trilhos:\nmudar de direção inevitavelmente resultará na morte desta pessoa. O que ele\ndeveria fazer?? \u003Cspan style=\"color: black;\"\u003E(EDMONDS, 2014, p. 18. \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ECaixa alta do autor\u003C\/i\u003E)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn12\" name=\"_ftnref12\" style=\"mso-footnote-id: ftn12;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[12]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO caldo cultural da\ninternet há tempos se apropriou do exercício mental de Foot. Se a academia logo\nhavia reimaginado diversas variações do problema, as redes sociais e fóruns do\nciberespaço vêm consistentemente reinventando-o sob literalmente milhares de\nnovas formas, não raro com uma dose um pouco macabra de humor: acrescentando\nmais trilhos, alavancas e pessoas, dando às pessoas nos trilhos os nomes e\nrostos de astros pop ou de filósofos conhecidos, ou simplesmente subvertendo a\nlógica do problema com saídas esdrúxulas, a mais famosa das quais é,\nprovavelmente, o infame \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Emulti-track\ndrifting\u003C\/i\u003E (“derrapagem sobre múltiplos trilhos”), que permitiria ao bonde\natropelar todos os que estivessem presos nos trilhos.\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn13\" name=\"_ftnref13\" style=\"mso-footnote-id: ftn13;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[13]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ETanto a difusão do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem \u003C\/i\u003Esob a forma de meme\nquanto sua associação com os desafios da programação de veículos autônomos são\nanteriores à máquina moral do MIT. Foi ela, no entanto, que transformou estes\nmemes em um “jogo sério”:\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENa interface\nprincipal da Máquina Moral são mostradas aos usuários cenários de acidentes\ninevitáveis com dois resultados possíveis, a depender de o veículo desviar-se\nou permanecer em sua trajetória. Eles então clicam no resultado que acharem\npreferível. Cenários de acidentes são gerados pela Máquina Moral seguindo uma\nestratégia de exploração focada em nova fatores: poupar humanos (versus\nanimais), seguir a trajetória atual (versus desviar-se), poupar passageiros\n(versus pedestres), poupar mais vidas (versus menos vidas), poupar homem\n(versus mulheres), poupar os jovens (versus os idosos), poupar pedestres que\natravessam na faixa (versus pedestres que atravessam fora dela), poupar aqueles\nem boa forma física (versus aqueles em má forma) e poupar aqueles de status\nsocial maior (versus aqueles de status social menor). \u003Cspan style=\"color: black;\"\u003E(AWAD\n\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eet alii\u003C\/i\u003E, 2018, pp. 59-60)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn14\" name=\"_ftnref14\" style=\"mso-footnote-id: ftn14;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[14]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Ch1 align=\"center\" style=\"line-height: normal; margin-bottom: 11.35pt; margin-left: 0cm; margin-right: 0cm; margin-top: 11.35pt; mso-list: l0 level1 lfo1; mso-pagination: widow-orphan; text-align: center; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EUm jogo sério demais\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/h1\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EComo dissemos, um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious game\u003C\/i\u003E possui duas características\nprincipais que o diferenciam de outros jogos: (a) ele possui um propósito\ndefinido, uma tarefa a ser ensinada, uma habilidade a ser aprendida ou um\ntreinamento a ser executado; e (b) ele não possui qualquer compromisso com o divertimento\nde quem os joga (o que não implica, necessariamente, que quem os joga não possa\nse divertir)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn15\" name=\"_ftnref15\" style=\"mso-footnote-id: ftn15;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[15]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\nMas o que é um jogo e o que é jogar? Há importantes diferenças entre as duas\npalavras, e não apenas por um representar uma coisa e outra, uma ação. É nesse\ncontexto que a conceituação de Caillois sobre os jogos torna-se importante para\na nossa análise:\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EPor isso\nse torna possível ao mesmo tempo organizá-los entre dois polos antagonistas. Em\numa extremidade reina, quase integralmente, um princípio comum de divertimento,\nde turbulência, de improvisação livre e de alegria despreocupada, por onde se\nmanifesta uma certa fantasia incontrolada que pode ser designada com o nome de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epaidia\u003C\/i\u003E. Na extremidade oposta, essa\nexuberância marota e impulsiva é quase que inteiramente absorvida, pelo menos\ndisciplinada, por uma tendência complementar, contrária em certos aspectos, mas\nnão em todos, a sua natureza anárquica e caprichosa: uma necessidade crescente\nde curvá-la às convenções arbitrárias, imperativas e propositalmente incômodas,\nde contrariá-la sempre mais, erguendo diante dela obstáculos mais e mais\nembaraçosos para que lhe seja cada vez mais difícil chegar ao resultado\ndesejado. Este permanece perfeitamente inútil, exigindo mesmo assim uma\nquantidade sempre maior de esforços, de paciência, de destreza ou de\nengenhosidade. \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ELudus\u003C\/i\u003E é o nome que dou\na este segundo componente. (CAILLOIS, 2017, p. 39)\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAo classificar os\ntipos de jogos, Caillois também os classifica pela própria relação entre as\nregras estabelecidas e o jogar. Os dois aspectos se tornam inseparáveis\njustamente quando a regra é instituída, pois, a partir desse momento, elas se\ntornam parte da natureza do jogo e o “transformam em um instrumento de cultura\nfecundo e decisivo” (CAILLOIS, 2017, p. 55-56). No entanto, essas regras devem\npermitir algum nível de liberdade, sem a qual é impossível surgir, em meio ao\njogar, qualquer distração ou fantasia. Tal liberdade é, na verdade,\nindispensável e comum mesmo nas formas mais complexas e cuidadosamente\norganizadas de jogar. É essa liberdade que o autor chama de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epaidia\u003C\/i\u003E e que, em diversos jogos, está\naliada ao \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eludus\u003C\/i\u003E, que ele resume como\n“o gosto da dificuldade gratuita” (Id., ibid.). \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDa mesma forma que\npráticas \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Egamificadas\u003C\/i\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn16\" name=\"_ftnref16\" style=\"mso-footnote-id: ftn16;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[16]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E,\nos \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious games\u003C\/i\u003E parecem focar quase\nque exclusivamente no \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eludus,\u003C\/i\u003E sobrando\npouco espaço para a \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epaidia\u003C\/i\u003E. Em um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious game\u003C\/i\u003E o principal objetivo é a\nsolução de um problema, visando treinar os usuários para a aquisição de uma\ndeterminada capacidade. Como exemplo de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious\ngame\u003C\/i\u003E temos o “Microsoft Flight Simulator”, que foi criado como um simulador\nde aviação civil. O simulador possui, em sua versão mais atual, mais de vinte e\ncinco mil aeroportos do mundo inteiro (alguns reconstruídos virtualmente na\níntegra), com diversas aeronaves de uso comercial, além de uma réplica fiel de\ntodo o globo e capacidade de simular até mesmo as condições climáticas em tempo\nreal, já que tais informações podem ser baixadas da internet. O prazer do jogo,\naqui, não se encontra no jogo em si, mas na experiência de solucionar desafios\narbitrariamente impostos, tendo a solução do problema nenhum outro objetivo\npara além da satisfação pessoal.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEsse\nmotor, que é propriamente o ludus, também se deixa revelar nas diferentes\ncategorias de jogos, exceto naqueles que se baseiam integralmente em uma pura\ndecisão do destino. Aparece como o complemento e como a educação da paidia, que\ndisciplina e enriquece. Fornece a ocasião de um treino e, normalmente, resulta\nna conquista de uma determinada habilidade, na aquisição de um controle\nparticular, no manejo deste ou daquele aparelho ou na aptidão para descobrir\numa resposta satisfatória aos problemas de ordem estritamente convencional.\n(CAILLOIS, 2017, p. 58)\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECom efeito, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eludus\u003C\/i\u003E parece ser a essência de todo e\nqualquer \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious game\u003C\/i\u003E. Contudo, em si\nmesmo, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eludus\u003C\/i\u003E parece sempre\nincompleto, “espécie de quebra-galho destinado a enganar o tédio” (CAILLOIS,\n2017, p. 61). É por isso que Caillois identifica as suas formas mais puras em\nproblemas de xadrez, anagramas, palavras cruzadas, no “vício” em histórias de\ndetetive (pela tentativa de descobrir o culpado antes do fim), entre tantas\noutras. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEm suma, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eludus\u003C\/i\u003E relaciona-se com uma espécie de\ndesejo primitivo de encontrar entretenimento em obstáculos arbitrários e\nrecorrentes. Além disso:\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E[...]\nSendo assim, o que chamo \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eludus\u003C\/i\u003E\nrepresenta, no jogo, o elemento cujo alcance e fecundidade culturais aparecem\ncomo os mais extraordinários. Não se traduz por uma atitude psicológica […]\nmas, ao disciplinar a paidia, trabalha indistintamente para dar às categorias\nfundamentais do jogo sua pureza e sua excelência. (CAILLOIS, 2017, p. 63)\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDisciplinar a \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epaidia\u003C\/i\u003E não é o mesmo que ignorá-la. Na\nverdade, mesmo tendo um objetivo bem definido, um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious game\u003C\/i\u003E sabe que não pode impedir a iniciativa humana. Para\nque o treino seja de fato proveitoso, é preciso que os indivíduos que jogam se\nreconheçam, em alguma medida, naquela atividade. Fundada no \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem \u003C\/i\u003Ee sendo um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious game\u003C\/i\u003E, a Máquina Moral parece,\nnum primeiro momento, ser puro \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eludus\u003C\/i\u003E,\nignorando completamente a existência da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epaidia\u003C\/i\u003E\ne não a “disciplinando”. Mas um olhar mais cuidadoso mostra-nos que, na verdade,\ntalvez nem mesmo isso ela seja – afinal, os problemas que são arbitrariamente\nimpostos por ela sempre possuem o mesmo resultado: a morte de alguém. A\nsituação é sempre a iminência da morte de alguém e a pergunta é sempre a mesma:\nquem deve morrer? Como conseguir qualquer tipo de satisfação pessoal em ser\nabsolutamente incapaz de evitar mortes?\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EÉ dessa forma que a\nMáquina Moral se destaca entre os \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious\ngames\u003C\/i\u003E, justamente por deturpar o conceito. Ela não só ignora completamente\nas possibilidades próprias da iniciativa humana, como não visa ensinar nada –\napesar de fazê-lo.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Ch1 align=\"center\" style=\"line-height: normal; margin-bottom: 11.35pt; margin-left: 0cm; margin-right: 0cm; margin-top: 11.35pt; mso-list: l0 level1 lfo1; mso-pagination: widow-orphan; text-align: center; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ETrilhos Invisíveis\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/h1\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA deturpação que a\nMáquina Moral promove das práticas de jogo, tal qual delineamos acima, não\ndespertou tanta atenção quanto outros de seus problemas, que foram merecedores\nde ampla crítica e que procuraremos expôr a seguir. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EComecemos pela\ncrítica mais evidente e conhecida do uso do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley\nproblem\u003C\/i\u003E para discussões sobre veículos autônomos, tal como Noah Goodall a\nresumiu (2016, p. 3)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn17\" name=\"_ftnref17\" style=\"mso-footnote-id: ftn17;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[17]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E:\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem\u003C\/i\u003E quase sempre envolve\nduas escolhas. Isto soa pouco realista para muitos, já que qualquer situação\npré-acidente real teria uma gama de alternativas. […] Na maioria dos casos de\ncondução pode haver uma terceira alternativa obviamente mais segura, ou pode haver\numa terceira alternativa que equilibre o risco entre as partes afetadas.\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ETrolley problems\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E também presumem resultados conhecidos, algo\nque críticos rapidamente descartam como irreal – especialistas só podem prever\nos resultados dos acidentes mais catastróficos […], e quase tudo o mais em\nsegurança nas estradas é probabilístico. […] Isto põe-se em contraste agudo com\no \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem\u003C\/i\u003E, no qual o\nresultado de puxar ou não a alavanca é quase completamente certo\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn18\" name=\"_ftnref18\" style=\"mso-footnote-id: ftn18;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[18]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E.\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 9.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECertamente não é\ndifícil perceber que a máquina moral, tal como os filósofos de que falava Foot,\né cheia de certezas incompatíveis com nossa experiência de vida. E reparemos\nque Foot alerta contra as certezas em uma situação muito menos incerta do que\naquelas aventadas pelo “jogo sério” do MIT: a trajetória do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley\u003C\/i\u003E no \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem, \u003C\/i\u003Ecomo a de qualquer veículo que se movimente sobre\ntrilhos,\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E \u003C\/i\u003Eestá, obviamente,\npré-determinada pelos trilhos. E as hipotéticas vítimas do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem\u003C\/i\u003E estão na bastante incomum situação de não terem\ntrajetória nenhuma, em virtude de terem sido amarradas, sabe-se lá como, por\nquem ou por quais improváveis motivos. Em contraste com esta situação\ninusitada, não custa lembrarmos que nem carros costumam andar sobre trilhos, nem\nmuito menos pedestres costumam estar impossibilitados de se locomoverem. Isto,\nevidentemente, muda o tipo, a forma e a quantidade de soluções que um “dilema\nético” admitirá numa situação tal como aquelas da máquina moral. Por exemplo:\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EUm veículo\nautomatizado em um túnel, buscando evitar atingir uma criança, pode optar por\ndesviar-se o máximo possível sem atingir a parede, na esperança de que a\ncriança saia do caminho o suficiente para sobreviver à batida, ou mesmo\nevitá-la totalmente. Este tipo de ação probabilística, equilibradora de riscos,\né impossível no \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem\u003C\/i\u003E, no\nqual deve-se escolher entre duas ações extremas, ambas sempre envolvendo morte\ncerta. (\u003Cspan style=\"color: black;\"\u003EGOODALL, 2016, p. 3)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn19\" name=\"_ftnref19\" style=\"mso-footnote-id: ftn19;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[19]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EGoodall acabará\nconcluindo que os \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problems\u003C\/i\u003E\nsão “facilmente descartados pelos críticos por serem irrealistas e, portanto,\npouco importantes e diversionistas”, ainda que sejam “úteis para construir uma\ndiscussão sobre ética, identificando e classificando a resposta pública a estas\nsituações” (2016, p. 7)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn20\" name=\"_ftnref20\" style=\"mso-footnote-id: ftn20;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[20]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\nPor tais motivos, os \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problems\u003C\/i\u003E,\nainda que tenham a ambígua vantagem de permitir que simplifiquemos os debates\nsobre a programação de carros autônomos, podem fazê-lo apenas sendo\nintroduzidos a fórceps numa situação que tem muito pouco a ver com eles. A\nmáquina moral opera comprimindo a vida real das ruas, estradas e calçadas até o\ntamanho do binarismo típico de uma máquina. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA negação das\nincertezas inerentes à vida humana, ou a ambição de eliminá-las, estão longe de\nser novidade. Se quisermos acompanhar a análise de Hannah Arendt, podemos\nremontá-la ao menos até Platão e sua tentativa de “substituir a ação pela\nfabricação”\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn21\" name=\"_ftnref21\" style=\"mso-footnote-id: ftn21;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[21]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E,\ncujo parentesco, não apenas com a máquina moral do MIT, mas provavelmente com\nqualquer máquina que se pretenda “moral”, não será difícil de ver: trata-se, em\nambos os casos (em que pesem todas as muitas outras diferenças relevantes), de\nprocurar traçar com antecedência um modelo universal do que se deve fazer e,\nentão, fazê-lo. Fiéis a esta tradição, os criadores da máquina moral procuram\nexpressamente “progredir na direção de uma ética universal das máquinas” (AWAD \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eet alii\u003C\/i\u003E, 2018, p. 59)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn22\" name=\"_ftnref22\" style=\"mso-footnote-id: ftn22;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[22]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E;\ncom a vantagem de que, diferentemente dos habitantes da pólis, a quem o\npolítico “régio” de Platão teria de permanentemente obrigar a tudo fazer sem\nnunca questionar o modelo por ele fornecido\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn23\" name=\"_ftnref23\" style=\"mso-footnote-id: ftn23;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[23]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E, as\nmáquinas morais seriam absolutamente incapazes de fazer qualquer coisa que não\ncorrespondesse a este modelo universal implantado em sua programação.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDe fato, a designação\n“carro autônomo” é enganosa, dando à máquina ares de ser deliberante, capaz de\nefetivamente “escolher” um ou outro caminho, o que, no entanto, é falso.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEmbora seja comum que\na “autonomia” destes sistemas seja descrita como sua habilidade de tomar\ndecisões por conta própria, elas não têm “desejos” ou “valores” em qualquer\nsentido significativo, nem são “racionais” de uma forma que Kant pudesse\nconcebê-las como tal. Pelo contrário, o que tipicamente queremos dizer quando\ndescrevemos um sistema de IA como autônomo não é que ele tome decisões “por\nconta própria”, mas que toma decisões \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Esem\nnovos comandos por parte de um humano\u003C\/i\u003E. \u003Cspan style=\"color: black;\"\u003E(CHESTERMAN,\n2020, p. 249; grifo no original)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn24\" name=\"_ftnref24\" style=\"mso-footnote-id: ftn24;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[24]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EOra, para o software,\nsua programação lhe é completamente inescapável, canônica, “relativa a um mundo\npróprio dado uma vez por todas, a partir de dispositivos ‘subjetivos’\nigualmente dados uma vez por todas” (CASTORIADIS, 1997, p. 39)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn25\" name=\"_ftnref25\" style=\"mso-footnote-id: ftn25;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[25]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\nE isto vale até mesmo para as máquinas alimentadas pelas mais sofisticadas\nredes neurais, com as mais surpreendentes técnicas de Machine Learning: até\nmesmo quando surpreendem seus criadores, descobrindo padrões informacionais\ninusitados e desenvolvendo, por tabela, novas formas de coletar informação ou\nproduzir combinações novas de dados\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn26\" name=\"_ftnref26\" style=\"mso-footnote-id: ftn26;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[26]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E; até\nmesmo quando estas novas formas de coletar e relacionar informação são, além de\ndesconhecidas, incompreensíveis para os humanos\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn27\" name=\"_ftnref27\" style=\"mso-footnote-id: ftn27;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[27]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E, “porque\nsão produzidas por processos cognitivos absolutamente distintos dos nossos”\n(BRIDLE, 2018, p. 137)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn28\" name=\"_ftnref28\" style=\"mso-footnote-id: ftn28;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[28]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E;\nas máquinas estão sempre, de um modo ou de outro, seguindo sua programação, e\num programa construído de forma idêntica a outro seguirá programação idêntica.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EJá os humanos não são\n“repetições interminavelmente reproduzíveis do mesmo modelo, todas dotadas da\nmesma natureza e essência, tão previsíveis quanto a natureza e a essência de\nqualquer outra coisa” (ARENDT, 2009, p. 16), portanto, capazes de ação.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAgir, no\nsentido mais geral do termo, significa tomar iniciativa, iniciar […], imprimir\nmovimento a alguma coisa […]. Por constituírem um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Einitium\u003C\/i\u003E, por serem recém-chegados e iniciadores em virtude do fato\nde terem nascido, os homens tomam iniciativas, são impelidos a agir.\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E[…] É da natureza\ndo início que se comece algo novo, algo que não pode ser previsto a partir de\ncoisa alguma que tenha ocorrido antes. Este cunho de surpreendente\nimprevisibilidade é inerente a todo início e a toda origem. […] O novo sempre\nacontece à revelia da esmagadora força das leis estatísticas e de sua\nprobabilidade que, para fins práticos e cotidianos, equivale à certeza; assim,\no novo sempre surge sob o disfarce do milagre. O fato de que o homem é capaz de\nagir significa que se pode esperar dele o inesperado, que ele é capaz de\nrealizar o infinitamente improvável. (ARENDT, 2009, pp. 190-191)\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EPara além da vida\nreal das estradas, ruas e calçadas que a Máquina Moral comprime (como, aliás,\nqualquer variação do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem\u003C\/i\u003E\ncorre o risco de fazer), em suas formulações é a própria iniciativa humana que\né suprimida, para que pudessem restar ali os padrões de dados e de performance\nque o software é capaz de analisar. Mas, se a ação é sempre fruto de\niniciativa, e esta, por sua vez, sempre faz surgir algo novo, então os\nproblemas morais são sempre necessariamente um questionamento aberto, para os\nquais novas respostas sempre podem ser criadas – até porque, convém\nacrescentar, as situações que ensejam estas mesmas questões também nunca são as\nmesmas.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA Máquina Moral,\nclaro, desconsidera a possibilidade de iniciativa. Omitindo a imprevisibilidade\ninerente à ação humana, a máquina nos ensina que questões éticas podem ser\nresolvidas pela escolha entre alternativas pontuais, não muito distintas\ndaquelas que fazemos ao escolher entre uma ou outra marca de um certo produto.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Ch1 align=\"center\" style=\"line-height: normal; margin-bottom: 11.35pt; margin-left: 0cm; margin-right: 0cm; margin-top: 11.35pt; mso-list: l0 level1 lfo1; mso-pagination: widow-orphan; text-align: center; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ETrilhos Atomizantes\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/h1\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA Máquina Moral não\nprecisa, porém, contentar-se em apagar a iniciativa e a criação humana ao\ntratar de vida e morte. Formulando os problemas morais sob o disfarce de casos específicos,\nobscurece-se o caráter social (e, acrescentamos, político) de seu objeto e das\ndecisões que supostamente serão programadas a partir da pesquisa. Assim, como\nnos diz Abby Everett Jaques,\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA Máquina Moral e\nseus primos fãs de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolleys\u003C\/i\u003E erram\nporque obscurecem a escolha real. Eles fazem da transação individual um\nsubstituto para a regra, mas olhar para uma única transação não é adequado para\nperceber as propriedades relevantes do cenário, assim como olhar para uma\nárvore não é adequado para caracterizar uma floresta. (\u003Cspan style=\"color: black;\"\u003EJAQUES,\n2019, p. 6)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn29\" name=\"_ftnref29\" style=\"mso-footnote-id: ftn29;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[29]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAinda mais notável é\na constatação da qual Jacques parte para chegar a esta crítica, enunciada “em\num slogan”: “o problema é que um algoritmo não é uma pessoa, é uma política”\n(JAQUES, 2019, p. 5)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn30\" name=\"_ftnref30\" style=\"mso-footnote-id: ftn30;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[30]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\nSomos forçados a acrescentar: uma política pública, já que se trata de uma\nquestão de transporte público. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDiga-se, em defesa\ndos idealizadores da Máquina Moral, que eles próprios explicitam o caráter\npolítico de seu assunto, chegando a afirmar que “os desafios da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Emachine ethics \u003C\/i\u003E[“ética das máquinas”, em\ntradução livre]” representam uma “oportunidade única de decidir, como uma\ncomunidade, o que cremos ser certo ou errado” (AWAD \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eet alii\u003C\/i\u003E, 2018, p. 63)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn31\" name=\"_ftnref31\" style=\"mso-footnote-id: ftn31;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[31]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\nIsto é perfeitamente coerente, portanto, com seu objetivo de provocar um debate\nglobal – objetivo em larga medida alcançado, ao menos sob um certo ponto de\nvista, como atestam a popularidade do experimento e a repercussão do artigo. Ao\nmesmo tempo, a própria natureza da Máquina Moral trai este objetivo, na medida\nem que habitua seus usuários, não à deliberação, mas a tratar tais problemas\ncomo questões pontuais e individuais, delegando aos especialistas a tarefa de\nextrair, de um amontoado atomizado de opiniões, parâmetros de conduta.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMas a monstruosidade\nda Máquina Moral talvez em nenhum aspecto transpareça mais do que na alteração\nque impõe ao \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem\u003C\/i\u003E\nclássico. Enquanto este assenta-se numa tácita equiparação do valor de vidas\nhumanas, não nos informando, sobre as vítimas do bonde, nada além de sua\nhumanidade, obrigando-nos a enfatizar apenas quantas vidas serão perdidas, e\nnão quais, o experimento da máquina moral faz precisamente o contrário e\nequipara a quantidade de vítimas, obrigando-nos a decidir quem poupar com base\nem certas características muito específicas, num convite pouco discreto à livre\nexpressão de preconceitos:\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 14.15pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 14.15pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Eao identificar as\nescolhas em termos da saúde ou da insalubridade das pessoas, do desabrigo, da\nprofissão e assim por diante, tornando estas características proeminentes no\ncontexto da escolha e negando outras matérias para o raciocínio prático, a\nMáquina Moral sugere e, mesmo, advoga pela relevância moral destas\ncaracterísticas. Quando a Máquina pergunta a seus usuários se deve desviar e\nmatar a mulher gorda ou seguir reto e matar o homem saudável, ela os convida a\nexpressar seus preconceitos. Assim, o cenário subdescrito, no qual a escolha é\nforçada e os poucos recursos, irrelevantes, inevitavelmente leva a maus\nresultados.\u003Cspan style=\"color: black;\"\u003E (JAQUES, 2019, p. 5)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn32\" name=\"_ftnref32\" style=\"mso-footnote-id: ftn32;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[32]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EConsequentemente, a\nanálise dos dados oriundos do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EMoral\nMachine Experiment\u003C\/i\u003E, que compõe a maior parte do artigo de mesmo nome, no\nlugar de constituir uma base para a deliberação articulada sobre valores\néticos, termina por oferecer-nos uma organização geográfica dos preconceitos\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftn33\" name=\"_ftnref33\" style=\"mso-footnote-id: ftn33;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[33]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\nE, se nos perguntávamos, no começo, sobre qual tipo de valores a Máquina Moral\najudava a propagar e a quais práticas ela induzia, eis uma parte da resposta:\nao preconceito.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAinda mais grave,\nporém, é o resultado da combinação deste preconceito com o obscurecimento da\niniciativa, igualmente embutido no experimento. Se é a iniciativa que torna a\nética um questionamento aberto, sem ela as possibilidades fecham-se, e tudo o\nque o usuário pode fazer é escolher a quem matar. Eis, portanto, aquilo que a\nMáquina Moral mais e melhor nos habitua a fazer: a escolher qual preconceito\ndeve tornar alguém mais matável e, consequentemente, a naturalizar uma espécie\nde hierarquia das vidas, separando as mais valiosas (mais autenticamente\nhumanas) das demais.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EÉ certo que há\nimportantes contribuições no uso de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious\ngames\u003C\/i\u003E para a educação. No entanto, como toda ferramenta, ela não só possui\nseus limites, como também suas intenções – muito claras, acreditamos, no\nexemplo da Máquina Moral – e justamente por isso não devem ser utilizadas de\nforma irrefletida. Nenhuma ferramenta é neutra, ainda mais aquelas que, como os\n\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious games\u003C\/i\u003E, visam “ensinar” algo\naos indivíduos. O conteúdo desse ensino sempre estará de acordo com as\nideologias, concepções e visões de mundo de seus criadores, e seus usos, seja\nem sala de aula, seja \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eviralizando\u003C\/i\u003E\npelas redes sociais, por exemplo, precisam ser pensados com muito cuidado.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 36.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDessa forma, se a\nvirtude ética é mesmo o fruto de um hábito, como dizia Aristóteles, então\nacreditamos ter demonstrado que, apesar de não ser reconhecida como tal por\nseus criadores, a Máquina Moral é sim uma educadora ética. Ao deturpar tanto o\nconceito de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious game\u003C\/i\u003E quanto o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem\u003C\/i\u003E, ela nos habitua a tomar\ndecisões éticas a partir de um dualismo auto-imposto, que ignora a própria\nrealidade. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Cbr clear=\"all\" style=\"mso-special-character: line-break; page-break-before: always;\" \/\u003E\n\u003C\/span\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"margin-right: 7.1pt; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"margin-right: 7.1pt; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EReferências\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EARENDT, Hannah. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EA condição humana\u003C\/b\u003E. Rio de Janeiro:\nForense Universitária, 2009.\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EARISTÓTELES. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EÉtica a Nicômaco [livro eletrônico]\u003C\/b\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E, \u003C\/i\u003Etrad., notas e textos adicionais de Edson Bini. São Paulo:\nEdipro, 2020.\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAWAD, Edmond; DSOUZA, Sohan; KIM, Richard;\nSCHULZ, Jonathan; HENRICH, Joseph; SHARIFF, Azim; BONNEFON, Jean-François e\nRAHWAN, Iyad (2018). “The Moral Machine experiment”, em\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E:\u003C\/i\u003E \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ENature\u003C\/b\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E,\u003C\/i\u003E vol. 563, Nov. 2018. \u003C\/span\u003E\u003Ca href=\"https:\/\/doi.org\/10.1038\/s41586-018-0637-6\"\u003E\u003Cspan style=\"color: navy; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ehttps:\/\/doi.org\/10.1038\/s41586-018-0637-6\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003EAcesso em 20 de junho de 2023.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 10.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EBRIDLE, J. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ENew\nDark Age: technology and the end of the future\u003C\/b\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E. \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ELondon: Verso, 2018.\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-bottom: 6.0pt;\"\u003E\u003Ca name=\"_heading=h.3znysh7\"\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECAILLOIS, Roger. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EOs jogos e os\nhomens: as máscaras e as vertigens.\u003C\/b\u003E Trad. Tânia Ramos Fortuna. Petrópolis:\nEditora Vozes, 2017.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECASTORIADIS, Cornelius. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EFeito e a ser feito: as encruzilhadas do\nlabirinto V\u003C\/b\u003E, trad. Lilian do Valle. Rio de Janeiro: Editora DP\u0026amp;A, 1999.\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECHESTERMAN, Simon. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E“Artificial Intelligence and the problem of\nautonomy”. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEm\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E: \u003C\/i\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ENotre Dame Journal on Emerging Technologies\u003C\/b\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E, \u003C\/i\u003EI (2020), pp. 210-250. \u003C\/span\u003E\u003Ca href=\"https:\/\/dx.doi.org\/10.2139\/ssrn.3450540#_blank\"\u003E\u003Cspan style=\"color: navy; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ehttp:\/\/dx.doi.org\/10.2139\/ssrn.3450540 \u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EAcesso em 15 de junho de 2023.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-top: 10.0pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECOELHO, Heitor (2018). “The robot take-over:\nReflections on the meaning of automated education”.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEm \u003Ci style=\"mso-bidi-font-style: normal;\"\u003E: \u003C\/i\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EEducation\nPolicy Analysis Archives\u003C\/b\u003E, 26 (115), 2018. \u003C\/span\u003E\u003Ca href=\"http:\/\/dx.doi.org\/10.14507\/epaa.26.3863\"\u003E\u003Cspan style=\"color: navy; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ehttp:\/\/dx.doi.org\/10.14507\/epaa.26.3863\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003EAcesso em 02 de junho de 2023.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-top: 10.0pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003EDOCTOROW, Cory.\n“The AI hype bubble is the new crypto hype bubble\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E”. \u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003EEm: \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EMedium, \u003C\/b\u003E9 de março de 2023. Disponível\nem:\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E \u003C\/b\u003E\u003C\/span\u003E\u003Ca href=\"https:\/\/doctorow.medium.com\/the-ai-hype-bubble-is-the-new-crypto-hype-bubble-74e53028631e\"\u003E\u003Cspan style=\"background: white; color: #1155cc; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003Ehttps:\/\/doctorow.medium.com\/the-ai-hype-bubble-is-the-new-crypto-hype-bubble-74e53028631e\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003E. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003EAcesso em\n28 de julho de 2023. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 10.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEDMONDS, David. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EWould\nyou kill the fat man: the trolley problem and what your answer tells us about\nright and wrong\u003C\/b\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E. \u003C\/i\u003EPrinceton:\nPrinceton University Press, 2014.\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 10.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EFOOT, Philippa. “The problem of abortion and the\ndoctrine of the double effect”. In\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E: \u003C\/i\u003EFOOT,\nPhilippa.\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E \u003C\/i\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EVirtues and Vices and other essays in moral philosophy\u003C\/b\u003E. Oxford:\nOxford University Press, pp. 19-32, 2002.\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EGOODALL, Noah. “Away from trolley problems and towards\nrisk management”. In\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E: \u003C\/i\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EApplied Artificial Intelligence\u003C\/b\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E, vol. 30, n. 8\u003C\/i\u003E, Set. 2016.\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan lang=\"EN-US\" style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003EGROH, Fabian. “Gamification: State\nof the Art Definition and Utilization”.\u0026nbsp;In: \u003C\/span\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EProceedings of the\n4th Seminar on Research Trends in Media Informatics\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003E, Ulm,\n2012. pp. 39-46. \u003C\/span\u003E\u003Cspan style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003EDisponível\nem: \u0026lt;http:\/\/\u0026nbsp;\u003C\/span\u003E\u003Ca href=\"http:\/\/vts.uni-ulm.de\/docs\/2012\/7866\/vts_7866_11380.pdf#_blank\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"background: white; color: #428bca; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003Ehttp:\/\/vts.uni-ulm.de\/docs\/2012\/7866\/vts_7866_11380.pdf\u003C\/span\u003E\u003C\/b\u003E\u003C\/a\u003E\u003Cspan style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003E\u0026gt;. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"background: white; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-highlight: white;\"\u003EAcesso em\n05 de junho de 2023.\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 10.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EJAQUES, Abby Everett. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EWhy the moral machine is a monster\u003C\/b\u003E. University of Miami Law School:\nWe Robot Conference, April 2019. \u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDisponível\nem: \u003C\/span\u003E\u003Ca href=\"https:\/\/robots.law.miami.edu\/2019\/wp-content\/uploads\/2019\/03\/MoralMachineMonster.pdf\"\u003E\u003Cspan style=\"color: navy; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ehttps:\/\/robots.law.miami.edu\/2019\/wp-content\/uploads\/2019\/03\/MoralMachineMonster.pdf\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E . Acesso em: 15 de abril de 2023.\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 10.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EJORDAN, Michael I. “Artificial\nIntelligence – The revolution hasn’t happened yet”. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EMedium\u003C\/b\u003E, 19 de abril de 2018. Disponível em: \u0026lt;\u003C\/span\u003E\u003Ca href=\"https:\/\/medium.com\/@mijordan3\/artificial-intelligence-the-revolutionhasnt-happened-yet-5e1d5812e1e7\"\u003E\u003Cspan style=\"color: navy; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ehttps:\/\/medium.com\/@mijordan3\/artificial-intelligence-the-revolutionhasnt-happened-yet-5e1d5812e1e7\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026gt;. Acesso em: 13 de maio de 2023.\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 10.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EJULIA, Luc; KHAYAT, Ondine. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EL’intelligence artificielle n’existe pas\u003C\/b\u003E.\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EParis:\nÉditions First, 2019.\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 10.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMOROZOV, Evgeny. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ETo\nsave everything, click here: the folly of technological solutionism\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENew York: PublicAffairs, 2013.\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 10.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EPLATÃO. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EOs pensadores III: Platão: Diálogos: O Banquete – Fédon – Sofista –\nPolítico\u003C\/b\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E, \u003C\/i\u003Etrad. Jorge Paleikat e\nJoão Cruz Costa. São Paulo: Abril Cultural, 1972.\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; margin-bottom: 7.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 10.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EVALLE, Lílian do. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EOs enigmas da educação: a paideia\ndemocrática entre Platão e Castoriadis\u003C\/b\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E.\u003C\/i\u003E\nBelo Horizonte: Autêntica, 2002\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-right: 7.1pt; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cdiv style=\"mso-element: footnote-list;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref1\" name=\"_ftn1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[1]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E \u003Cspan style=\"color: black;\"\u003EEsta e as demais traduções de trechos de obras em língua\nestrangeira são nossas. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003ENo\noriginal: \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Liberation Serif\u0026quot;; mso-fareast-font-family: \u0026quot;Liberation Serif\u0026quot;;\"\u003E“a global conversation to express our preferences to\nthe companies that will design moral algorithms, and to the policymakers that\nwill regulate them”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn2\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref2\" name=\"_ftn2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[2]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E No original:\n“aversion to theories and absolute belief in the superiority of big data [...]\nform one foundation of solutionism”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn3\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref3\" name=\"_ftn3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[3]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E Embora não possamos tratar aqui\ndos muitos problemas dos usos desta expressão associada ao tipo de tecnologia\nem questão, é preciso marcar posição contrária a ele. A crítica de Luc Julia e\nKhayat Ondine resume bem as boas razões para isto (ainda que esteja, é claro,\nlonge de esgotar a questão): “Uma ‘inteligência artificial’ genérica que\nultrapassasse ou mesmo apenas imitasse todas as capacidades de um ser humano\nnão pode ser desenvolvida utilizando-se as técnicas matemáticas e estatísticas\nque temos utilizado nos últimos sessenta anos. Se não posso excluir que ela\nexistirá um dia, penso que ela necessitará de uma mudança de abordagem tal,\nfundada sem dúvidas em uma mistura de ciências bem diferentes, tais como a\nbiologia, a química ou, ainda, a física quântica, que não há praticamente\nchances de vê-la emergir antes de muitas centenas de anos. É por isto que\nsustento que se substitua o termo ‘inteligência artificial’ por ‘inteligência\naumentada’, e que se pare de empregar a palavra ‘artificial’, que cristaliza\ntodos os medos e que é enganosa e falaciosa” (2019, p. 121). Doctorow\nlembra-nos de outra sugest\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Eão\nde nomenclatura, mais bem humorada que a de Julia e Ondine: “Um tônico\npotencial contra esta falácia é seguir a sugestão de um parlamentar italiano e\nsubstituir ‘IA’ por ‘SALAMI’ (‘Abordagens Sistemáticas para Algoritmos de\nAprendizagem e Inferências de Máquina’[No original: Systematic Approaches to\nLearning Algorithms and Machine Inferences’])” (DOCTOROW, 2023). \u003Cspan style=\"color: black;\"\u003EPara outras considerações sobre \u003C\/span\u003Ea\u003Cspan style=\"color: black;\"\u003E inadequação desta nomenclatura, cf. igualmente Jordan,\n2018; Coelho, 2018, em especial pp. 8-12.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn4\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref4\" name=\"_ftn4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[4]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US;\"\u003E\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENo original: “a multilingual online ‘serious game’ for collecting\nlarge-scale data on how citizens would want autonomous vehicles to solve moral\ndilemmas in the context of unavoidable accidents”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn5\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref5\" name=\"_ftn5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[5]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E No original: “We are\nentering an age in which machines are tasked not only to promote well-being and\nminimize harm, but also to distribute the well-being they create, and the harm\nthey cannot eliminate. Distribution of well-being and harm inevitably creates\ntradeoffs, whose resolution falls in the moral domain”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn6\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref6\" name=\"_ftn6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[6]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E O termo “autônomo”, usado para\ndesignar máquinas, tal como aqui, tem carregado um sentido efetivamente\ndistinto, tanto daqueles do cotidiano, quanto daqueles da tradição filosófica.\nRetornaremos a isto.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn7\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref7\" name=\"_ftn7\" style=\"mso-footnote-id: ftn7;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[7]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E Redução que é provável, segundo\na maioria dos prognósticos especializados.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn8\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref8\" name=\"_ftn8\" style=\"mso-footnote-id: ftn8;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[8]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E No original: “Think\nof an autonomous vehicle that is about to crash, and cannot find a trajectory\nthat would save everyone. Should it swerve onto one jaywalking teenager to\nspare its three elderly passengers?”\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn9\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref9\" name=\"_ftn9\" style=\"mso-footnote-id: ftn9;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[9]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E Embora apresentemos esta\npossibilidade de tradução, seguiremos usando o original \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem \u003C\/i\u003Epara nos referirmos ao experimento de Foot, tendo\nem vista sua disseminação.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn10\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref10\" name=\"_ftn10\" style=\"mso-footnote-id: ftn10;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[10]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E Que a máquina moral,\ndiferentemente do problema de Foot, obrigue-nos na maioria das vezes a escolher\nquais, e não quantas, vidas salvamos, é fato extremamente relevante, ao qual\nretornaremos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn11\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref11\" name=\"_ftn11\" style=\"mso-footnote-id: ftn11;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[11]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E No original: “There\nhave now been so many articles linked to the topic that a jokey neologism for\nit has stuck: “trolleyology.””\u003Cspan style=\"color: black;\"\u003E \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENa ingrata tarefa de verter o\nneologismo para o português, optamos por manter sua primeira parte no idioma\noriginal para mais facilmente remeter ao experimento mental, evitando confusões\ncom quaisquer problemas relativos à engenharia de \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Etráfego\u003Cspan style=\"color: black;\"\u003E de bondes e\nquestões semelhantes. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAssim, usaremos \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E“trolleyologia” como\nversão em português deste termo.\u003Cspan style=\"color: black;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn12\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref12\" name=\"_ftn12\" style=\"mso-footnote-id: ftn12;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[12]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E No\noriginal: \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E“A \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 7.5pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMAN IS STANDING BY THE SIDE OF A TRACK\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E when he sees a\nrunaway train hurtling toward him: clearly the brakes have failed. Ahead are\nfive people, tied to the track. If the man does nothing, the five will be run\nover and killed. Luckily he is next to a signal switch: turning this switch\nwill send the out-of-control train down a side track, a spur, just ahead of\nhim. Alas, there’s a snag: on the spur he spots one person tied to the track:\nchanging direction will inevitably result in this person being killed. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EWhat should he do?” \u003Cspan style=\"color: black;\"\u003ETal\ncomo se tornou usual, não recorremos aqui à formulação original da própria\nFoot, já que, no texto original da autora, o problema é formulado de maneira\nentrelaçada a de outros dilemas morais hipotéticos que nada acrescentariam à\npresente discussão (cf. Foot, 2002, pp. 22-23). Importa, entretanto, dizer que,\npor vezes, Foot dirige certa ironia a tais experimentos mentais, insinuando que\nos próprios filósofos criam as dificuldades presentes neles (id., ibid., p. 21)\ne enfatizando que “na vida real as certezas postuladas pelos filósofos\ndificilmente existem” (id., ibid., p. 31) – observação à qual já retornaremos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn13\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref13\" name=\"_ftn13\" style=\"mso-footnote-id: ftn13;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[13]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E Cf., por exemplo, a página \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ETrolley Problem \u003C\/i\u003E(\u003C\/span\u003E\u003Ca href=\"https:\/\/trolleyproblem.net\/memes.html\"\u003E\u003Cspan style=\"color: navy; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ehttps:\/\/trolleyproblem.net\/memes.html\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E), ou os repositórios nas páginas\nde Facebook (\u003C\/span\u003E\u003Ca href=\"https:\/\/www.facebook.com\/TrolleyProblemMemes\/\"\u003E\u003Cspan style=\"color: navy; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ehttps:\/\/www.facebook.com\/TrolleyProblemMemes\/\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E) e Imgur (\u003C\/span\u003E\u003Ca href=\"https:\/\/imgur.com\/gallery\/QXF8B\"\u003E\u003Cspan style=\"color: navy; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ehttps:\/\/imgur.com\/gallery\/QXF8B\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E). Para uma linha do tempo da\ndifusão do meme, cf. o verbete “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ETrolley\nproblem”\u003C\/i\u003E no index \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EKnow Your Meme\u003C\/i\u003E\n(\u003C\/span\u003E\u003Ca href=\"https:\/\/knowyourmeme.com\/memes\/the-trolley-problem\"\u003E\u003Cspan style=\"color: navy; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ehttps:\/\/knowyourmeme.com\/memes\/the-trolley-problem\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn14\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref14\" name=\"_ftn14\" style=\"mso-footnote-id: ftn14;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[14]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US;\"\u003E\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENo original: \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US;\"\u003E“\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EIn the main interface\nof the Moral Machine, users are shown unavoidable accident scenarios with two\npossible outcomes, depending on whether the autonomous vehicle swerves or stays\non course. They then click on the outcome that they find preferable. Accident\nscenarios are generated by the Moral Machine following an exploration strategy\nthat focuses on nine factors: sparing humans (versus pets), staying on course\n(versus swerving), sparing passengers (versus pedestrians), sparing more lives\n(versus fewer lives), sparing men (versus women), sparing the young (versus the\nelderly), sparing pedestrians who cross legally (versus jaywalking), sparing\nthe fit (versus the less fit), and sparing those with higher social status\n(versus lower social status).”\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn15\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref15\" name=\"_ftn15\" style=\"mso-footnote-id: ftn15;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[15]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E O termo, assim como sua\ndefinição, são normalmente creditados a Clark C. Abt. Cf. ABT, C. \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ESerious Games\u003C\/i\u003E. New York: The Viking\nPress, 1970.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn16\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref16\" name=\"_ftn16\" style=\"mso-footnote-id: ftn16;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[16]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E A \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Egamificação\u003C\/i\u003E diferencia-se dos \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eserious\ngames\u003C\/i\u003E especialmente por não ser um jogo propriamente dito, mas por\nincorporar aspectos próprios do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Egame-design\u003C\/i\u003E\n(mecânicas, dinâmicas, interfaces etc.) em contextos diferentes daqueles dos \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ejogos digitais\u003C\/i\u003E. Cf. GROH, 2012.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn17\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref17\" name=\"_ftn17\" style=\"mso-footnote-id: ftn17;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[17]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E É digno de nota que a publicação\ndo artigo de Goodall (setembro de 2016) anteceda o emprego da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EMoral Machine, \u003C\/i\u003Eque foi ao ar pela\nprimeira vez em fevereiro de 2017.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn18\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref18\" name=\"_ftn18\" style=\"mso-footnote-id: ftn18;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[18]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E No\noriginal: \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E“The trolley problem almost always involves two choices. This strikes\nmany as unrealistic, and that any real pre-crash situation would have a range\nof alternatives. [\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E…\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E] In most driving, there may be an obviously\nsafer third alternative, or there may be a third alternative that balances the\ndanger among the affected parties.\u003Cbr \/\u003E\nTrolley problems also assume known outcomes, which critics are quick to dismiss\nas unrealistic - experts can confidently predict the outcomes of only the most\ncatastrophic crashes, yet almost everything else in road safety is\nprobabilistic. [\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E…\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E] This is in sharp contrast with the trolley\nproblem, where the result of pulling or not pulling the switch is always\ncompletely certain.” \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EImporta dizer que \u003Cspan style=\"color: black;\"\u003EGoodall\nequivoca-se, aqui: no \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etrolley problem\u003C\/i\u003E\no resultado é completamente certo, e não apenas “quase completamente”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn19\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref19\" name=\"_ftn19\" style=\"mso-footnote-id: ftn19;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[19]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E No\noriginal: \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E“An automated vehicle in a tunnel trying to dodge a child may opt to\nswerve as much as possible without striking the wall, with the hope that the\nchild moves out of the way just enough to survive, if not entirely avoid, the\ncrash. This kind of probabilistic, risk balancing action is impossible in the\ntrolley problem, where one must choose between two extreme actions, both of\nwhich always involve certain death.” \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EOs autores do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EMoral Machine Experiment, \u003C\/i\u003Eé preciso\ndizer, estão cientes disto: “Mesmo com uma amostra tão grande quanto a nossa,\nnão poderíamos fazer jus a toda a complexidade dos dilemas dos veículos\nautônomos. Por exemplo, não introduzimos incerteza sobre os destinos dos\npersonagens, nem introduzimos qualquer incerteza quanto à classificação dos\nmesmos. Em nossos cenários, personagens eram reconhecidos como adultos,\ncrianças e assim por diante com 100% de certeza, e resultados de vida ou morte\neram previstos com 100% de certeza. Estas pressuposições são tecnologicamente\nirrealistas, mas também foram necessárias para manter o projeto viável” (AWAD \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eet alii\u003C\/i\u003E, 2018, p. 63). Mas mesmo nesta\nafirmação pode-se ver que o reducionismo em questão tem raízes fundas, dando a\nentender que uma amostragem ainda maior talvez pudesse dar conta de uma tal\ncomplexidade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn20\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref20\" name=\"_ftn20\" style=\"mso-footnote-id: ftn20;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[20]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E No original: “easy\nto for critics to dismiss as unrealistic, and therefore unimportant and\ndistracting” e “useful for framing a discussion of ethics, identifying and\nclassifying public response to these situations, and stress testing different\nethical theories for automated vehicles”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn21\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref21\" name=\"_ftn21\" style=\"mso-footnote-id: ftn21;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[21]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E “Platão fôra buscar na esfera da\nfabricação a palavra-chave de sua filosofia, a ‘ideia’; e deve ter sido o\nprimeiro a perceber que a divisão entre saber e executar, tão alheia à esfera\nda ação – cuja validade e sentido se perdem no instante em que pensamento e\nação se separam –, constitui, de fato, a experiência cotidiana na fabricação:\nprimeiro, perceber a imagem e a forma (\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eeidos\u003C\/i\u003E)\ndo produto que se vai fabricar; em seguida, organizar os meios e dar início à\nexecução” (ARENDT, 2009, p. 237).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn22\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref22\" name=\"_ftn22\" style=\"mso-footnote-id: ftn22;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[22]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US;\"\u003E\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENo original: “to make progress towards universal machine ethics”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn23\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref23\" name=\"_ftn23\" style=\"mso-footnote-id: ftn23;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[23]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E “A verdadeira ciência real não\npossui, com efeito, obrigações práticas: dirige, ao contrário, aquelas que\nexistem para realizar essas obrigações, pois sabe que ocasiões são favoráveis\nou não para iniciar ou levar adiante os grandes empreendimentos e as demais\napenas executarão suas ordens.” \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E(\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EPolítico\u003C\/i\u003E,\n305d)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn24\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref24\" name=\"_ftn24\" style=\"mso-footnote-id: ftn24;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[24]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US;\"\u003E\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENo original: “Though it is common for the “autonomy” of those systems to\nbe described with reference to their ability to take decisions on their own,\nthey do not have “desires” or “values” in any meaningful sense, nor are they\n“rational” in a way that Kant would have understood them to be.211 On the\ncontrary, what we typically mean when we describe an AI system as autonomous is\nnot that it takes decisions “by itself,” but that it takes decisions \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ewithout further input from a human\u003C\/i\u003E”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn25\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref25\" name=\"_ftn25\" style=\"mso-footnote-id: ftn25;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[25]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E Embora Castoriadis refira-se\nneste trecho aos animais e à aprendizagem dos animais, a descrição vale\nigualmente, se não ainda mais, para as máquinas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn26\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref26\" name=\"_ftn26\" style=\"mso-footnote-id: ftn26;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[26]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E Pensemos no assombroso \u003C\/span\u003E\u003Ca href=\"https:\/\/thispersondoesnotexist.com\/\"\u003E\u003Cspan style=\"color: navy; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003Ehttps:\/\/thispersondoesnotexist.com\/\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn27\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref27\" name=\"_ftn27\" style=\"mso-footnote-id: ftn27;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[27]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E Pensemos no \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EGoogle Translate\u003C\/i\u003E e suas traduções que estabelecem correlações entre\npalavras em incontáveis dimensões, “estendendo-se em mais direções do que a\nmente humana pode conceber” (BRIDLE, 2018, p. 139).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn28\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref28\" name=\"_ftn28\" style=\"mso-footnote-id: ftn28;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[28]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E No original:\n“because they are produced by cognitive processes utterly unlike our own”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn29\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref29\" name=\"_ftn29\" style=\"mso-footnote-id: ftn29;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[29]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US;\"\u003E\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENo original: “The Moral Machine and its trolley-loving cousins go wrong\nbecause they obscure the actual choice. They make the individual transaction a\nstand-in for the rule, but looking at a single transaction is not adequate to\nperceive the relevant properties of the scenario, just as looking at a single\ntree is not adequate to characterize a forest”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn30\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref30\" name=\"_ftn30\" style=\"mso-footnote-id: ftn30;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[30]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US;\"\u003E\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENo original: “the problem is that an algorithm isn’t a person, it’s a\npolicy”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn31\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref31\" name=\"_ftn31\" style=\"mso-footnote-id: ftn31;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[31]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US;\"\u003E\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENo original: “he challenges of machine ethics as a unique opportunity to\ndecide, as a community, what we believe to be right or wrong”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn32\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref32\" name=\"_ftn32\" style=\"mso-footnote-id: ftn32;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[32]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US;\"\u003E\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENo original: “in identifying choices in terms of peoples’ fitness or\nlack thereof, homelessness, profession, and so on, making those features\nsalient in the context of choice and denying other materials for practical\nreasoning, the Moral Machine suggests and even advocates for the moral\nrelevance of those features. When the Machine asks users whether to swerve and\nkill the large woman or go straight and kill the fit man, it invites users to\nexpress their biases. So the underdescribed scenario, in which choice is forced\nand the only resources are irrelevant, inevitably leads to bad results”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn33\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Template%20S%C3%ADsifo%20-%20Moral%20Machine%20-%20corrigido%20(1).docx#_ftnref33\" name=\"_ftn33\" style=\"mso-footnote-id: ftn33;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[33]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E Cuja validade, como se não\nbastasse, ela não pode efetivamente comprovar, já que o experimento, além de\nfazer as perguntas da forma que acabamos de ver, toma por base uma amostragem\nauto-selecionada, sem garantias de representar adequadamente a população de\ncada país ou região (cf. AWAD \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eet alii\u003C\/i\u003E,\n2018, p. 63).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/1419251858090992657\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/11\/revista-sisifo_9.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/1419251858090992657"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/1419251858090992657"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/11\/revista-sisifo_9.html","title":"Serious game ético: A “Máquina Moral” do MIT como educadora"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgMCWo_iyolLeIzRBoFSko16nb-42doEl_bdJ3fAMjI2uNNYuztELZyGK5RoWvtiCzTWa4B6sUMOJYQDd2XScUlYUWkPSNkF5n7aCOFHmwxURBJAD8xnqJaI5qhtggZLGpJR1MeahERKXekrffbMUz4_qbzro1JaFSU8n4bpF8aknNlcRa-KxG5IAvzqQI\/s72-c\/3.JPG","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-5740111883110278806"},"published":{"$t":"2023-11-09T21:23:00.005-03:00"},"updated":{"$t":"2023-11-09T21:28:01.723-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":" Vilém Flusser, designer de jogos? Um ensaio sobre a ludicidade, no âmbito da Comunicologia"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: right;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoHeader\" style=\"text-align: center;\"\u003E\u003Ca name=\"_Hlk150197441\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt;\"\u003ERevista\nSísifo. N° 16, Vol 1. Janeiro\/Junho 2023. ISSN 2359-3121. www.revistasisifo.com\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoHeader\" style=\"text-align: center;\"\u003E\u003Ca name=\"_Hlk150197441\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: 16pt;\"\u003EVilém Flusser, designer de jogos?\nUm ensaio sobre a ludicidade, no âmbito da Comunicologia\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: 16pt;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; font-weight: bold; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEjeR2MUaH3Eh8_0SDqIxTYhkiYx0LQs1V00FoKdMN_YLOrqvGFlBKPNWCBcMDsFgl3bX1x0tJAZiwE4gl34kchleOrcLJ3Z97FgxaU1ecMa0su0bj5PUfRzybaJeATBMoO_zWINtHUhLc_4VAO9xgfZaFvQ-JzYzi_dPazR2D8J6QAHlmbm5UoU6gPCXX0\/s502\/2.JPG\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"353\" data-original-width=\"502\" height=\"225\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEjeR2MUaH3Eh8_0SDqIxTYhkiYx0LQs1V00FoKdMN_YLOrqvGFlBKPNWCBcMDsFgl3bX1x0tJAZiwE4gl34kchleOrcLJ3Z97FgxaU1ecMa0su0bj5PUfRzybaJeATBMoO_zWINtHUhLc_4VAO9xgfZaFvQ-JzYzi_dPazR2D8J6QAHlmbm5UoU6gPCXX0\/s320\/2.JPG\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; font-weight: bold; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1NQU8kbx30IkfaMlDSH5FkggzkOmyvJVk\/view?usp=drive_link\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cb style=\"text-align: right;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"text-align: right;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ETadeu Rodrigues Iuama\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold; mso-fareast-font-family: Arial;\"\u003EDoutor em Comunicação\npela Universidade Paulista, com pós-doutorado em Ciências Sociais Aplicadas\npela Universidade de Sorocaba. Professor do Centro Universitário Belas Artes e\nda Universidade de Sorocaba.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftn1\" name=\"_ftnref1\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[1]\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EResumo:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E O presente ensaio tem por tema a relação dos conceitos de design e jogo\nno pensamento de Vilém Flusser, polímata e autodidata cuja obra perpassa a\nlinguagem, a filosofia, a culturologia e a tecnologia – para citar alguns\nexemplos. Projeta, com isso, defender o argumento de que é possível um conceito\nde design de jogos a partir dessas reflexões transversais na obra do ensaísta\ntcheco-brasileiro. Para tanto, uma revisão bibliográfica coloca Flusser em\ndiálogo com estudiosos contemporâneos da área do design de jogos – assim como\ndos \u003Ci\u003Egame studies\u003C\/i\u003E –, em busca de paralelos e ressonâncias. Como achados,\ndestaca-se a noção de que o design de jogos, pensado a partir de Flusser, é um\nconceito com aplicações mais abrangentes do que os objetos habitualmente\nchamados de jogos, alcançando fenômenos diversos da existência humana. Faz-se\nde única ontologia possível – como defendido pelo próprio Flusser – num mundo\ncuja reflexão levou a uma cosmovisão e, consequentemente, a uma filosofia que\nse constitui em sucessivos jogos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EPalavras-chave:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E Comunicação. Design de Jogos. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EVilém Flusser.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAbstract:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E The subject of this essay is the relationship\nbetween the concepts of design and play in the thinking of Vilém Flusser, a\npolymath and self-taught whose work permeates language, philosophy, culturology\nand technology – to name a few examples. Thus, it proposes to defend the\nargument that a concept of game design is possible based on these transversal\nreflections in the work of the Czech-Brazilian essayist. To this end, a\nbibliographical review puts Flusser in dialogue with contemporary scholars of\ngame design – as well as game studies –, in search of parallels and resonances.\nAs findings, we highlight the notion that game design, thought from Flusser, is\na concept with broader applications than the objects usually called games,\nreaching diverse phenomena of human existence. It is the only possible ontology\n– as defended by Flusser himself – in a world whose reflection led to a\ncosmovision and, consequently, to a philosophy that is constituted in\nsuccessive games.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EKeywords: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECommunication. Game design. Vilém Flusser.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EIntrodução\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO presente texto visa\nprovocar o leitor acerca da possibilidade de compreender Vilém Flusser\n(1920-1991), ensaísta que viveu por três décadas no Brasil, como um designer de\njogos. É evidente que a emergência do design de jogos, na condição de campo de\nestudo, é posterior à morte de Flusser. Mas o que se tensiona aqui é a noção de\nque o pensamento do autor atravessa o mesmo \u003Ci\u003EZeitgeist\u003C\/i\u003E que, menos de uma\ndécada depois de sua morte, faria com que os jogos passassem a ser estudados\ncom maior intensidade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENão que os jogos já\nnão fossem tema de estudo antes de Flusser. Pelo contrário: o autor sorveu de\nfontes tais como Johan Huizinga, Oswald de Andrade e Anatol Rappaport, para\nficar em apenas alguns exemplos – todos pensadores que se debruçaram sobre os\njogos. Mas a centralidade dada por Flusser aos jogos – tema de levantamento de\npesquisa mais ampla, desenvolvida em pós-doutorado\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftn2\" name=\"_ftnref2\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E\n(IUAMA; SILVA, 2022b; SILVA; IUAMA, 2023; IUAMA; SILVA, 2023) – faz com que sua\nreflexão sobre o papel dos jogos avance com relação aos seus referenciais.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EIntencionamos\nfornecer uma perspectiva mais ampla do design de jogos, que vai além da visão\nde jogo \u003Ci\u003Estricto sensu\u003C\/i\u003E empregada tanto pela indústria de jogos quanto\npela área do conhecimento científico que os estuda. Por conta disso,\njustifica-se como relevante as aplicações nos mais diversos contextos: se\nfenômenos do design e da publicidade, para ficar apenas em dois exemplos, podem\nser compreendidos como jogos, então podemos absorver reflexões do design de\njogos que se fazem pertinentes para ampliar nossos horizontes e possibilidades\ncom relação a esses.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EPara realizar tal\nproposta, a opção metodológica – pela própria natureza da investigação – é a\npesquisa bibliográfica (STUMPF, 2010). E, em consonância com as bases\nepistemológicas de Flusser, a expressão dos achados se dá de maneira ensaística\n(KÜNSCH, 2020): a busca é por uma interpretação, e não uma explicação, com uma\nnoção de autoria implicada no assunto estudado.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EComo ensaio, não\nbusca esgotar o tema, com respostas fechadas e definitivas. Pelo contrário: a\nintenção é gerar novas\/outras dúvidas, para que o espaço de possibilidades se\namplie. Ou, nos termos que o texto trará: jogar com (e não contra) o programa,\naumentando-lhe a competência.\u003Cb\u003E \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO ponto de partida\nescolhido é delinear o léxico flusseriano no que diz respeito tanto ao conceito\nde design quanto ao conceito de jogo. Com isso, o objetivo é estabelecer uma\nlinguagem comum para que a conversação se faça possível. Além disso, o contexto\nda comunicologia, meta teórica da obra do autor, se fará presente conforme\nnecessário. A intenção aqui, mais do que esgotar o tema, é convidar a novos\ndiálogos.\u003Cb\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center; text-indent: 35.4pt;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO design de Flusser\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO design é um\nfenômeno importante no pensamento de Flusser (2014, p. 273), uma vez que “pelo\nmenos \u003Ci\u003Ein nuce\u003C\/i\u003E¸ o trabalho se desvalorizou e o informar, o design, o\nprogramar, tanto faz que nome lhe damos, é a fonte de todos os valores”. Para\ndefinir esse design flusseriano, a sugestão é começar pelo trajeto etimológico,\nprestigiado pelo autor. Nesse contexto, aprendemos que “a palavra é de origem\nlatina e contém em si o termo \u003Ci\u003Esignum\u003C\/i\u003E, que significa o mesmo que a\npalavra alemã \u003Ci\u003EZeichen\u003C\/i\u003E (‘signo’, ‘desenho’). E tanto \u003Ci\u003Esignum\u003C\/i\u003E quanto\n\u003Ci\u003EZeichen\u003C\/i\u003E têm origem comum. Etimologicamente, a palavra design significa\nalgo assim como de-signar (\u003Ci\u003Eent-zeichnen\u003C\/i\u003E)” (FLUSSER, 2017a, p. 180). Mas,\npara além desse contexto etimológico, comparece um contexto semântico. Assim,\nno discurso atual, “a palavra design ocorre em um contexto de astúcias e\nfraudes. O designer é, portanto, um conspirador malicioso que se dedica a\nengendrar armadilhas” (FLUSSER, 2017a, p. 180). Mas, da arte de desenhar para o\nardil de trapacear, aparentemente existe um abismo. Por isso, cabe também a\ncontextualização histórica. Ainda de acordo com Flusser (FLUSSER, 2017a, p.\n182):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA\ncultura moderna, burguesa, fez uma separação brusca entre o mundo das artes e o\nmundo da técnica e das máquinas, de modo que a cultura se dividiu em dois ramos\nestranhos entre si: por um lado, o ramo científico, quantificável, “duro”, e\npor outro lado o ramo estético, qualificador, “brando”. Essa separação\ndesastrosa começou a se tornar insustentável no final do século XIX. A palavra\ndesign entrou nessa brecha como uma espécie de ponte entre esses dois mundos. E\nisso foi possível porque essa palavra exprime a conexão interna entre técnica e\narte. E por isso design significa aproximadamente aquele lugar em que arte e\ntécnica (e, consequentemente, pensamentos, valorativo e científico) caminham\njuntos, com pesos equivalentes, tornando possível uma nova forma de cultura. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO design, como\nhabitante dessa brecha, é duplamente marginal. Artístico demais para ser\npuramente técnico. Técnico demais para ser puramente artístico. Mas na medida\nideal para criar encontros – comunicar. E cabe reforçar ainda que “o design que\nestá por trás de toda cultura consiste em, com astúcia, nos transformar de\nsimples mamíferos condicionados pela natureza em artistas livres” (FLUSSER,\n2017a, p. 183). Adiciona-se, assim, uma camada contestadora no designer: por\nmeio da cultura, construída a partir de seus projetos, enfrentamos os\ndeterminismos e imposições da natureza.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAinda de acordo com o\nensaísta, o olhar do designer é ambivalente – uma característica compartilhada\ncom os profetas da antiguidade. Por um lado, é um olhar técnico e prático. Por\noutro, é um olhar formal e teórico. O designer, por possuir simultaneamente os\ndois olhares, é capaz de transformar as formas eternas em técnicas relevantes.\nTransformar teoria em prática. Flusser (2017a, p. 209) aponta que essa\nconcepção de design como “imposição de uma forma sobre uma massa informe” seria\numa perspectiva ocidental. Contudo,\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEnquanto\nno Ocidente o design revela um homem que interfere no mundo, no Oriente ele é\nmuito mais o modo como os homens emergem do mundo para experimentá-lo. Se\nconsiderarmos a palavra estético em seu significado originário (isto é, no\nsentido de “experimentável”, de “vivenciável”), podemos afirmar que o design no\nOriente é puramente estético. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAinda é cedo para\nfalarmos explicitamente de jogo (embora, como perceberemos mais tarde, já\nestamos falando de jogos). Mas a relação Ocidente-Oriente\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftn3\" name=\"_ftnref3\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E\npode ser melhor abordada. Para sintetizarmos o raciocínio de Flusser (2021)\npertinente à nossa discussão, é possível afirmar que as línguas simultaneamente\nsão, propagam, criam e formam a realidade, já que esta não teria existência\nsenão pela linguagem. Muda a língua, muda a realidade. Destarte, Flusser agrupa\nas línguas existentes em três blocos: aglutinantes, flexionais e isolantes. Os\ndois últimos são particularmente pertinentes para nossa reflexão, uma vez que\nderam origem, respectivamente, às civilizações ocidental e oriental. Enquanto\n“o mundo das línguas flexionais é um mundo dinâmico, consistente de elementos\nplásticos, mas constantes, e obedecendo a regras reduzíveis à lógica. É uma\ncadeia de situações organizadas” (FLUSSER, 2021, p. 60), o mundo das línguas\nisolantes seria:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E[...]\nimpenetrável para nós, e o máximo que podemos dizer é o seguinte: consiste de\nuns poucos elementos duros e imutáveis, os quais, não tendo significado, não\nfazem tanto parte, como são condição daquele mundo. (Como, por exemplo, os\nátomos não são parte da matéria, mas condição das moléculas deles formadas.)\nEsses elementos formam conjuntos estéticos, sem regras formais (a não ser,\ntalvez, regras estéticas), que emanam uma aura de significado. Se o ideal da\nfrase flexional é a verdade, então o ideal do conjunto silábico é a beleza.\nNaturalmente, estaremos falsificando todo esse problema ao formulá-lo em\nportuguês, em língua flexional, portanto (FLUSSER, 2021, p. 62-63). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO design ocidental,\nnesse sentido, comparece como um conjunto de elementos (a massa informe)\norganizados de acordo com regras (as formas). Destarte, designer seria o\nindivíduo capaz de enxergar as regras e de trapacear, escolhendo a melhor\nconfiguração possível de elementos dentro das brechas que as regras permitem.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center; text-indent: 35.4pt;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO jogo de Flusser\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EPara começarmos a\ncompreender o papel que os jogos desempenham no pensamento de Flusser (FLUSSER,\n2014, p. 274-275), evoco que “no século XVIII, tudo parecia uma máquina; no\nXIX, um organismo. No século XX, tudo parece um jogo. Vemos o mundo como jogo,\ncomo jogo entre acaso e necessidade”. E é possível inferir que Flusser não se\nsurpreenderia com a afirmação de que também o século XXI poderia ser chamado de\nséculo lúdico – denominação proposta pelo designer de jogos Eric Zimmerman\n(2014). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA definição de jogo\nproposta por Flusser (FLUSSER, 2014, p. 257) é sucinta: “um sistema que se\ncompõe de elementos combinados entre si segundo regras”. Mas, apesar de\nsucinta, é abrangente. Para nos atermos aos exemplos empregados pelo próprio\nautor, xadrez, a língua alemã, o jogo de guerra e o futebol seriam exemplos de\njogos. Todos são sistemas compostos de elementos – sejam eles peças, palavras\nou os próprios jogadores – combinados de acordo com regras. Não por acaso, sua\ndefinição de jogo é análoga à sua definição de língua flexional:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO\nmundo das línguas flexionais consiste de elementos (palavras) agrupados em\nsituações (frases = pensamentos). Dentro da situação, o elemento conserva a sua\nidentidade e entra em relação com outros elementos. Há regras que governam as\nmodificações dos elementos em situações diferentes, e há regras que governam a\nestrutura das situações (FLUSSER, 2021, p. 59). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENão seria exagero\nafirmar que, observado a partir de uma realidade definida por uma língua\nflexional – como é o caso da presente reflexão, escrita em português – o mundo\npassa a ser percebido como um aglomerado de jogos. A ousadia do polemista\nFlusser se faz presente.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMas nem todos os\njogos são iguais. Em primeiro lugar, existem jogos abertos e jogos fechados.\n“Um jogo é fechado quando nenhum elemento ou regra novos podem ser introduzidos\nsem que, com isso, o caráter do jogo seja totalmente destruído. Um jogo é\naberto na medida em que possam ser introduzidos novos elementos e novas regras”\n(FLUSSER, 2014, p. 259-260). Num jogo fechado, o objetivo é esgotar as\ncombinações de elementos possibilitadas pelas regras. Num jogo aberto, por sua\nvez, a intenção é ampliar as possibilidades de combinações, seja pela inserção\nou pela retirada de elementos, seja pela modificação das regras.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAlém disso, os jogos flusserianos se\ndistinguem entre os jogos de soma zero e os jogos de soma positiva. Nos jogos\nde soma zero, para um jogador ganhar, outro deve perder. Já nos jogos de soma\npositiva, todos os jogadores podem ganhar. Por fim,\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EOs\njogos podem ser complexos estrutural ou funcionalmente. O xadrez é\nestruturalmente simplíssimo. Funcionalmente, é complexíssimo. Pode-se formular\na seguinte tese: a humanidade se desenvolve ou avança na medida em que seus\njogos se tornam mais simples estruturalmente e mais complexos funcionalmente\n(FLUSSER, 2014, p. 264). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENão por acaso, para\nFlusser (FLUSSER, 2007), compreender os jogos é compreender as dinâmicas\ncomunicológicas: interpretar como as informações são processadas, transmitidas\ne armazenadas. Em outras palavras (FLUSSER, 2014), interpretar como ocorrem\ndiálogos, discursos e a própria cultura. Isso porque a comunicação, enquanto\nfenômeno social e linguístico, é ela mesma um jogo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDiante dos mais\ndiversos jogos, Flusser (FLUSSER, 1998, p. 169) aponta para três estratégias:\n“jogar para ganhar, arriscando derrota. Ou jogar para não perder, para diminuir\no risco da derrota e a probabilidade da vitória. Ou jogar para mudar o jogo”.\nUma interpretação possível é que a terceira estratégia relaciona-se com mais\nafinidade aos jogos abertos. Em todas elas, comparece um pensamento lúdico, que\né um pensamento formal, uma vez que escrutina as estruturas (o conjunto de\nregras) que prescrevem um jogo, a fim de investigar as possiblidades de\nesgotar\/ampliar as combinações possíveis deste.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center; text-indent: 35.4pt;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDesign de jogos\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EEmbora Flusser tenha\ndiscutido tanto sobre design quanto sobre jogos, não fui capaz de encontrar uma\nrelação explícita de ambos os conceitos em sua obra. Contudo, implicitamente,\nas pistas existem: o autor aponta o design como sinônimo de programar (FLUSSER,\n2014) e, em outro contexto, um programa é definido como um “jogo de permutação\nentre elementos claros e distintos” (FLUSSER, 2018, p. 85). Programar seria\nentão jogar com símbolos (FLUSSER, 2017a). Se seguirmos essa trilha, é possível\ninferir que, no pensamento flusseriano, todo design é um design de jogos. Mas\ntal definição totalizante pouco explica. Tomemos outro caminho.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDentre as obras\nconsolidadas no campo do design de jogos, destaca-se \u003Ci\u003ERegras do jogo:\nfundamentos do design de jogos\u003C\/i\u003E, uma coautoria da designer de jogos Katie\nSalen com o já mencionado Eric Zimmerman. Para os autores, o design de jogos\npode ser definido como “o processo pelo qual um designer de jogos cria um jogo,\na ser encontrado por um jogador, a partir do qual surge a interação lúdica\nsignificativa” (SALEN; ZIMMERMAN, 2012a, p. 96).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAlgumas questões se\nabrem. A primeira delas é a respeito da definição de jogo utilizada pelos\nautores. Para Salen e Zimmerman (SALEN; ZIMMERMAN, 2012a, p. 95), “um jogo é um\nsistema no qual os jogadores se envolvem em um conflito artificial, definido\npor regras, que implica um resultado quantificável”. A ideia de um sistema\ndefinido por regras é explicitamente comum com a definição flusseriana. Por\nartificial, os autores apontam para a distinção da vida cotidiana, uma vez que\nos jogos são sempre limitados no espaço e no tempo (comumente, os limites dessa\ndistinção são chamados de círculo mágico\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftn4\" name=\"_ftnref4\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[4]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E).\nCabe lembrar que, para Flusser (2014), a comunicação e o design são também\nartifícios, ardis para escaparmos das limitações impostas pela natureza.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO ponto fulcral está\nna interação lúdica significativa (\u003Ci\u003Emeaningful play\u003C\/i\u003E), que “surge da\nrelação entre a ação do jogador e o desfecho do sistema; é o processo pelo qual\num jogador toma medidas no sistema projetado de um jogo e o sistema responde à\nação. O significado da ação em um jogo reside na relação entre ação e resultado”\n(SALEN; ZIMMERMAN, 2012a, p. 49-50).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EÉ importante\nressaltar que, para Salen e Zimmerman (SALEN; ZIMMERMAN, 2012a, p. 50), o\nsignificado “é menos sobre a construção semiótica do sentido (como o\nsignificado é criado) e mais sobre a experiência emocional e psicológica de\nhabitar um sistema bem projetado de jogo”. Uma relação com o pensamento de\nFlusser (FLUSSER, 2017a, p. 54) que se faz possível é que, no contexto de um\nambiente que desvalorizou o trabalho, substituindo-o pelo design,\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO\nnovo homem não é mais uma pessoa de ações concretas, mas sim um \u003Ci\u003Eperformer\u003C\/i\u003E\n(\u003Ci\u003ESpieler\u003C\/i\u003E): \u003Ci\u003EHomo ludens\u003C\/i\u003E, e não \u003Ci\u003EHomo faber\u003C\/i\u003E. Para ele, a vida\ndeixou de ser um drama e passou a ser um espetáculo. Não se trata mais de\nações, e sim de sensações. O novo homem não quer ter ou fazer, ele quer\nvivenciar. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAinda sobre a\ninteração lúdica significativa, cabe uma discussão sobre a \u003Ci\u003Einteração lúdica\u003C\/i\u003E\n– \u003Ci\u003Eplay\u003C\/i\u003E, no original – definida por Salen e Zimmerman (SALEN; ZIMMERMAN, 2012b,\np. 26) como “o movimento livre dentro de uma estrutura mais rígida”. Em outros\ntermos, interação lúdica (\u003Ci\u003Eplay\u003C\/i\u003E), são as possibilidades de combinações\npermitidas por um conjunto de regras.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EFaz-se pertinente uma\ndigressão a um conceito amplamente abordado por Flusser (2014; 2017a; 2018),\nque é o de aparelho. Em linhas gerais (FLUSSER, 2018), aparelho é tudo aquilo\nque é criado para uma atividade que não serve ao trabalho e simula um pensamento.\nNossos \u003Ci\u003Esmartphones\u003C\/i\u003E são aparelhos, mas nossa sociedade também o é. No\ncaso dos \u003Ci\u003Esmartphones\u003C\/i\u003E, um \u003Ci\u003Esoftware\u003C\/i\u003E comanda o conjunto de regras,\nenquanto na nossa sociedade, como aponta Flusser (FLUSSER, 2021), a língua\nexerce essa função de programa. Destarte,\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAparelho\né brinquedo e não instrumento no sentido tradicional. E o homem que o manipula\nnão é trabalhador: não mais \u003Ci\u003Ehomo\u003C\/i\u003E \u003Ci\u003Efaber\u003C\/i\u003E, mas \u003Ci\u003Ehomo\u003C\/i\u003E \u003Ci\u003Eludens\u003C\/i\u003E.\nE tal homem não brinca \u003Ci\u003Ecom\u003C\/i\u003E seu brinquedo, mas \u003Ci\u003Econtra\u003C\/i\u003E ele. Procura\nesgotar-lhe o programa (FLUSSER, 2018, p. 35). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAssim, concluindo a\ndigressão, aparelhos seriam jogos fechados – jogos nos quais o objetivo é\nesgotar as combinações possibilitadas pelo conjunto de regras (ou programa). Em\njogos abertos, o indivíduo brincaria \u003Ci\u003Ecom\u003C\/i\u003E, e não contra: ampliaria as\npossibilidades, no lugar de esgotá-las. É o que Salen e Zimmerman (SALEN;\nZIMMERMAN, 2012b, p. 27) nomeiam como interação lúdica transformadora, que\nocorre “quando o movimento livre da interação lúdica altera a estrutura mais\nrígida na qual toma forma. A interação lúdica não apenas ocupa e opõe-se aos\ninterstícios do sistema, mas realmente transforma o espaço interno”. A\nexperiência emocional e psicológica decorrente desse fenômeno seguramente pode\nser considerada significativa, uma forma radical de agência, um conceito\ndefinido pela estudiosa de jogos Janet Murray (MURRAY, 2003, p. 127) como “a\ncapacidade gratificante de realizar ações significativas e ver os resultados de\nnossas decisões e escolhas”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAproximações com\nFlusser são pertinentes. Sua obra caminhou para a sistematização de uma teoria\nda comunicação humana, ou comunicologia. Em sua esquematização pedagógica\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftn5\" name=\"_ftnref5\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E\npara um curso de sua teoria da comunicação, Flusser (FLUSSER, 2007, p. 272)\ndefine o seguinte programa: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E“Que\nteoria da comunicação seja metadiscurso de todas as comunicações humanas de\nmaneira que a estrutura de tais comunicações se torne evidente, a fim de poder\nmodificá-la”. “Comunicólogo” é quem dispõe de instrumentos para modificação das\ncomunicações humanas, e a teoria deve fornecê-los. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EComunicólogo, proponho, é quem realiza\ninterações lúdicas transformadoras. Joga \u003Ci\u003Ecom\u003C\/i\u003E a intersubjetividade\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftn6\" name=\"_ftnref6\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E, e\nnão contra ela, uma vez que procura ampliar-lhe o programa. Nesse sentido, a\ndinâmica comunicológica se opõe, compreensivamente (KÜNSCH, 2020), à dinâmica\naparelhística.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDestarte, lembrando que “criar uma interação\nlúdica significativa é o objetivo do design de jogos bem-sucedido” (SALEN;\nZIMMERMAN, 2012a, p. 50), um comunicólogo seria um designer – muito mais\npróximo do que Flusser aponta como uma perspectiva oriental do design – de\njogos (abertos): busca projetar modificações nas estruturas de um determinado\nsistema (comunicacional), a fim de ampliar sua competência. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center; text-indent: 35.4pt;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EAplicação\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EUma vez definido o arrazoado teórico que\npermite a afirmação de que, dentre outros temas, Vilém Flusser discutiu o\ndesign de jogos \u003Ci\u003Elato sensu\u003C\/i\u003E, a intenção é refletir sobre como um fenômeno\nlúdico poderia ser interpretado a partir desse repertório conceitual. Para\nisso, foram escolhidos os \u003Ci\u003Elarps\u003C\/i\u003E\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftn7\" name=\"_ftnref7\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 8.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-bidi-font-style: italic; mso-fareast-font-family: Arial;\"\u003E – termo a ser explicado em seguida –\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E, cuja escolha se dá tanto pela familiaridade com o tema (IUAMA, 2018;\n2021a) quanto pela emergência desses jogos recentemente na cultura pop\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftn8\" name=\"_ftnref8\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E.\nOs autores tradicionalmente associados com os estudos (do design) de jogos\ntrazidos no intertítulo anterior – Salen, Zimmerman e Murray – proporcionam as\ndefinições de larp, a partir de onde iremos prosseguir nossa crítica. Para\nSalen e Zimmerman (SALEN; ZIMMERMAN, 2012c, p. 94):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EComo\nnos RPGs de mesa, os jogadores de LARP assumem a personalidade de personagens\nfictícios, definidos por meio das estatísticas do jogo formal, bem como por\nmeio da história pregressa da narrativa e de uma personalidade inventada. Mas\nos LARPs não acontecem ao redor de uma mesa. Em vez disso, os LARPs ocorrem em\nespaços físicos reais, pois os jogadores caminham e interagem uns com os\noutros, representando dramaticamente as ações de seus personagens em tempo\nreal. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMurray (MURRAY, 2003,\np. 53) complementa, afirmando que esses “jogos de representação são teatrais\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftn9\" name=\"_ftnref9\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E de\num modo não convencional, mas emocionante. Os jogadores são, ao mesmo tempo,\natores e espectadores uns para os outros, e os eventos que eles encenam\nfrequentemente possuem o imediatismo das experiências pessoais”. Tanto para\nSalen e Zimmerman, quanto para Murray, os larps são uma forma de RPG. Por isso,\nfaz-se necessário definir os RPGs. Na mais\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftn10\" name=\"_ftnref10\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E\naprofundada e abrangente discussão sobre o tema, observa-se que:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ERole-playing\ngame é um termo usado por vários grupos sociais para se referir a várias formas\ne estilos de atividades e objetos lúdicos que giram em torno da criação\nestruturada por regras e da representação de personagens em um mundo ficcional.\nOs jogadores geralmente criam, representam e governam individualmente as ações\ndos personagens, definindo e perseguindo seus próprios objetivos, com escolhas\namplas sobre quais ações eles podem tentar. O mundo do jogo geralmente segue\nalgum tema do gênero ficção e é gerenciado por um árbitro humano ou computador.\nFrequentemente, existem regras para a progressão do personagem, tarefas e\nresolução de combate (ZAGAL; DETERDING, 2018, p. 46). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO que mais nos\ninteressa aqui é que, nos larps, um jogador coloca sua personalidade cotidiana\nem segundo plano, com a intenção de assumir uma personalidade ficcional. O que\nnos leva, novamente, a Flusser: para o autor, a vida do ser humano do futuro\n(nós?) seria um movimento pendular entre o concreto e o abstrato. Nesse\ncontexto, Flusser (FLUSSER, 2017b, p. 374) aponta que:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EA\nvida ativa desse ser do futuro será a criação por ética de mundos deliberados e\nsubstituíveis. E a vida contemplativa será a visão da dependência desses mundos\ntodos do inefável. Este homem do futuro será um ser que poderá habitar uma\nmultiplicidade de mundos de estruturas intercambiáveis, porque estará ancorado\nno chão fundante do inarticulado. A sua criação de mundos será um serviço ao\ninefável, e estes mundos serão obras a serem sacrificadas no altar do inefável\npela contemplação redutiva. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMe parece ser\nexatamente isso que fazemos ao participar de um larp. Criamos, por ética –\nassumindo ética como a relação dialógica com o outro (Eu-Tu), como preconiza\nBuber (2001) –, mundos deliberados e substituíveis. Habitamos múltiplos mundos\ndesses: ao menos um a cada larp diferente que participamos. Suas estruturas são\nintercambiáveis, justamente porque são flexíveis e negociáveis – para alguns\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftn11\" name=\"_ftnref11\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[11]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E,\naté demais. O inarticulado, que ancora tais estruturas, não é outro senão o\npróprio mundo interno de cada um dos participantes: mudam os participantes,\nmuda a estrutura do jogo, pelo simples fato de a biografia dos participantes\nser um elemento constituinte dos larps (IUAMA, 2018). E, ao contemplar as\nexperiências vividas em um larp, ao imaginar – “reduzir para o nível da\nnarração” (FLUSSER, 2017b, p. 97) –, um indivíduo pode transformar aquelas\nexperiências vividas na ficção em modelos para aplicar em outros contextos da\nsua vida (IUAMA, 2021a). Em síntese, a descrição da vida do ser do futuro por\nFlusser poderia muito bem figurar como parte da descrição do que é um larp.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EVoltemos para os\nconceitos descritos no intertítulo anterior. O programa de um larp – ou seja,\nsua estrutura (conjunto de regras), sua proposta narrativa, ou qualquer\ndescrição que o valha, por vezes chamada de \u003Ci\u003Elarpscript\u003C\/i\u003E – prevê como\nelementos constituintes os jogadores, que por sua vez são compostos por suas\npróprias biografias. Só por esse motivo, pensar nos larps como jogos nos quais\nos jogadores buscam esgotar as possibilidades do programa é absurdo. Pelo\ncontrário, o objetivo do jogo consiste em ampliar as possibilidades do\nprograma. Destarte, o design de um larp consiste em criar um programa atrativo\no suficiente para que os participantes se sintam convidados a se engajarem em\nampliar suas possibilidades.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDado o caráter iminentemente social dos\nlarps, a intersubjetividade é solicitada. O que desperta interesse nos larps é\nque combinações poderiam emergir da relação com o outro. Jogo aberto, de soma\npositiva. No qual só se aplica a estratégia três: jogar para mudar o jogo.\nAfinal, a cada execução de um larp, o próprio larp se transforma, uma vez que,\ninvariavelmente, são adicionados elementos não previstos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENesse sentido,\npode-se inferir que o design de um larp caminha do Ocidente para o Oriente:\napesar de partir da imposição de uma forma, transforma-se em um modo de como os\nindivíduos emergem nesse mundo para vivenciá-lo. Destarte, não é fortuita a\nnoção flusseriana (2014, p. 263) de que “para poder jogar um jogo, é preciso\nser competente. É preciso ser disciplinado. Além disso, no jogo, é preciso\nesquecer-se de si mesmo. O lúdico é algo esquecido de si”. Na\nintersubjetividade, o indivíduo abandona o ímpeto (tão celebrado na sociedade\nocidental) de impor sua vontade ao informar um fenômeno, em troca de uma\nvivência coletiva daquele mundo ficcional compartilhado.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"margin-right: 7.1pt; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EConsiderações Finais\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EO comunicólogo (de) Vilém Flusser é, ao cabo, um designer de jogos. O é\nporque busca esmiuçar o conjunto de regras que programam as relações\nintersubjetivas, a fim de alterá-las. Esse é um gesto ambíguo, é importante\nressaltar. O próprio Flusser, como é conhecido, é por vezes crítico aos jogos\nno decorrer de sua obra. Afinal, o mesmo jogo pode ser instrumento de\nlibertação e instrumento de aparelhamento. Até por isso, Flusser também olha –\nsempre, é importante frisar – a necessidade de entender as estruturas (jogos) e\na manifestação destas (design) com euforia, já que esse conhecimento é\npré-requisito para elaborar qualquer ardil nas estruturas dadas, \u003Ci\u003Enatural:mente\u003C\/i\u003E (na grafia estilizada pelo\nautor para afirmar que tudo que é tido como naturalizado é, ao cabo, uma\nmentira). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EE realiza essa trapaça (design) porque sabe que, alterando as estruturas\nde um sistema, aumenta-lhe a competência. Poderia agir de outra forma, é fato.\nPoderia jogar contra o programa da intersubjetividade. Poderia promover uma\nintersubjetividade aparelhada. Faria isso se assumisse que as regras para a\nintersubjetividade são um sistema fechado, e cabe a ele jogar contra: esgotar\nas possibilidades de combinações oferecidas por esse sistema supostamente\nfechado.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMas nós, na condição de seres humanos, não somos sistemas fechados.\nPortanto, nossa mera presença como elementos de um sistema (e os larps\nexemplificaram isso no presente texto) fazem com que as combinações possam ser\nampliadas. É nisso que o comunicólogo (de) Vilém Flusser aposta: em utilizar\nseu conhecimento das estruturas lúdicas para explorar brechas, ou criar\ntrincas, nos programas dos quais participa. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EE faz isso não por um suposto prazer mórbido na destruição. Pelo\ncontrário. O faz porque sabe que, se tudo que é ordenado tende à desorganização\n(entropia), a única chance de evitar a destruição é a mudança constante.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"margin-right: 7.1pt; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EReferências\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EBUBER, M. \u003Cb\u003EEu e tu\u003C\/b\u003E.\nSão Paulo: Centauro, 2001.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDECK Nine. \u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ELife is Strange\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E: True Colors. London:\nSquare Enix, 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EDETERDING, S.; ZAGAL, J. P. The many faces of\nRole-Playing Game Studies. In: ZAGAL, J. P.; DETERDING, S. (Eds.). \u003Cb\u003ERole-playing\ngame studies\u003C\/b\u003E: transmedia foundations. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENew York: Routledge,\n2018, p. 1-16.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EFLUSSER, V. \u003Cb\u003EFenomenologia\ndo brasileiro\u003C\/b\u003E. Rio de Janeiro: Eduerj, 1998.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EFLUSSER, V. \u003Cb\u003EBodenlos\u003C\/b\u003E:\numa autobiografia filosófica. São Paulo: Annablume, 2007.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EFLUSSER, V. \u003Cb\u003EComunicologia\u003C\/b\u003E:\nreflexões sobre o futuro: as conferências de Bochum. São Paulo: Martins Fontes,\n2014.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EFLUSSER, V. \u003Cb\u003EO\nmundo codificado\u003C\/b\u003E: por uma filosofia do design e da comunicação. São Paulo:\nUbu Editora, 2017a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EFLUSSER, V. \u003Cb\u003EFilosofia\nda caixa preta\u003C\/b\u003E: ensaios para uma filosofia da fotografia. São Paulo: É\nRealizações, 2018.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EFLUSSER, V. \u003Cb\u003ELíngua\ne realidade\u003C\/b\u003E. São Paulo: É Realizações, 2021. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EHOOVER, S.; SIMKINS, D. W.; DETERDING, S.;\nMELDMAN, D.; BROWN, A. Performance Studies and Role-Playing Games. In: ZAGAL,\nJ. P.; DETERDING, S. (Eds.). \u003Cb\u003ERole-playing game studies\u003C\/b\u003E: transmedia\nfoundations. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ENew York: Routledge, 2018, p. 213-226.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EHUIZINGA, J. \u003Cb\u003EHomo\nludens\u003C\/b\u003E: o jogo como elemento da cultura. São Paulo: Perspectiva, 2017.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EIUAMA, T. R. \u003Cb\u003EO\nverso da máscara\u003C\/b\u003E: processos comunicacionais nos larps e RPGs de mesa.\nVotorantim: Provocare, 2018.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EIUAMA, T. R. \u003Cb\u003EA\narte do encontro\u003C\/b\u003E: ludocomunicação, larps e gamificação crítica. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EVotorantim: Provocare,\n2021a. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EIUAMA, T. R. Role-playing game studies:\ntransmedia foundations. \u003C\/span\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ERevista de Estudos\nUniversitários\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E, v. 47, n. 2, p.\n453–456, 2021b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EIUAMA, T. R. A vida\n(na pós-história) está estranha: Vilém Flusser em jogo. \u003Cb\u003ESignificação:\nRevista de Cultura Audiovisual\u003C\/b\u003E, v. 49, n. 57, p. 236-258, 2022a. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EIUAMA, T. R.; SILVA,\nM. C. C. Eu como Nós: a intersubjetividade antropofágica entre Vilém Flusser e\nOswald de Andrade. \u003Cb\u003EECCOM – Educação, Cultura e Comunicação\u003C\/b\u003E, v. 13, p.\n122-139, 2022b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EIUAMA, T. R.; SILVA,\nM. C. C. Interpretando o jogo: o papel da ludicidade na comunicologia de Vilém\nFlusser. \u003Cb\u003EConexão – Comunicação e Cultura\u003C\/b\u003E, v. 21, p. 76-95, 2023.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EJUUL, J. \u003Cb\u003EHalf-real\u003C\/b\u003E:\nvideogames entre regras reais e mundos ficcionais. São Paulo: Blucher, 2019.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EKÜNSCH, D. A. \u003Cb\u003ECompreender\u003C\/b\u003E:\nindagações sobre o método. São Bernardo do Campo: Universidade Metodista de São\nPaulo, 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMARTINO, L. M. S. Um\ncurso de Teoria da Comunicação de Vilém Flusser: dimensão epistemológica e\nprojeto pedagógico. \u003Cb\u003EInTexto\u003C\/b\u003E, n. 51, 2020, p. 83-102. Disponível em:\nhttps:\/\/cutt.ly\/Hh1w5nA. Acesso em: 7 jan. 2022.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EMURRAY, J. \u003Cb\u003EHamlet\nno holodeck\u003C\/b\u003E: o futuro da narrativa no ciberespaço. São Paulo: Itaú\nCultural; Unesp, 2003.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ESALEN, K.; ZIMMERMAN,\nE. \u003Cb\u003ERegras do jogo\u003C\/b\u003E: fundamentos do design de jogos: principais conceitos:\nvolume 1. São Paulo: Blucher, 2012a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ESALEN, K.; ZIMMERMAN,\nE. \u003Cb\u003ERegras do jogo\u003C\/b\u003E: fundamentos do design de jogos: interação lúdica:\nvolume 3. São Paulo: Blucher, 2012b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ESILVA, M. C. C.;\nIUAMA, T. R. Compreensão sob o signo de Abaporu? Em busca de diálogos e\ndevorações. \u003Cb\u003EComunicação \u0026amp; Sociedade\u003C\/b\u003E, v. 44, p. 227-252, 2023.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ESTUMPF, I. R. C.\nPesquisa bibliográfica. In: DUARTE, J.; BARROS, A. (Orgs.). \u003Cb\u003EMétodos e\ntécnicas de pesquisa em comunicação\u003C\/b\u003E. São Paulo: Atlas, p. 51-61, 2010.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EZAGAL, J. P.; DETERDING, S. Definitions of\n“Role-Playing Games”. In: ZAGAL, J. P.; DETERDING, S. (Eds.). \u003Cb\u003ERole-playing\ngame studies\u003C\/b\u003E: transmedia foundations. New York: Routledge, 2018, p. 19-51.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-right: 7.1pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003EZIMMERMAN, E. Manifesto for a ludic century. In:\nWALTZ, S. P.; DETERDING, S. (Eds.). \u003Cb\u003EThe gameful world\u003C\/b\u003E: approaches,\nissues, applications. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003ECambridge; London:\nThe MIT Press, 2014, p. 19-22.\u003C\/span\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cdiv\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftnref1\" name=\"_ftn1\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"DE\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: DE;\"\u003E Ed Sommer,\n»Portrait Vilém Flusser«, 1989.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn2\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftnref2\" name=\"_ftn2\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E O projeto de pesquisa em questão é\nnomeado \u003Ci\u003ELudofagia: o lúdico e o antropofágico na comunicologia de Vilém\nFlusser\u003C\/i\u003E, e foi realizado junto ao Programa de Pós-Graduação em Comunicação\ne Cultura da Universidade de Sorocaba entre os anos de 2020 e 2021. Em\nconsonância a esse, o projeto nomeado \u003Ci\u003EAs dinâmicas comunicológicas\nflusserianas aplicadas a fenômenos de design e publicidade\u003C\/i\u003E, do qual também\nresulta o presente texto, foi oferecido junto ao Programa de Iniciação\nCientífica do Centro Universitário Belas Artes, ciclo 2021-2022, com o objetivo\nde compreender as dinâmicas de engajamento dos indivíduos em fenômenos de\ndesign e publicidade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn3\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftnref3\" name=\"_ftn3\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E Embora outras aproximações sejam\npossíveis, tais como a noção de jogos em Flusser ser derivada dos jogos de\nlinguagem de Wittgenstein, a opção tomada no presente ensaio foi a fidelidade\nao pensamento do próprio autor, que coloca esse tensionamento entre Ocidente e\nOriente como pertinente. No caso específico de Wittgenstein, é importante\ncolocar que o próprio Flusser (2021) contesta a noção wittgensteineana de\nlinguagem, optando por outro caminho já em suas obras iniciais, e\nintensificando esse distanciamento no decorrer de sua trajetória intelectual.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn4\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftnref4\" name=\"_ftn4\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E[4]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E O termo é recorrente desde seu emprego\npelo historiador Johan Huizinga (2017).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn5\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftnref5\" name=\"_ftn5\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E As reflexões do autor sobre tal projeto\npedagógico podem ser encontradas em sua autobiografia (FLUSSER, 2007). Uma\ndiscussão contemporânea desse curso foi realizada por Luís Mauro Sá Martino (MARTINO,\n2020). Ambas as leituras são recomendadas para quem se interessar em\naprofundar-se sobre o tema.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn6\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftnref6\" name=\"_ftn6\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E Intersubjetividade, conceito\ntransversal na obra de Flusser, é amplamente inspirado na palavra-princípio\nEu-Tu, de Martin Buber (BUBER, 2001). Esta seria a relação ética entre dois\nindivíduos, que se opõe as interações pautadas pela objetivação (Eu-Isso).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn7\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftnref7\" name=\"_ftn7\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E Embora existam autores que insistam em\nutilizar a expressão em letras maiúsculas, LARP, indicando o acrônimo para \u003Ci\u003Elive-action role-play\u003C\/i\u003E, existe um\nmovimento para o uso em minúsculas, similar ao que aconteceu com as palavras\nlaser e radar (DETERDING; ZAGAL, 2018).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn8\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftnref8\" name=\"_ftn8\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E Um desses exemplos é o último jogo da\nfranquia de jogos digitais \u003Ci\u003ELife is Strange\u003C\/i\u003E (DECK, 2021) – franquia que\ntambém é ressonante com outros conceitos desenvolvidos por Flusser (IUAMA,\n2022a).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn9\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftnref9\" name=\"_ftn9\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E Cabe apontar que, embora existam pontos\nde contato (HOOVER et al, 2018), a discussão do larp se distancia das\ndiscussões sobre drama, teatro e performance na medida em que a ausência de\npúblico (consumidor passivo de estímulos) é prerrogativa nos larps.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn10\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftnref10\" name=\"_ftn10\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E A adjetivação pode até parecer\nexcessiva, mas é pertinente. A obra consiste “num esforço colaborativo de\nquarenta pesquisadores, de diversas nacionalidades, ao longo de cinco anos”\n(IUAMA, 2021b, p. 454), com o intuito de realizar um estado da arte abrangente\ne representativo dos estudos de RPG.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\n\n\u003C\/div\u003E\u003Cp style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/%5bS%C3%ADsifo%5dVil%C3%A9m%20Flusser,%20designer%20de%20jogos.docx#_ftnref11\" name=\"_ftn11\" style=\"text-align: left;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif;\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E[11]\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif; text-align: left;\"\u003E A alusão aqui é ao estudioso de jogos\nJesper Juul (2019), que se incomoda tanto com a flexibilidade das regras em um\nRPG a ponto de falar que estes deveriam ser considerados casos limítrofes no\nconceito de jogo.\u003C\/span\u003E\u0026nbsp;\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/5740111883110278806\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/11\/revista-sisifo.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/5740111883110278806"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/5740111883110278806"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/11\/revista-sisifo.html","title":" Vilém Flusser, designer de jogos? Um ensaio sobre a ludicidade, no âmbito da Comunicologia"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEjeR2MUaH3Eh8_0SDqIxTYhkiYx0LQs1V00FoKdMN_YLOrqvGFlBKPNWCBcMDsFgl3bX1x0tJAZiwE4gl34kchleOrcLJ3Z97FgxaU1ecMa0su0bj5PUfRzybaJeATBMoO_zWINtHUhLc_4VAO9xgfZaFvQ-JzYzi_dPazR2D8J6QAHlmbm5UoU6gPCXX0\/s72-c\/2.JPG","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-647771783371715605"},"published":{"$t":"2023-11-09T21:17:00.005-03:00"},"updated":{"$t":"2023-11-09T21:20:31.622-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Brincadeira e Jogo"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003Cspan style=\"font-family: Constantia, serif; font-size: 11pt;\"\u003ERevista Sísifo. N° 16, Vol 1. Janeiro\/Junho\n2023. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EBrincadeira e Jogo\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 16pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhR8nVHsZ0HstM2BvuO2PV1vybfrI4WbdJrLNiNuDSG-tSOVt9l01ng_YLCXNmQDXnHnjBwHQAUxswOaDPWKNwB6GmCYdzyvfu9hm6Ju_uy2OQCwS1PawAqlVv5Hu0OdRPNPjaj_rIT_zsMTVgCFoq7cDlZmAepyPrWjDLp7EGfSN2m8pjGxHTCCghBKqg\/s335\/1.JPG\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"330\" data-original-width=\"335\" height=\"315\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhR8nVHsZ0HstM2BvuO2PV1vybfrI4WbdJrLNiNuDSG-tSOVt9l01ng_YLCXNmQDXnHnjBwHQAUxswOaDPWKNwB6GmCYdzyvfu9hm6Ju_uy2OQCwS1PawAqlVv5Hu0OdRPNPjaj_rIT_zsMTVgCFoq7cDlZmAepyPrWjDLp7EGfSN2m8pjGxHTCCghBKqg\/s320\/1.JPG\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1xUc3Xlc8MIt0FNGmEkVsgjFguoWk7yEM\/view?usp=drive_link\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: right;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ELourenço Fernandes Neto e Silva\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: right;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EDoutor em Filosofia\npela Universidade de São Paulo. Especialista em história do método na\nmodernidade. Contato: \u003C\/span\u003E\u003Ca href=\"mailto:lourencofnsilva@gmail.com\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003Elourencofnsilva@gmail.com\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 2pt 4cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EResumo:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E Este artigo parte de uma distinção entre os conceitos de\nbrincadeira e jogo como esboçada pelo antropólogo David Graeber em suas\ndiscussões a respeito da lei, da ordem e da burocracia. Expomos e analisamos a\ndistinção em seu caráter filosófico, atinente à questão do respeito ou da\ntransgressão às regras, em seus aspectos epistemológicos e políticos,\nrecorrendo a diversas outras fontes para discutir sua pertinência e explorar\nexperimentalmente sua fecundidade. Porém, a análise do problema nos leva a um impasse\nna definição dos termos, uma vez que as categorias parecem deslizar umas às\noutras de forma imprevisível. Após reconhecer a presença simultânea da\nbrincadeira e do jogo nas atividades humanas, encontramos o próprio uso da\nlinguagem como jogo\/brincadeira paradigmático. Finalmente, discutimos\nbrevemente como consequência qual ou quais seriam as disciplinas próprias a\ntratar desses conceitos e dessas discussões, uma vez que elas parecem desafiar\na lógica.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 2pt 4cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EPalavras-chave:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E Jogo. Brincadeira. Regra. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EOrdem. Linguagem.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 2pt 4cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 2pt 4cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EAbstract:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E This article starts from a distinction between two concepts of play as\noutlined by the anthropologist David Graeber in his discussions of law, order\nand bureaucracy. We expose and analyze this distinction in its philosophical\ncharacter, amounting to the question of respect or transgression of rules, in\nits epistemological and political aspects, drawing on several other sources to\ndiscuss its pertinence and experimentally explore its fruitfulness. However,\nthe analysis of the problem leads us to an impasse in the definition of terms,\nsince the categories seem to slide into each other in an unpredictable way.\nAfter recognizing the simultaneous presence of both conceptions of play in\nhuman activities, we find language’s usage as the paradigmatic game\/play. Finally,\nwe briefly discuss, as a consequence, which discipline(s) would be appropriate\nto tackle these concepts and discussions, since they seem to defy logic.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 2pt 4cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EKeywords:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E Game. Play. Rule. Order. \u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ELanguage.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EIntrodução: Brincadeira e Jogo\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EA seguirmos indicações do antropólogo\nDavid Graeber em seu livro \u003Ci\u003EThe Utopia of Rules\u003C\/i\u003E (2015), conjunto de\nensaios ainda sem tradução ao português, as discussões filosóficas em torno do\njogo padecem desde o começo de uma dificuldade própria à língua, uma vez que \u003Ci\u003Eto\nplay\u003C\/i\u003E, em inglês, \u003Ci\u003Ejouer\u003C\/i\u003E, em francês, ou \u003Ci\u003Espielen\u003C\/i\u003E, em alemão,\nsão todos verbos que contêm uma ambiguidade similar, e inexistente em\nportuguês, entre os sentidos de brincar e jogar. Neste texto argumentamos em\nfavor da distinção proposta entre os dois termos, partindo da reconstrução da\nargumentação de Graeber sobre a questão.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EO livro, composto de uma introdução,\ntrês ensaios e um apêndice, não tem no jogo seu tema principal, mas parece, em\nvez disso, se aproximar lentamente e como ao acaso deste problema. Se o livro\nse concentra no problema político da burocracia, o problema das regras pervade\nentão a discussão, em especial na questão política do nosso aparente desejo por\nelas. Assim, fenômenos como o endurecimento das regulações, a proliferação de\nnovas regras ou as punições para quem viola o que se estabeleceu pertencem ao\ntema próprio do autor, reconhecido em suas contribuições às ideias anarquistas.\nEntretanto, o título nos convida a pensar em uma “utopia das regras”. É\nrelevante notar que este é o título do livro, mas também o título do terceiro\ndos ensaios (pp.149-205), e finalmente também da quarta seção deste último\n(p.190ss.). Surpreendente, enfim, é descobrir que o tema da seção, o referente\nmesmo dessa utopia, é o jogo. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EAli, Graeber\nintroduz o problema:\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 4cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E“First of all, what is the relationship between play and games? We play\ngames. So does that mean play and games are really the same thing? It's\ncertainly true that the English language is somewhat unusual for even making\nthe distinction between the two – in most languages, the same word covers both.\n(This is true even of most European languages, as with the French \u003Ci\u003Ejeu\u003C\/i\u003E or\nGerman \u003Ci\u003Espiele\u003C\/i\u003E.) But on another level they seem to be opposites, as one\nsuggests free-form creativity; the other, rules.” \u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E(GRAEBER, 2015, p. 190).\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftn1\" name=\"_ftnref1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: ZH-CN;\"\u003E[1]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EParece-nos, portanto, que há um uso\ntransitivo do verbo \u003Ci\u003Eto play\u003C\/i\u003E, cujo objeto exprime um jogo a ser jogado, e\num uso intransitivo, em que a ação existe por si mesma. Essa distinção de\nGraeber pode ser vantajosamente vertida ao português nas noções respectivas de\njogar (um jogo) e de brincar. Enquanto “jogar” remete necessariamente ao jogo,\ncompreendido como um enquadramento específico e delimitado de regras estritas,\nmas que vigoram apenas temporariamente (GRAEBER, 2015, p.190), “brincar”\ncostuma trazer a ideia de travessura, insolência ou transgressão que Graeber\nencontrava na segunda acepção do termo em inglês. Dessa forma, nos livramos da\nambiguidade, e podemos nos valer a) de um termo que diz respeito ao lúdico\nenquanto \u003Ci\u003Esubmissão a regras\u003C\/i\u003E, o jogo, e b) de um outro que diz respeito\nao lúdico enquanto \u003Ci\u003Etransgressão ocasional das regras vigentes\u003C\/i\u003E, a\nbrincadeira. Portanto, a questão da distinção entre o jogo e a brincadeira já\nse encontra bem enquadrada em meio à discussão a respeito do comportamento de\numa pessoa diante das regras, quer impostas, quer a impor.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EApesar da pertinência da distinção, é\nimportante apontar que nenhum dos dois polos pode existir por si mesmo. A\nsubmissão \u003Ci\u003Ecompleta\u003C\/i\u003E a regras tem caráter apenas de princípio regulador, e\ndo ponto de vista moral ela pode e deve ser tratada sob suspeita. O soldado\n“perfeito” só poderia ser chamado assim de forma bastante relativa. Quanto ao polo\noposto, da inexistência absoluta de regras, ele é mais frequentemente\napresentado como figuração de divindade: os deuses brincam conosco, talvez como\num gato brinca com um rato (GRAEBER, 2015, p.192). Porém, se pudermos partir do\ncurioso pressuposto de que a própria questão filosófica das leis da natureza\ntoma como ponto de partida a questão teológica da onipotência divina (cf. FUNKENSTEIN,\n2018, p.98ss.), é de se pensar que, por um lado, o divino é a única força\nrealmente capaz de \u003Ci\u003Eforjar\u003C\/i\u003E regras, ao passo que as criaturas se limitam a\nobedecê-las; por outro, que todo desvio das regras, sinônimo de brincadeira,\ntem algo de divino, seja como anulação de uma regra vigente ou como instituição\nde uma nova regra que suplanta a antiga.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EEntretanto, essa compreensão da\nbrincadeira seria imprecisa, pois ela não se resume à mudança de regras, de\nmodo a ser integralmente absorvida pela alternativa acima. Afinal de contas, é\npossível brincar dentro de um conjunto de regras instituídas. Esse é o cenário\nmesmo de uma criança que brinca: submetida inexoravelmente ao conjunto de leis\nnaturais, e respeitando-as de forma estrita, ela ainda assim brinca. Esta cena\npode ser compreendida como um subconjunto de brincadeira, contido e inferior ao\nconjunto superior das leis da natureza. Algo semelhante também ocorre dentro de\njogos em sentido próprio: por exemplo, o drible que, sem a intenção de chegar\nao gol, diverte o jogador às custas do adversário. Ou seja, a liberdade do\nbrincar não contradiz necessariamente a determinação das leis superiores. Como conjuntos\ndentro de conjuntos, os humanos instituem subcampos em que vigoram regras\nespecíficas: “um, dois, três, valendo!” - e o caráter lúdico do jogo também\ndepende da instituição de uma região em que regras arbitrárias vigoram. Como sub-região\ndo jogo de futebol, por sua vez, o drible pode ser uma brincadeira.\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftn2\" name=\"_ftnref2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: ZH-CN;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EÉ claro, porém, que as leis humanas, em\noposição às divinas, são passíveis de exceção e jamais saturam todas as\npossibilidades, o que implica a necessidade de discutir sub-regras, instituir\nnovas regras, e em geral produzir leis, regulamentos, códigos, acordos. Já as\npresumidas leis divinas impostas à natureza não conhecem violação; quando assim\nparecer será, presumivelmente, apenas porque desconhecemos algumas regras mais\nrestritas, todavia instituídas desde sempre. Historicamente, seguindo manobra\nsemelhante, o que antes se considerava um milagre foi aos poucos (sécs.\nXVI-XVIII) tendendo a ser interpretado como mero caso particular de leis\nregularíssimas, mas ainda por conhecer. (cf. DASTON \u0026amp; PARK, 2001, pp.334–59).\nDe toda forma, pode-se concluir que a figuração da legalidade da natureza tem\ncomo modelo e motivação uma analogia com ações propriamente humanas.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EEntretanto, se houver mesmo uma\nanterioridade das ações humanas face à figuração da divindade, isso engendra\nproblemas próprios, pois: acaso a criança ou o animal que brincam compreendem a\nlegalidade da natureza? Provavelmente não, o que torna a noção secundária em\nrelação ao brincar para quem o executa: “True, one can play a game; but to\nspeak of ‘play’ does not necessarily imply the existence of rules at all.” (GRAEBER,\n2015, p.191)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftn3\" name=\"_ftnref3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: ZH-CN;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E. A possibilidade de\nbrincar antes de conhecer as regras, ou sequer saber que elas existem, pode ser\nfigurada como uma progressão temporal, do não-legal ao legal, ou do devir-lei.\nSob este ponto de vista, então, a instituição mesma de regras teria algo de\nadulto, em oposição à candura infantil do brincar. Todos, ademais, podem se\nlembrar de alguma situação em que crianças de idade mais avançada brincavam com\noutras mais novas que, incapazes de compreender as regras de um jogo proposto,\nsão ao mesmo tempo excluídas e incluídas sob uma alcunha como “café com leite”.\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftn4\" name=\"_ftnref4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: ZH-CN;\"\u003E[4]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\nIsto é: elas participam sem que estejam lá “para valer”. Elas são e não são\nparte do jogo, ao mesmo tempo.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EUm outro caso, talvez mais\ninteressante, e mencionado por Graeber, é a de brincadeiras infantis que se\ncristalizam como regras. Inicialmente, as crianças estão apenas brincando sem\nobjetivo claro, mas algo faz vislumbrar o começo de um jogo. As crianças se\nunem e discutem, então, as regras de um possível jogo futuro, e defini-las pode\nser em si mesmo uma brincadeira. Começa a aparecer em nossa discussão mais\nclaramente, então, uma ambiguidade própria do par jogo-brincadeira, mas que\natacaremos diretamente um pouco adiante.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ESe as regras são uma parte importante\nda vida social, vimos que é possível retirar prazer e diversão tanto do\nrespeito estrito a elas, como ocorre mais frequentemente no jogo, quanto em sua\nviolação, isto é, na brincadeira. De fato, um comentário impertinente feito\nnuma roda de conversa pode ser rapidamente apaziguado se enquadrado como uma\n“brincadeira”. Do ponto de vista antropológico, isso significaria que as regras\nda interação social, em suas múltiplas nuances, podem ser dobradas ou\ntematizadas no comportamento dos indivíduos através de transgressões\nocasionais. Embora não seja possível tirar uma regra geral que distinga as\nbrincadeiras inofensivas das de mau-gosto, é patente que este é um recurso\ncomum de violação lúdica das regras, que pode ser bem ou mal recebida de acordo\ncom o contexto e o teor da violação.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EUma pergunta adicional importante a\neste assunto, que por ora nos limitamos a assinalar, é a da \u003Ci\u003Emotivação\u003C\/i\u003E do\njogo. De onde surge o prazer de jogar? A pergunta inicial de Graeber, devemos\nlembrar, estava direcionada à burocracia: ao mesmo tempo que reclamamos dela,\nela exerce um fascínio que chega às raias propriamente do prazer. Na mesma\nseção em que trata do jogo, onde explicita que, em sua concepção, “Games are\npure rule-governed action.” (GRAEBER, 2015, p.191)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftn5\" name=\"_ftnref5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: ZH-CN;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E,\nele também identifica a burocracia a um jogo maligno (\u003Ci\u003Eidem,\u003C\/i\u003E p.190). Mas\nesse prazer não poderia ser derivado exatamente do respeito às regras? Haveria\naqui então uma interseção com problemas de ordem estética, em que a beleza da\narquitetônica regular produz um prazer que incita à ação? Ou ele estaria antes\nna \u003Ci\u003Evisão do controle\u003C\/i\u003E sobre um determinado campo de eventos? Como quer\nque seja, está evidente que o mesmo prazer pode ser posto a bom ou mau uso, num\njogo inocente ou numa maligna arquitetura legal de verve kafkiana. De fato, a\nprópria existência da literatura de Kafka ilustra perfeitamente a transição das\npromessas utópicas da burocracia ao controle distópico de regras que fogem à\nracionalidade, o paradoxo prático de que é possível um uso irracional do\nsímbolo mesmo da racionalidade, isto é, a regra. A todo momento, e nas mais\nvariadas instâncias, as categorias parecem escorregar de umas às outras\nimprevisivelmente.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EGostaríamos ainda de apontar, aqui, o\ncarnaval como problema filosófico. Neste caso, ao contrário de uma passagem progressista\ndo lúdico ao sério como amadurecimento, o carnaval possibilita a passagem\ninversa, do sério ao lúdico, agora em meio à vida adulta e comunitária. A\nirreverência própria à festividade (termo que, embora seja correntemente\nsinônimo de bom-humor, remete à \u003Ci\u003Enão-reverência\u003C\/i\u003E, presumivelmente diante\nde uma autoridade) traz em si mesma uma inversão, uma dissolução das regras\nestabelecidas, ainda que momentaneamente. Ou seja, o carnaval parece o reverso\ndo jogo, que as institui também momentaneamente, e lembremos que se diz\ncomumente “\u003Ci\u003Ebrincar\u003C\/i\u003E o carnaval”. De modo geral, o tema antropológico dos\nrituais em sua ambiguidade de faz-de-conta ou de passagem ao ato está bem\nestabelecido, e é mais uma vez o próprio Graeber quem aponta o carnaval como\nmomento propício ao começo de revoltas muito sérias (GRAEBER, 2015, p.182).\nIgualmente, e para voltar a nossas experiências infantis, “brincar de lutinha” pode\nou não ser o primeiro passo para uma briga de verdade, como bem sabem os pais.\nO caráter de todas essas situações pode mudar de repente, e um arcabouço lógico\ne conceitual próprio a compreender este aspecto nos parece ausente.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ERegras: limitação, possibilitação, metacomunicação\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EAcrescente-se à confusão o fato de que\nas próprias regras guardam uma ambiguidade para quem as vive. Nas palavras de\nGraeber (\u003Ci\u003Eidem, \u003C\/i\u003Ep.199), elas podem ser entendidas como limitações (\u003Ci\u003Erules\nas constraining\u003C\/i\u003E), isto é, uma interdição que impede o que se deseja, mas\ntambém como possibilitação (\u003Ci\u003Erules as enabling\u003C\/i\u003E), na medida em que\nconstituem um contexto que pode ser contornado pela manipulação das próprias\nregras. Afinal, as leis da física nos impedem de voar, mas também nos permitem\na invenção da asa-delta, do balão, do avião... Da mesma forma, e de modo mais geral,\nter um corpo é estar aprisionado a ele, mas também estar livre para usá-lo como\npuder. O próprio desenvolvimento da habilidade motora exige a vigência\nconstante de leis e constrangimentos físicos muito concretos. Mas é também ao\nobedecer às restrições, e forçá-las em seus limites, que é possível desenvolver\nnovas habilidades e abrir novos campos de ação.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ENossa intenção, a partir daqui, é\napresentar sumariamente o problema filosófico mais geral que parece estar\nretratado num tal cenário. Se, como dissemos, o problema é o do devir-lei,\ninsere-se necessariamente o problema do tempo, ou pelo menos o das mudanças de\nestados consecutivos. Se, na problemática do jogo e da brincadeira, as regras\nse instituem e se dissolvem, podemos dizer que este é o problema da \u003Ci\u003Eemergência\nda forma\u003C\/i\u003E (\u003Ci\u003Eidem\u003C\/i\u003E, p.192). Não se trata, porém, de uma emergência \u003Ci\u003Eex\nnihilo\u003C\/i\u003E, mas da contínua readaptação das formas sociais. Se tomamos a\ninfraestrutura legal (seja da natureza, de uma sociedade ou de uma instituição\nparticular) como uma questão de forma, então a mudança das regras no tempo\nconfigura e reconfigura novas circunstâncias, que por sua vez demandarão novas\nintervenções. Num jogo agonístico, por exemplo, podemos dizer que cada time\nquer dar forma a seu próprio objetivo, isto é, estabelecer definitivamente a\nvitória; porém, a cada lance, o cenário muda de novo e de novo, e exige mais\numa vez a intervenção do time para que leve o jogo até o que cada um considera\nseu bom termo.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EPoderíamos dizer, então, que o jogo e a\nbrincadeira são questões de sistema, isto é, de um conjunto de regras\ninter-relacionadas. Mesmo a brincadeira, que parecia a ausência de sistema,\npode ser encarada como as \u003Ci\u003Eflexões\u003C\/i\u003E de um sistema, mesmo que desconhecido\npara quem brinca. E a generalidade dessa abordagem permite transpor ao problema\ndo jogo-brincadeira questões mais amplas, como por exemplo o modo como se\nfiguram os estados do sistema e suas potencialidades, de modo a serem\nposteriormente mudadas por uma ação direcionada.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ENeste momento, parece interessante\nintroduzir a abordagem de outro antropólogo, Gregory Bateson, que em seu \u003Ci\u003EUma\nTeoria do Jogo e da Fantasia\u003C\/i\u003E (1987; publicado pela primeira vez em 1955) descreve\nesses dois fenômenos como um paradoxo lógico. Para o autor, a passagem crucial\ndo surgimento da linguagem se dá quando uma mensagem deixa de ser um sinal\nautomático para tornar-se algo que possa ser \u003Ci\u003Einterpretado\u003C\/i\u003E. O plano\nsuperior que assim surge, que Bateson chama de \u003Ci\u003Emetacomunicativo\u003C\/i\u003E, diz\nrespeito às mudanças de caráter da situação global, e que podem ser ilustradas\npor enunciados como “isto é um jogo”, “era só uma brincadeira”, ou “eu não\nestou brincando”. A surpresa deste pesquisador foi descobrir que esse nível\nocorre corriqueiramente mesmo nas interações entre animais, ao passo, segundo\nsuas expectativas deveria ser o mais elevado de todos. Mas como isso seria\npossível?\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EPara Bateson, apontar o que se está\nfazendo como brincadeira é um enunciado metacomunicativo paradoxal. “Isto é uma\nbrincadeira” seria uma negativa que contém uma negativa metacomunicativa\nimplícita. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ESegundo o autor: “These actions in which\nwe now engage do not denote what those actions for which they stand would\ndenote.” \u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E(BATESON, 1987, §4, p.139)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftn6\" name=\"_ftnref6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: ZH-CN;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E.\nValendo-se da análise de Bertrand Russell no texto \u003Ci\u003EOn Denoting\u003C\/i\u003E [Sobre a\nDenotação], Bateson declara que anunciar algo como brincadeira tipifica um\nparadoxo em “Teoria dos Tipos”, chamado Paradoxo de Russell ou de Epimênides. A\ncontradição, afinal, remete à discrepância dos níveis comunicativo e\nmetacomunicativo: na cena de dois cães que brincam de pega-pega, no nível\nbásico um animal persegue o outro; no segundo, ele de algum jeito informa que a\nperseguição não é “de verdade”. Apontamos, então, a dificuldade de Bateson,\nneste contexto, em distinguir claramente uma brincadeira de uma mentira. Pois a\nbrincadeira não é simplesmente falsa, pois costuma trazer de forma implícita,\nmas clara, que se trata de brincadeira; mas, sobretudo, ela compreende como\nparte fundamental \u003Ci\u003Ea alegria da simulação\u003C\/i\u003E. Nesse sentido, o brincar\ncompreende uma abertura do leque de possibilidades e de sua figuração: primeiro\ncomo simulação, para então figurar o que seria o para-valer. Embora não\npossamos nos deter no texto de Bateson, notamos que ele também aponta o ritual\ne a fantasia como instâncias dignas de interesse, e de alguma forma aparentadas\nao problema da brincadeira e do jogo. A possibilidade da coexistência dos dois\nníveis, entretanto, causa alguma angústia ao autor, mesmo que ele não subscreva\nintegralmente às análises de Russell. Ao contrário, Bateson prefere referir-se\na um hoje obscuro livro de Korzybski (1950), autor ao qual ele atribui a\ndistinção entre mapa e território.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EAgora, a distinção mapa-território é\nanáloga àquela entre os níveis comunicativo e metacomunicativo. Para Bateson, a\nnavegação por entre níveis será descrita através de “enquadramentos” [\u003Ci\u003Eframings\u003C\/i\u003E]\ne meta-enquadramentos, que selecionam um nível específico de referência. O\nterritório é o atual, o nível básico, e o mapa é aquilo que se retém dele de\nmodo a usá-lo de uma determinada forma, o nível “meta”. Em meio a essa\nproblemática, temos mais uma vez a distinção entre aquilo que existe e a\ncompreensão que se tem disso; mas também entre o cenário concreto e as\npossibilidades de ação sobre ele, particularmente quando se fala no “jogo”\nseriíssimo da estratégia militar, que literalmente usa mapas para buscar\ncontrolar territórios.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EPorém, a esta altura, convém que nos\ndetenhamos um pouco para fornecer ao leitor, enfim, um mapa (ainda que\nprovisório) dos próprios temas compreendidos sob a problemática\njogo-brincadeira. Ele nos é fornecido por um excelente trabalho de Sutton-Smith\n(2001), e citado por Graeber (2015, p.194), ao qual remetemos. Aqui, resumimos\nsua tipologia de sete tipos de discurso com relação ao \u003Ci\u003Eplay\u003C\/i\u003E: 1) o jogo\ncomo progresso (brinca-se para aprender); 2) o jogo como destino ou fortuna\n(jogo divino), associado à ideia de sorte e de interações com a probabilidade;\n3) o jogo como poder (brinca-se para vencer uma competição, séria ou não); 4) o\njogo como construção de identidade comum (brinca-se para fazer parte da\ncomunidade, identificada a rituais, festividades sazonais, etc); 5) o jogo como\nimaginação (brinca-se em imaginar outros cenários, sonhar acordado, etc); 6) o\njogo como individualismo (brinca-se para desfrutar de um prazer individual); 7)\no jogo como frivolidade (em viés moralista, o brincar seria mera fuga do trabalho\nsério) (cf. SUTTON-SMITH, p.215). Cada um desses itens poderia ser longamente\nexplorado, como faz o autor de forma pormenorizada na obra a que nos referimos.\nMas esclarecemos que, se apenas listamos sua tipologia, é para fornecer ao\nleitor um mapa que descreva, ao menos provisoriamente, todo o campo da\npesquisa. Os sete discursos compreendem em geral tudo o que trouxemos até aqui,\ncomo o que Bateson chamava de fantasia (quinto tipo), e nos parece uma\ntipologia suficientemente consistente para direcionar outras pesquisas.\nGostaríamos, porém, de nos deter brevemente sobre o terceiro item: o jogo como\nrelação de poder.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EO caso paradigmático deste discurso\nsobre o jogo é a competição que termina com apenas um vencedor, em particular\nnos esportes. Sabemos, porém, que o espírito esportivo não é a coisa mais bem\ndistribuída do mundo. O chamado “espírito competitivo” pode fazer deixar de\nencarar uma competição enquanto mero jogo para tratá-lo como algo mais \u003Ci\u003Esério\u003C\/i\u003E.\nAcreditamos, assim, que a oposição entre o sério e o lúdico é fundamental na\ndiscussão do jogo, e que a descrição que demos aqui em termos de respeito às\nregras ou sua violação na questão do jogo-brincadeira não toca, ainda, esta\nquestão. De fato, o sério também pode se dar tanto no respeito quanto na\nviolação das regras: um jogo pode ser sério, mas uma questão séria pode\nultrapassar as regras, afinal, “vale tudo no amor e na guerra”. É a segunda vez\nque tocamos aqui o problema da guerra, momento sério em que, a seguirmos o\nprovérbio, e à revelia da tentativa de controle pelos protocolos\ninternacionais, aproxima-se mais do polo que inventa novas práticas ou dobra as\nregras convencionais através de estratagemas.\u0026nbsp; Mas o que determina que o\nnível metacomunicativo se apresente como sério ou como lúdico parece-nos dizer\nmais respeito ao valor que tem, para cada jogador, aquilo que está em disputa,\ne se torna portanto um problema de \u003Ci\u003Emotivação dos participantes\u003C\/i\u003E, o que\nnos afigura como outra questão supostamente extra-lógica, pois teleológica.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EPorém, o verbo \u003Ci\u003Eplay\u003C\/i\u003E + objeto não\nsignifica apenas “jogar”. Brincar de boneca, em inglês, se diz \u003Ci\u003Eto play with\na doll\u003C\/i\u003E, enquanto a construção \u003Ci\u003Eto play a doll\u003C\/i\u003E significa, antes,\nimitar uma boneca. Já tocamos na questão da simulação em Bateson, mas veja-se\nque o verbo \u003Ci\u003Eto play\u003C\/i\u003E significa também “fazer o papel de”, num contexto\nmais frequentemente teatral. A relação entre o jogo e a imitação é um caso\ncurioso de se considerar, vista a importância dessa atividade no aprendizado\ninfantil. Entretanto, recorreremos aqui ainda a outro teórico, René Girard, e\nsua noção de “rivalidade mimética” como origem do jogo que se torna competição\npor poder (1978, \u003Ci\u003Epassim\u003C\/i\u003E). Segundo Girard, o “instinto mimético” humano\nnos faz imitar, naturalmente, não apenas outras pessoas, mas também outras\ncoisas do nosso entorno (animais, plantas, objetos). Na vida social,\nentretanto, o instinto mimético pode degringolar para uma rivalidade, tão mais\nforte quanto mais parecidos forem os rivais. A escalada do jogo de espelhos que\né a rivalidade mimética deságua frequentemente numa \u003Ci\u003Ecompetição\u003C\/i\u003E mais ou\nmenos explícita entre os rivais. Isso pode se dar em qualquer âmbito da vida\nhumana: é possível rivalizar a respeito de tudo. Mas tal escalada de conflito,\nsegundo nos parece, equivale a \u003Ci\u003Euma passagem do lúdico do imitar ao sério da\ncompetição\u003C\/i\u003E. Na mitologia grega, há histórias em que um mortal se torna\nhábil numa arte, mas acaba severamente punido por perder uma competição contra\num deus: Aracne e o bordado, Mársias e a lira. De toda forma, parece-nos\nrazoável supor que, quanto mais intensamente sedutor o prêmio da competição,\nmenor a chance do \u003Ci\u003Efair play\u003C\/i\u003E. Enfim, esse aspecto antropológico também é\nobservado por outros autores, aparecendo em Bateson sob a noção de \u003Ci\u003Ecismogênese\u003C\/i\u003E,\ntermo aliás retomado por Graeber em outras obras.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EA discussão até aqui pode ter feito\nparecer que as regras são ou extremamente rígidas, no caso do jogo, ou bastante\nlivres, no caso da brincadeira. Porém, a relação pode ser melhor compreendida\ncomo um contínuo da rigidez à flexibilidade. Há jogos que não admitem exceção,\nem particular aqueles de computador, onde nada escapa à precisão do\nprocessador. Já um jogo de futebol obedece ao juiz, que nem por isso é\nsumamente justo e atento. A criança que brinca de boneca, por sua vez, segue um\n\u003Ci\u003Escript\u003C\/i\u003E vago baseado no que compreende como próprio ao cotidiano, mas\nvaria livremente em torno desse tema. Enfim, um exercício teatral de\nimprovisação livre parece mais aberto a todo tipo de possibilidade, embora os\nversados nessa arte possam encontrar ali parâmetros um pouco mais fixos.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EPode-se dizer que há, portanto, um\ncontínuo entre as regras extremamente rígidas e as regras flexíveis. Um outro\ntrabalho recente, da filósofa e historiadora das ideias Lorraine Daston (\u003Ci\u003ERules\u003C\/i\u003E,\n2021), tipifica esses dois polos como o das regras “finas” [\u003Ci\u003Ethin\u003C\/i\u003E] ou das\nregras “grossas” [\u003Ci\u003Ethick\u003C\/i\u003E]. Em seu erudito trabalho, ela reconstrói a\nhistória das regras no mundo contemporâneo, que podem ser entendidas como cada\nvez mais “finas”, isto é, precisas e independentes do contexto. Seus exemplos\nprincipais disso são historicamente recentes, como a burocracia em seu formato\ncontemporâneo e a computação eletrônica. As regras em geral, porém, raramente\nsão assim tão simples e diretas. No caso das regras “grossas”, que são a maior\nparte delas, a exceção é sempre possível, e a parametrização não atinge um grau\ntão alto de precisão. Daston nos fornece, entre outros, o exemplo da história\ndas receitas culinárias: embora “unte a forma” seja uma instrução bem simples, há\ninúmeras maneiras de executá-la incorretamente. A simplicidade da instrução, e portanto\ndas regras dessa atividade, esconde um mundo flexível de formatos de fôrma, de\nsubstâncias que cumprem melhor ou pior esta função, e principalmente de\nhabilidades e conhecimentos particulares de quem tenta executar a receita.\nEssas observações contribuem a vislumbrar a “espessura” variável das regras, o\nque colocará mais dificuldades à divisão entre jogo e brincadeira, muito embora\nsejam vistos como polos de um contínuo, não como tipos estanques.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EA própria concepção de um determinismo\ncompleto das regras, diz-nos Daston, é informada por um contexto sociotécnico,\num fundo [\u003Ci\u003Ebackground\u003C\/i\u003E] em que vigora uma reprodutibilidade industrial tal\nque a torna “natural” de se pensar (cf. DASTON, 2021, principalmente o capítulo\n4). Só esse ambiente enquanto tomado como um todo integrado pode assegurar a\ninequivocidade de um comando de computador ou de um formulário eletrônico. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EPorém, “When the background conditions for thin, rigid rules suddenly\ncollapse, thick, flexible rules return, no matter what the epoch.” \u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E(DASTON, 2021, p.266)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftn7\" name=\"_ftnref7\" style=\"mso-footnote-id: ftn7;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: ZH-CN;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E.\nIsso nos ajuda a historicizar o paradigma do jogo enquanto aquilo que não\nadmite exceções como uma ideia lentamente gestada, parida definitivamente no\nperíodo iluminista, e que hoje pode até parecer a muitos a única acepção\npossível do termo. As regras, porém, podem ser, e frequentemente são, bem mais\nflexíveis que isso.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 35.4pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EDiremos, então, a título de conclusão\ndesta seção, que os conceitos de jogo e de brincadeira se entremeiam: é\npossível brincar dentro do jogo, assim como é possível que a brincadeira se\ncristalize num jogo de regras claras. Tanto o polo extremo do jogo, como algo\ncompletamente regido por regras, quanto o da brincadeira, o que não tem regra\nalguma, são impossíveis para a condição humana, e apenas teorizadas, desejadas,\nou simuladas de forma artificial. Porém, bem mais importante é que o caráter de\njogo-brincadeira cria uma situação lábil, que permite uma \u003Ci\u003Etransição\u003C\/i\u003E do\nsério ao lúdico e vice-versa, donde surge sua ambiguidade inerente. “Toda\nbrincadeira tem um fundo de verdade”, diz a sabedoria popular, mas a verdade da\nbrincadeira não precisa ser diretamente apresentada. Sério e lúdico têm por\ncorrespondentes epistêmicos respectivos o atual-provável e o meramente\npossível; mas apenas se tomados enquanto categorias provisórias, jamais\ndefinitivas, e isso pela natureza mesma da questão tratada. Porém, o que este\ncaráter plástico e mutável indica? E, talvez mais importante para orientar a\npesquisa: qual é o nome de seu campo próprio, isto é, a que disciplina\npertence?\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: center; text-indent: 35.4pt;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EBrincadeira, jogo e as disciplinas da\nlinguagem\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EDe fato, perguntará o leitor, se\nbuscamos analisar a questão da brincadeira e do jogo sob um ponto de vista\nfilosófico, por que é então que nos valemos principalmente de autores oriundos\nda antropologia? É uma pergunta importante, que cremos poder responder com uma\nreflexão a respeito da classificação das disciplinas. Haverá aqui, então, uma\ndupla questão: se é assunto filosófico, por que não é tratado pela filosofia? E\npor que é tratado em vez disso pela antropologia, pela psicologia do\ndesenvolvimento, pelas artes, pela psicanálise, pela política…? Para responder\nà questão, destacamos ainda outro aspecto interessante da discussão de Graeber\nquanto ao brincar: sua aproximação entre essa problemática e o tema da \u003Ci\u003Egramática\u003C\/i\u003E\n(pp.197-201).\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EA aproximação se justifica pela\nsituação análoga das regras no jogo-brincadeira e na língua. Há sem dúvida uma\nlegalidade gramatical mínima, que permite dizer o que é um enunciado e o que\nnão é. Porém, suas regras são quase impossíveis de fixar de forma teórica,\nainda que haja uma espécie de sentimento gramatical em todos os falantes: as\nregras encontram exceção a todo momento. De fato, a poesia figura muitas vezes\ncomo um brincar com a língua, e outras vezes como jogos de palavras, ainda que\nestes últimos sejam considerados poesia de menor valor. Encontramos na\nconclusão de um dos principais trabalhos a que recorremos: “Play is like\nlanguage: a system of communication and expression, not in itself either good\nor bad.” (SUTTON-SMITH, 2001, p.219)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftn8\" name=\"_ftnref8\" style=\"mso-footnote-id: ftn8;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: ZH-CN;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EVeja-se que aqui os dois assuntos são\naproximados enquanto \u003Ci\u003Esistemas de comunicação e expressão\u003C\/i\u003E. Quanto às\ndisciplinas, vemos então que se trata de uma \u003Ci\u003Esemiótica\u003C\/i\u003E, que lida com\nesses aspectos para além da língua em sentido estrito (ECO, 2014). Afinal, é\npossível tratar outros assuntos \u003Ci\u003Ecomo se fossem linguagem\u003C\/i\u003E. Ainda que não\nse reconheça ampla ou suficientemente este fato, é esta a grande história do\nMétodo, que passa até mesmo pela compreensão da matemática (por vezes reputada o\npróprio núcleo metodológico) como apenas mais uma linguagem. A generalidade da\nnoção permite transferir por analogia o método de disciplina a disciplina,\nsempre como se se tratasse de linguagem. Foi esse o caso dos discursos sobre as\nartes no renascimento (VICKERS, 1988, pp.340–373), e em seguida das ciências\nnos séculos seguintes (ONG, 1959); mas a complicada história do método\nultrapassa o escopo deste artigo. Apontaremos, em vez disso, que muitos\naspectos da questão do jogo e da brincadeira se tornam perfeitamente razoáveis a\npartir do momento que assumimos este pressuposto. Para começar, podemos revelar\na esta altura que o que chamamos até aqui de “discursos” em Sutton-Smith na\nverdade é chamado pelo próprio autor de “retóricas” [\u003Ci\u003Erhetorics\u003C\/i\u003E]. Para\nele, a questão do \u003Ci\u003Eplay\u003C\/i\u003E é “centrally mercurial” (SUTTON-SMITH, 2001, p.222),\ncentralmente mercurial. Mercúrio é deus da medicina, do roubo, do comércio, e\ndas mensagens em geral, ou seja, da comunicação, verdadeira ou falsa, ou\nmelhor, séria ou lúdica, sob regras ou não. A própria noção de “jogos de\nlinguagem” de Wittgenstein, tão célebre, é mencionada no Prefácio de\nSutton-Smith indiretamente, quando identifica o autor como um dos principais\nimpulsionadores, no século XX, de uma “abordagem retórica” (\u003Ci\u003Eidem\u003C\/i\u003E, p.ix).\nMas o que isso significa?\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ECabe, antes, relembrarmos a\nclassificação do nível metacomunicativo de Bateson como um “paradoxo”, isto é,\ncomo uma violação da lógica. Neste momento, parece-nos incontornável retornar à\ndistinção entre Lógica e Retórica em meio às três disciplinas tradicionais que\nlidam com a linguagem, as \u003Ci\u003Eartes sermocinales\u003C\/i\u003E do \u003Ci\u003ETrivium\u003C\/i\u003E:\ngramática, retórica, dialética\/lógica. O filósofo Paul Weiss escreveu, num\nartigo apêndice à edição de Kobzinsky utilizada por Bateson e que consultamos (1950,\npp.737-748), que a Teoria dos Tipos de Russell era inepta, e precisava ser\nabandonada. O texto se inclui num trabalho que se propõe “anti-aristotélico”.\nEstaria aí então a distinção?\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EProvavelmente não. Afinal de contas,\nAristóteles também é autor de uma Retórica. Porém, a alcunha de “aristotélico”\nou “peripatético” de fato costuma significar aquilo que não admite nenhum tipo\nde equivocidade ou ambiguidade, ao modo da preocupação daquele autor desde o\ninício das Categorias em separar claramente os termos homônimos (a ameaça do\nproverbial “o ser se diz de muitos modos”). Barbara Cassin, em seu \u003Ci\u003EElogio da\nTradução\u003C\/i\u003E (2016), retrata o impulso classificador aristotélico como uma\ninvestida contra qualquer tipo de equivocidade no uso dos termos. Igualmente, o\njá mencionado Funkenstein caracteriza o ideal “aristotélico” de conhecimento\ncomo o de não-equivocidade (2018, 2B2, p.35-36). Ora, ambiguidade ou\nequivocidade é exatamente o que encontramos na dissonância entre os níveis\ncomunicativo e metacomunicativo de Bateson. Se não se trata propriamente de uma\nreferência ao estagirita, o uso do adjetivo é ainda coerente quando se refere\nao objetivo epistêmico de uma desambiguação universal que garanta\ndefinitivamente o uso inequívoco da língua.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ELembramos, neste ponto, que o título do\ntrabalho de Sutton-Smith é, precisamente, \u003Ci\u003EThe Ambiguity of Play\u003C\/i\u003E, e que já\nencontramos em nosso curto artigo muitas vezes o deslize imprevisível entre\ncategorias que se propunham distintas: do sério ao lúdico, do jogo à\nbrincadeira, e vice-versa. O jogo como fenômeno, portanto, arrisca pôr abaixo a\ninequivocidade almejada por certa vertente logicista. Entre as três disciplinas\nclássicas da linguagem, o jogo não pertenceria propriamente à lógica, senão à\nretórica.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EMas vejamos, então, alguns aspectos da Retórica\nque a tornam apta à análise do jogo e da brincadeira. Primeiramente, e de forma\ncontundente, \u003Ci\u003Epertence à tradição retórica a própria categoria de lei ou\nregra\u003C\/i\u003E, a questão do escopo de aplicação da regra, a definição dos casos, a\ndistinção dos casos, o difícil sopesar de exigências conflitantes na aplicação\nda lei. Um mesmo fato pode ser colocado sob luzes diferentes a depender dos\ninteresses em jogo: o mesmo caso tem advogados de defesa e de acusação. É neste\ncontexto, aliás, que se aplicam todos os termos tradicionais para a pluralidade\nde interpretações possíveis. Em Quintiliano (2015, livro VII, caps. 6-10, e em\nespecial o 9), a “ambiguidade” [\u003Ci\u003Eambiguitas, amphibolia\u003C\/i\u003E] entre a letra da\nlei e o espírito do legislador que a escreveu é um tema longamente tratado,\npertencente à tradição legal do Direito romano, e aplicada a todo tipo de\ndiscurso judiciário.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EEmbora a lógica tenha “regras”, é de se\nnotar que elas são derivadas historicamente mais das regras da gramática, ou\nmelhor, da álgebra, que a certa altura do XIX, com Boole (1847), vem a ser\nencarada como mais um “sistema de expressão”, para usar as palavras de\nSutton-Smith, na esteira da longa tradição de Leibniz. Nesse labirinto, a\nquestão não é \u003Ci\u003Ese\u003C\/i\u003E se trata de linguagem, mas \u003Ci\u003Ede que modo\u003C\/i\u003E ela pode\nser encarada como tal, e \u003Ci\u003Esob que ponto de vista\u003C\/i\u003E há maior analogia entre\nos jogos e a linguagem (e os jogos de linguagem!). Segundo pensamos, a resposta\nestá no arsenal conceitual da retórica.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2pt; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ECurioso, porém, é que Sutton-Smith, na\nesperança de dar maior confiabilidade a suas teses, aproxima suas descrições do\n\u003Ci\u003Eplay\u003C\/i\u003E à ciência biológica. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ERecorrendo a\nStephen Jay Gould, ele cita:\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 4.0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 4cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E“Precise adaptation, with each part finely honed to perform a definite\nfunction in an optimal way, can only lead to blind alleys, dead ends, and\nextinction. In our world of radically and unpredictably changing environments,\nan evolutionary potential for creative responses requires that organisms\npossess an opposite set of characteristics usually devalued in our culture:\nsloppiness, broad potential, quirkiness, unpredictability, and, above all,\nmassive redundancy. The key is flexibility, not admirable precision.” (JAY\nGOULD, \u003Ci\u003EFull House\u003C\/i\u003E, 1996, p.44; \u003Ci\u003Eapud\u003C\/i\u003E SUTTON-SMITH, 2001, p.221)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftn9\" name=\"_ftnref9\" style=\"mso-footnote-id: ftn9;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 11pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: ZH-CN;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E.\u0026nbsp;\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EOnde poderia estar, então, a proximidade entre a biologia e a\nretórica? Ora, nas regras mesmas. Outros filósofos da ciência médica, e em\nespecial CANGUILHEM (1991), enxergam no fato vital uma questão, mais uma vez,\nde \u003Ci\u003Einstituição de regras de funcionamento\u003C\/i\u003E. A fisiologia de um animal é\naqui o exemplo perfeito: cada ser humano tem uma pressão arterial específica,\nmas todos se esforçam em manter a sua própria tanto quanto possível a fim de\nevitar a morte. Para Canguilhem, a normatividade, instituição de normas, é o\nfato básico da própria vida em geral. Mesmo a ameba institui regras e, através\ndelas, escolhe, pois busca certas coisas e evita outras. Isso evidencia que as\ncaracterísticas retóricas contribuíram inadvertidamente ao avanço inclusive das\nciências que consideramos pacificamente dignas deste nome. Como traço\nevolutivo, o ser vivo deve manter suas regras, mas não pode instituí-las de\nforma absolutamente estrita, sob pena de limitar suas próprias possibilidades. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EPara Canguilhem, está aí a própria definição de saúde: “What\ncharacterizes health is the possibility of transcending the norm, which defines\nthe momentary normal, the possibility of tolerating infractions of the habitual\nnorm and instituting new norms in new situations.” \u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E(CANGUILHEM, 1991,\npp.196-197)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftn10\" name=\"_ftnref10\" style=\"mso-footnote-id: ftn10;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: ZH-CN;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E. A vida, sob essa\nperspectiva, é ela mesma um jogo, de modelo gramatical, entre a repetição das\nregras herdadas e da busca (lúdica?) por variações, ou seja, pela ampliação das\npossibilidades. Este talvez seja um começo de resposta possível à perplexidade\nde Bateson diante do nível metacomunicativo dos animais. Para que possa\nbrincar, o animal precisa gostar de se movimentar. A alegria da vida diz\nrespeito também às potencialidades que ela abre. Estar vivo não é mover-se, mas\npoder mover-se, estar inclinado a mover-se, e ter prazer neste ato. A natureza\nbrinca com os animais e com as crianças para ensiná-las o que é sério, e a\nbrincadeira é apenas um degrau nesta caminhada: porém, a partir do que já\nvimos, é possível dizer que esta é apenas uma das figurações possíveis da\ntransição entre o sério e o lúdico.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EComo quer que seja, surge mais uma vez de forma clara aqui \u003Ci\u003Eo\nproblema da motivação ou da teleologia\u003C\/i\u003E. Por que não há regras fixas que\ndefinam onde acaba o lúdico e começa o sério, ou vice-versa? Quando o jogo vira\nbrincadeira, e a brincadeira, jogo? A tradição retórica e gramatical já sabe,\ndesde a antiguidade, que não é possível interpretar um texto abstraindo da\nintenção do autor. Essa incontornabilidade da teleologia na linguagem é outro\naspecto que dificulta classificar o jogo e a brincadeira sob a alcunha\nestritamente “lógica”, que normalmente diz respeito ao caráter exclusivamente\nformal das relações. Nesse sentido, o nexo fundamental de um jogo ou\nbrincadeira é seu objetivo, e é por isso que todo livro de regras começa por\nele. Ora, se a filosofia acadêmica quis expulsar esse tipo de concatenação de\nseus próprios limites, ele foi plenamente aceito em todas as demais disciplinas\nque costumamos classificar como “humanas”. O arsenal retórico pervade muitas\nciências, e mesmo a biológica, mas ele é mais saliente justamente na\nantropologia, lugar em que parece ter se refugiado a questão do jogo e a maior\nparte de suas instâncias. Ela existe, porém, também em outras áreas. O próprio\nHuizinga, considerado pioneiro na investigação do jogo, foi um dos primeiros autores\nda chamada “história social”, que incorpora à história aspectos da antropologia\ne da sociologia. De forma mais geral, os aspectos retóricos das ciências\nhumanas vêm sendo apontados e valorizados por gerações mais recentes de autores\n(cf. ROBERT \u0026amp; GOOD (eds.), 1993).\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EUm grande estudioso da tradição retórica e de seu significado\ncontemporâneo, Brian Vickers, chama a atenção à correspondência entre retórica\ne vida (VICKERS, 1988, pp.1-6). Ele nos diz que os fatos desse uso interessado\nda linguagem surgem, antes de mais nada, na vida cotidiana, e que apenas o\ndesejo posterior de teorização é que a transforma numa disciplina. Mas esse é\num fato comum das três artes do \u003Ci\u003Etrivium\u003C\/i\u003E, como sabemos: as línguas\nfuncionam gramaticalmente desde antes dos primeiros gramáticos. Os lógicos\nigualmente se comprazem em saber melhor que as demais pessoas como elas mesmas\npensam. Igualmente, a retórica apenas teoriza e sistematiza fatos do uso da\nlinguagem, ou melhor, dos sistemas semióticos, que preexistem à disciplina em\nsentido estrito. De modo geral, a ambiguidade ou a plurivocidade de sentidos é\num fato fundamental da língua, como reconhecido por Saussure e amplamente\ndisseminado na tradição estruturalista do século XX.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EFinalmente, como expressão do impulso contrário, o da redução de\ntudo a regras estritas, vemo-lo análogo a outras tendências contemporâneas,\ncomo o próprio logicismo e a burocratização analisada por Graeber, ambos\ncontidos no sonho das regras extremamente “finas” no sentido de Daston, isto é,\ndiretas e que prescindam de especificações ulteriores. O antropólogo de que\npartimos neste texto chega a enunciar abertamente a tese de que todo o esforço\nburocrático se compreende como surgido do medo da brincadeira (GRAEBER, 2015, p.193),\ne cristaliza-se no jogo maligno da burocracia, um expediente que sequer logra\nrealmente eliminar qualquer tipo de exceção, transformando-se em apenas outra\nforma de exercício livre do poder por uma casta restrita. Porém, de forma\nesperançosa e em espírito anarquista, se a burocracia é um jogo, então ela\nvigora necessariamente \u003Ci\u003Eapenas numa região circunscrita e de forma temporária\u003C\/i\u003E;\no que por si mesmo indica a superação da forma hiperburocratizada vivida na\npolítica atual.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-indent: 36pt; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EAlguns dos temas deste artigo foram esboçados apenas como\nbrincadeira, isto é, como abertura de um leque de possibilidades. Se as\ninserimos, é pela certeza de que como brincadeira elas já valem algo, mas ainda\nque poderão ganhar mais força se tomadas como jogo por leitores futuros, mesmo\nque esse jogo se proponha agonista e se dê contra nós. Quanto ao escopo da\nFilosofia como disciplina, por sua vez, ela nos parece melhor afigurada como a\nenciclopédia completa dos conhecimentos, e por isso não há razão para que a\nrestrinjamos ao que se considera “lógico” em sua acepção mais estrita. Dessa\nforma, libertamo-nos para recorrer a autores de outras áreas, desde que com um\nobjetivo claro. Pode ser, enfim, que as coisas mais sérias não passem de um\njogo diabólico, e que a brincadeira é que seja coisa séria.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EReferências\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EBATESON, Gregory: A Theory of Play and\nFantasy [1955], In: BATESON, Gregory: \u003Cb\u003ESteps to an Ecology of Mind\u003C\/b\u003E. 2ª\nedição. Northavle, New Jersey: Jason Aronson Inc., 1987, p.138-148.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EBOOLE, G.: \u003Cb\u003EThe Mathematical Analysis of\nLogic\u003C\/b\u003E. Londres: 1847.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ECANGUILHEM, Georges: \u003Cb\u003EThe Normal and the\nPathological\u003C\/b\u003E. Nova York: Zone Books, 1991.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ECASSIN, Barbara: \u003Cb\u003EÉloge de la\ntraduction: compliquer l'universel\u003C\/b\u003E. Paris: Fayard, 2016.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EDASTON, Lorraine: \u003Cb\u003ERules: A Short\nHistory of What We Live By\u003C\/b\u003E. Princeton University Press, 2022.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EDASTON, Lorraine, \u0026amp; PARK, Katharine: \u003Cb\u003EWonders\nand the Order of Nature, 1150–1750\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ENova York: Zone Books, 1998.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EECO, Umberto: \u003Cb\u003ETratado Geral de Semiótica\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ESão Paulo: Perspectiva, 2014.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EFUNKENSTEIN, Amos: \u003Cb\u003ETheology and the\nScientific Imagination, from the Middle Ages to the Seventeenth Century\u003C\/b\u003E (2ª\nedição). Princeton UP, 2018.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EGIRARD, René: \u003Cb\u003EDes choses cachées depuis\nla fondation du monde\u003C\/b\u003E. Paris: Grasset et Fasquelle, 1978.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EGRAEBER, David: The Utopia of Rules, or\nWhy We Really Love Bureaucracy After All, In: GRAEBER, David: \u003Cb\u003EThe Utopia of\nRules: On Technology, Stupidity, and the Secret Joys of Bureaucracy\u003C\/b\u003E.\nLondres: Mellville House, 2015, p. 149-205.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EONG, Walter J.: \u003Cb\u003ERamus, Method and the\nDecay of Dialogue: From the Art of Discourse to the Art of Reason\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EHarvard University\nPress, 1958.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EQUINTILIANO, Marco Fábio. \u003Cb\u003EInstituição Oratória\u003C\/b\u003E. 4 tomos.\nCampinas: Unicamp, 2015.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EROBERTS, Richard H., \u0026amp; GOOD, James M.M.\n(eds.): \u003Cb\u003EThe Recovery of rhetoric: persuasive discourse and disciplinarity in\nthe human sciences\u003C\/b\u003E. University of Virginia Press, 1993.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003ESUTTON-SMITH, Brian: \u003Cb\u003EThe Ambiguity of\nPlay\u003C\/b\u003E. Harvard University Press, 2001.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EVICKERS, B.: \u003Cb\u003EIn Defence of Rhetoric\u003C\/b\u003E.\nOxford: Clarendon Press, 1989.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EWEISS, Paul: The Theory of Types, in:\nKORZYBSKI, Alfred: \u003Cb\u003EScience and sanity: an introduction to non-Aristotelian\nsystems and general semantics\u003C\/b\u003E. Lakeville, Connecticut: International\nNon-Aristotelian Library Publishing Company, 1950.\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 2.0pt; margin-left: 0cm; margin-right: 7.1pt; margin-top: 0cm; margin: 0cm 7.1pt 2pt 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cdiv style=\"mso-element: footnote-list;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"Notaderodap1\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftnref1\" name=\"_ftn1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\n\u0026nbsp;“Em primeiro lugar, qual é a relação entre \u003Ci\u003Eplay\u003C\/i\u003E e jogos? Nós\njogamos [\u003Ci\u003Eplay\u003C\/i\u003E] jogos. Isso significa então que \u003Ci\u003Eplay\u003C\/i\u003E e jogos são\nde fato a mesma coisa? É verdade que a língua inglesa é um pouco imprópria para\nsequer distinguir as duas - na maior parte das línguas, a mesma palavra cobre\nos dois sentidos. (Isso vale mesmo para a maior parte das línguas europeias,\ncomo no francês \u003Ci\u003Ejeu\u003C\/i\u003E ou no alemão \u003Ci\u003Espiele\u003C\/i\u003E.) Mas, num outro nível,\neles parecem opostos, pois um sugere uma criatividade de formas livres, e o\noutro, regras.”\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E(tradução nossa, como\ntodas as deste artigo, exceto indicação em contrário)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn2\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftnref2\" name=\"_ftn2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\nAgradeço o apontamento do exemplo do drible ao amigo Pedro Nagem.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn3\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"Notaderodap1\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftnref3\" name=\"_ftn3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\n“É verdade que se pode jogar [\u003Ci\u003Eplay\u003C\/i\u003E] um jogo; mas falar em \u003Ci\u003Eplay\u003C\/i\u003E\nnão implica necessariamente a existência de regras.”\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn4\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"Notaderodap1\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftnref4\" name=\"_ftn4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast;\"\u003E[4]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\nÉ provável que diferentes regiões brasileiras tenham diferentes expressões para\ndesignar essa situação, como por exemplo “carta branca” – mas isso seria um\ntrabalho propriamente antropológico que ultrapassa nossas pretensões.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn5\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"Notaderodap1\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftnref5\" name=\"_ftn5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\n“Jogos são ações puramente governadas por regras.”\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn6\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"Notaderodap1\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftnref6\" name=\"_ftn6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\n“As ações de que participamos agora não denotam o que denotariam os\nsignificados dessas ações.” \u003Ci\u003E(tradução nossa)\u003C\/i\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn7\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"Notaderodap1\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftnref7\" name=\"_ftn7\" style=\"mso-footnote-id: ftn7;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\n“Quando as condições de fundo das regras rígidas e finas entra em colapso de\nrepente, retornam as regras grossas, independentemente da época.”\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn8\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"Notaderodap1\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftnref8\" name=\"_ftn8\" style=\"mso-footnote-id: ftn8;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\n“O jogo é como uma linguagem: um sistema de comunicação e expressão, nem bom\nnem ruim em si mesmo.”\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn9\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"Notaderodap1\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftnref9\" name=\"_ftn9\" style=\"mso-footnote-id: ftn9;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E \u003C\/span\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E“Uma adaptação precisa, com\ncada parte finamente afiada para executar uma função circunscrita de forma\nótima, só pode levar a becos sem saída e à extinção. Em nosso mundo de\nambientes que mudam de forma radical e imprevisível, um potencial evolutivo\npara respostas criativas exige que os organismos tenham um conjunto oposto de\ncaracterísticas, em geral desvalorizado em nossa cultura: desleixo, potencial\namplo, estranheza, imprevisibilidade e, acima de tudo, redundância gigantesca.\nA chave é a flexibilidade, não uma precisão admirável.”\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn10\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"Notaderodap1\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2023.1\/Revisados\/Brincadeira%20e%20Jogo,%20artigo%20Revista%20S%C3%ADsifo.docx#_ftnref10\" name=\"_ftn10\" style=\"mso-footnote-id: ftn10;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: DengXian; mso-fareast-language: ZH-CN; mso-fareast-theme-font: minor-fareast;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Constantia\u0026quot;,serif; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\n“O que cararacteriza a saúde é a possibilidade de transcender a norma, que\ndefine o momentaneamente normal; a possibilidade de tolerar infrações à norma\nhabitual e instituir novas normas em novas situações.” \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/647771783371715605\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/11\/brincadeira-e-jogo.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/647771783371715605"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/647771783371715605"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/11\/brincadeira-e-jogo.html","title":"Brincadeira e Jogo"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhR8nVHsZ0HstM2BvuO2PV1vybfrI4WbdJrLNiNuDSG-tSOVt9l01ng_YLCXNmQDXnHnjBwHQAUxswOaDPWKNwB6GmCYdzyvfu9hm6Ju_uy2OQCwS1PawAqlVv5Hu0OdRPNPjaj_rIT_zsMTVgCFoq7cDlZmAepyPrWjDLp7EGfSN2m8pjGxHTCCghBKqg\/s72-c\/1.JPG","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-8404063353133238905"},"published":{"$t":"2023-01-31T15:32:00.004-03:00"},"updated":{"$t":"2023-02-06T22:49:38.946-03:00"},"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","$t":"Do espectador simpático: sobre A Metafísica da Cinefilia, de Yves São Paulo"},"content":{"type":"html","$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\/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":"https:\/\/www.revistasisifo.com\/feeds\/8404063353133238905\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/01\/do-espectador-simpatico-sobre.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/8404063353133238905"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/8404063353133238905"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/01\/do-espectador-simpatico-sobre.html","title":"Do espectador simpático: sobre A Metafísica da Cinefilia, de Yves São Paulo"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"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":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-4270229271578003591"},"published":{"$t":"2023-01-31T15:14:00.004-03:00"},"updated":{"$t":"2023-01-31T15:16:58.696-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Líderes, massas e os outros: elementos da psicologia de massas de Freud"},"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\/AVvXsEjNTs3tDdfOGc561HUw09OgtlZrTawPcTLmI7gC0HBC0pKlJv5yM-LD_D1PiG2GQY36fc2jCHkVezPjfWTj4RjtnXYmBaQ1MRiLmRL1VaVEW_FDQQO5nZZzu_8zdqRhuo8CiQa5saPFQtsj5ZbslcIYLLnC7tgJqScetpYNq9oQnPLwz8ZcdoNwTTZk\/s800\/800px-1933-may-10-berlin-book-burning.JPG\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"637\" data-original-width=\"800\" height=\"255\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEjNTs3tDdfOGc561HUw09OgtlZrTawPcTLmI7gC0HBC0pKlJv5yM-LD_D1PiG2GQY36fc2jCHkVezPjfWTj4RjtnXYmBaQ1MRiLmRL1VaVEW_FDQQO5nZZzu_8zdqRhuo8CiQa5saPFQtsj5ZbslcIYLLnC7tgJqScetpYNq9oQnPLwz8ZcdoNwTTZk\/s320\/800px-1933-may-10-berlin-book-burning.JPG\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\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\"\u003EDomínio Público\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\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\"\u003EDesconhecido\u003C\/span\u003E - \u003Cspan class=\"mw-mmv-source\"\u003E\u003Ca class=\"external text\" href=\"http:\/\/collections.ushmm.org\/search\/catalog\/pa26364\" rel=\"nofollow\"\u003EUnited States Holocaust Memorial Museum\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:\/\/commons.wikimedia.org\/wiki\/File:1933-may-10-berlin-book-burning.JPG\" target=\"_blank\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003EA\n member of the SA throws confiscated books into the bonfire during the \npublic burning of \"un-German\" books on the Opernplatz in Berlin.\u003C\/span\u003E\u003C\/a\u003E\u003C\/p\u003E\u003Cp class=\"mw-mmv-image-desc\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003C\/div\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1dX9PlKlVuxULN0axO9KqkZKAz-lUFKgA\/view?usp=sharing\" target=\"_blank\"\u003E\u003Cspan style=\"font-size: small;\"\u003EPDF\u003C\/span\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; 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\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; 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\/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\u003EHans\nMagno Alves Ramos\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: 0.18cm; margin-right: 0.2cm; orphans: 0; 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;\"\u003EMestre\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Eem\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 2.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003EFilosofia\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Eprofessor\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 1.9pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 2.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003EFilosofia\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 2.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Eno\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: 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none;\"\u003EFederal\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 2.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003EGoiás\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 1.9pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 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\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=\"letter-spacing: -3.2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003EIFG.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003ENasci\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Eem\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003ETaiobeiras\/MG,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Eformei-me\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Eem\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003ELicenciatura\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Eem\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003EFilosofia\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Ena\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003EUniversidade\nEstadual de Montes Claros, no norte de Minas Gerais, e fiz meu\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Emestrado\nem 2010, na Faculdade Jesuíta de Filosofia e Teologia – FAJE, com\na\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: -3.2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Edissertação\n“A\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Econcepção\nkantiana\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: -0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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 lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003Ede\nvirtude”. Email:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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=\"letter-spacing: -0.2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Ca href=\"mailto:hans.ramos@ifg.edu.br\"\u003E\u003Cspan style=\"color: blue;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cu\u003Ehans.ramos@ifg.edu.br\u003C\/u\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\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;\"\u003EEste\ntrabalho buscou reunir algumas das categorias da psicologia de\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Emassas\nde Freud para servir à análise da relação dos líderes com a\nmassa, da\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Erelação\nentre os membros da massa e da relação entre estes com os outros,\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eque\nnão pertencem aos seus grupos. Nessa perspectiva, demonstrou-se que\na\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Emassa\né formada por indivíduos que, inconscientemente, elegem a mesma\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Epessoa\ncomo ideal de seus eus, estabelecendo com essa pessoa, na condição\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ede\nlíder, uma relação de enamoramento, devoção, de extrema\nvulnerabilidade\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eàs\nsuas sugestões (hipnose)\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 style=\"letter-spacing: 3.3pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ee\nde disposição ao sacrifício. Entre os membros\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eda\nmassa predomina a identificação, ligação amorosa que surge da\npercepção\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 style=\"letter-spacing: -3.2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Edo\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 style=\"letter-spacing: 0.4pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eque\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 style=\"letter-spacing: 0.5pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eeles\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 style=\"letter-spacing: 0.4pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Etêm\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 style=\"letter-spacing: 0.5pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eem\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 style=\"letter-spacing: 0.5pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ecomum,\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 style=\"letter-spacing: 0.5pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eprincipalmente\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 style=\"letter-spacing: 0.4pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ecom\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 style=\"letter-spacing: 0.5pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Erespeito\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 style=\"letter-spacing: 0.5pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eaos\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 style=\"letter-spacing: 0.4pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eseus\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 style=\"letter-spacing: 0.3pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eideais\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 style=\"letter-spacing: 0.4pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ede\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 style=\"letter-spacing: 0.4pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eeu\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 style=\"letter-spacing: -3.2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ee\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Erenúncias\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eem\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ecomum,\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eo\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eque\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Egarante,\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eentre\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eeles,\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ea\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Emútua\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Einfluência,\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eo\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Econtágio\ne a possibilidade de compaixão. Em relação aos indivíduos que não\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Epertencem\nao grupo, os membros deste se dispõem à hostilidade, como forma\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ede\ncompensação pelos sacríficos e renúncias que a cultura exige de\ncada um,\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ecomo\nse fossem um alvo para se expurgarem das repressões e privações\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 style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Esofridas.\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\nlíderes,\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=\"letter-spacing: -0.2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\n\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\"\u003Emassas,\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=\"letter-spacing: -0.4pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\n\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\"\u003Eenamoramento,\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=\"letter-spacing: -0.2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\n\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\"\u003Eidentificação,\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=\"letter-spacing: -0.2pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\n\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\"\u003Ehostilidade.\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\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=\"en-US\"\u003EThis\narticle aims to use the categories of Freud's mass psychology to\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eanalyze\nthe relationship of leaders with the mass, the relationship between\nthe\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Emembers\nof the mass and the relationship between them and the outgroups.\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003EFrom\nthis perspective, it was shown that the mass is formed by individuals\nwho\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eunconsciously\nelect the same person as the ideal of themselves, establishing\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Ewith\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Ethat\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eperson,\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eas\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Ea\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eleader,\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Ea\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Erelationship\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eof\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Elove,\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Edevotion,\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eextreme\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Evulnerability\nto their suggestions (hypnosis) and willingness to sacrifice. Among\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Ethe\nmembers of the mass, identification predominates, as a loving\nconnection\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Ethat\narises from the perception of what they have in common, especially\nwith\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Erespect\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eto\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Etheir\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eideal\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eof\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eself\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eand\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: 0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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: 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lang=\"en-US\"\u003Eto\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: -0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Epurge\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: -0.2pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan 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black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eprivations\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: -0.2pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Esuffered.\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=\"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\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=\"en-US\"\u003Eleaders,\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: -0.3pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Emasses,\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: -0.2pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Epassionate,\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: -0.2pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Eidentification,\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: -0.1pt;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\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=\"en-US\"\u003Ehostility.\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\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-top: 0.35cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003EEste\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etrabalho\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Evisa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexpor\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etrês\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etópicos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epsicologia\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efreudiana\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas que podem ser\npertinentes à compreensão dos fenômenos de grupo: a) a relação\ndos grupos com seus líderes, b) a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erelação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emembros\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede um\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Egrupo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eentre\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esi e\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\nc) \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecom\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eoutros. Após a\nexposição, esses tópicos serão ilustrados brevemente a partir de\nfalas relacionadas a líderes carismáticos.\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;\"\u003ENesta\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eabordagem,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eoptamos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epor\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epercorrer\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eevolução\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elógica\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecronológica das\nconcepções da teoria freudiana, mas sim fazer, a partir de uma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Evisão panorâmica dos\ntextos, um apanhado das concepções capazes de lançar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eluzes\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esobre os\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etópicos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emencionados\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eacima.\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;\"\u003EO que aqui chamamos de psicologia de\nmassas de Freud (1856-1939)\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esão as teorias\ndesenvolvidas nos textos que tratam da “psicologia dos povos”,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda cultura e do\ncomportamento de grupos. São textos que datam de 1913 até\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E1939: \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003ETotem\ne tabu \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(1913), \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EPsicologia\nde massas e análise do eu \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(1921),\n\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EO\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Efuturo de uma\nilusão\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(1927), \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EO\nmal-estar na cultura\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(1930) e \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EMoisés\ne o\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Emonoteísmo\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(1939).\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ENa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eadoção\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexpressão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“psicologia\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas”,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseguimos o próprio\nFreud, que, em 1913, em \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003ETotem\ne tabu\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E, seu primeiro texto\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaplicação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eganhos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epsicanalíticos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eà\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecompreensão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecultura\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomportamento dos povos,\nchamou essa abordagem teórica de psicologia dos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epovos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EVölkerpsychologie\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E),\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eno\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseu\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eúltimo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etexto\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.4pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emesma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eabordagem,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EMoisés\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Ee\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eo\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Emonoteísmo\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(1939),\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eempregava\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etermo\n\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EM\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eassenpsychologie.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote1sym\" name=\"sdfootnote1anc\"\u003E\u003Csup\u003E1\u003C\/sup\u003E\u003C\/a\u003E\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EPara\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Euma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edefinição\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edessa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eabordagem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epsicológica,\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epodemos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eusar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epalavras\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epróprio\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EFreud:\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epsicologia\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etrata\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003Eo\nser\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E individual como\nmembro de uma tribo, um povo, uma casta, uma classe,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Euma instituição, ou\ncomo parte de uma aglomeração que se organiza como\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem determinado momento,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epara\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecerto\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efim” (Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2019a,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E37).\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\u003Cspan style=\"font-size: x-small;\"\u003E\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EAntes\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eapresentar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ealguns\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eelementos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexplicativos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomportamento\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epreciso\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecaracterizá-lo,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epara\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eisso,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EFreud\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eusou do trabalho de\nGustave Le Bon (1841-1931), cujo livro \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EPsicologia\ndas multidõe\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Es\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\nteve bastante repercussão na época. Não é desprezível atentarmos\nao fato de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque a descrição de Le\nBon parece se referir especificamente às multidões, aos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Egrupos que se formam\ncomo massas de forma efêmera e volátil, nas palavras\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede Freud, “à\naglomeração que se organiza em determinado momento, para um\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecerto fim”. Le Bon\nempregou a palavra \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Efoule\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E,\ne a tradução alemã do seu livro,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EMasse\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ENo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eentanto,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EFreud\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eusou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edescrição\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epara\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etraçar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eapontamentos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexplicativos da\npsicologia de massas de forma geral, conforme sua definição\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emais ampla. Isso indica\nque Freud considerou que uma instituição ou grupos,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epor exemplo, estáveis e\naltamente organizados, exigem, ainda que com menos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eintensidade e com\nredução de danos, as disposições psíquicas próprias da\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Efoule\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.\nNesse sentido, ele chamou a igreja e o exército de massas\nartificiais, e\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomparou a \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Efoule\n\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecom as ondas mais altas, ao\npasso que as socializações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eestáveis seriam as\nondas menos perceptíveis no mar: “As massas do primeiro\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etipo são, por assim\ndizer, sobrepostas às últimas assim como no mar as ondas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecurtas,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ealtas,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ese\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esobrepõem às longas”\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2019a,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E61).\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0.35cm; margin: 0.35cm 0.21cm 0cm 0.18cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003ENa descrição leboniana, a disposição\nanímica dos indivíduos em massas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaparece\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etendo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseguintes\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecaracterísticas:\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eenfraquecimento\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eindividualidade – há\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Euma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehomogeneização\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomportamento,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ese\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epessoas anulassem, em\nalguma medida, as barreiras individuais para formar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum organismo maior, uma\nalma coletiva; enfraquecimento da censura moral\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eoriunda da consciência\npessoal (interior) de cada indivíduo e do senso de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eresponsabilidade\nindividual; grande suscetibilidade a seguir palavras e ações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edos líderes e dos\nmembros do grupo; tendência ao desprezo das ponderações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eracionais e da própria\nrealidade, mobilizando-se de forma inconsciente, emotiva\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecom\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einclinação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eextremos.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0.35cm; margin: 0.35cm 0.21cm 0cm 0.18cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003EVale\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecitar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edescrição\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesta\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eúltima\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecaracterística:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; margin-top: 0.01cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4.18cm; margin-right: 0.71cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EQuem\nquiser influir sobre ela [a massa], não necessita medir\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Elogicamente\nos argumentos; deve pintar com as imagens\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emais\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Efortes,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eexagerar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esempre\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Erepetir\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emesma\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecoisa.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EComo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emassa\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enão\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edúvidas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Equanto\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eao\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eé\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Everdadeiro\nou falso, e tem consciência da sua enorme força, ela é, ao\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emesmo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etempo,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eintolerante\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecrente\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ena\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eautoridade.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEla\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Erespeita\na força, e deixa-se influenciar apenas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emoderadamente\npela bondade, que para ela é uma espécie\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\nfraqueza. O que ela exige de seus heróis é fortaleza, até\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emesmo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eviolência\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\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(Freud,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2019a,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ep.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E50-1).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Ch1 align=\"justify\" class=\"western\" style=\"margin-left: 4.22cm; margin-top: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003EEm\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003Enome\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003Epai:\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003Elíderes\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003Emassas\u003C\/span\u003E\u003C\/h1\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; margin-top: 0.01cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-left: 0.18cm; margin-right: 0.2cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003EFreud acreditava que os indivíduos,\nao se agregarem, necessitavam de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum líder de forma\nanáloga e inconsciente à necessidade de uma criança de um\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epai.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“A apavorante\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eimpressão do desamparo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einfantil\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edespertou a necessidade\nde proteção – proteção através do amor – que é satisfeita\npelo pai” (Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2018e, p. 58). Para a\ncriança, o pai é proteção, amparo, o poder que ela não\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etem,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einclusive\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esatisfazer\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esuas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epróprias\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecarências\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E–\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etambém\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Equem impede a satisfação\nde alguns de seus impulsos e se interpõe entre ela e sua mãe,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eobjeto\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprimordial\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo amor\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda criança.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESabemos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eexiste,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ena\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emassa\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ehumana,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eforte\nnecessidade de uma autoridade que se possa admirar, à\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Equal\nas pessoas se dobrem, pela qual sejam dominadas e até\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emaltratadas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eeventualmente.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ENa\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epsicologia\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eindivíduo\ndescobrimos de onde vem essa necessidade da massa. É o\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eanseio\npelo pai, inerente a cada um desde a infância (...).\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAgora\ncomeçamos a perceber que todos os traços de que\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edotamos\no grande homem são traços paternos, que nesta\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Econcordância\nse acha a natureza do grande homem, que até agora buscamos em vão.\nA firmeza dos pensamentos, a\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eforça\nda vontade, a energia da ação fazem parte da imagem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epaterna,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esobretudo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eliberdade\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eindependência\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Egrande\nhomem, sua divina indiferença, que pode chegar à\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eausência\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eescrúpulos.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EÉ\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epreciso\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eadmirá-lo,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eé\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epossível\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Econfiar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enele,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emas\nnão há como não temê-lo (Freud, 2018d, p. 152).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0cm; margin: 0cm 0.21cm 0cm 0.18cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003EAo\ncontrário de muitas abordagens mais recentes, na teoria freudiana\nnão há uma configuração abstrata,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote2sym\" name=\"sdfootnote2anc\"\u003E\u003Csup\u003E2\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\ncom um conjunto de características invariáveis, da liderança; o\nlíder não se faz unicamente por sua personalidade, mas sobretudo\npela relação que estabelece com o seu grupo, se cumpre bem a\u003C\/span\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Efunção\nde afastar a inconsciente insegurança infantil, se vem ao encontro\nde uma demanda emocional ou afetiva não realizada: “Admitamos,\nassim, que o grande homem influencie os seus contemporâneos de duas\nformas: por sua personalidade e pela ideia que defende. Tal ideia\npode enfatizar um velho desejo\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote3sym\" name=\"sdfootnote3anc\"\u003E\u003Csup\u003E3\u003C\/sup\u003E\u003C\/a\u003E\ndas massas ou mostrar-lhes uma nova meta de desejo, ou cativá-las de\noutra maneira” (Freud, 2018d, p. 151).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0cm; margin: 0cm 0.21cm 0cm 0.18cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003EEmbora\na relação com o pai suscite uma ambivalência afetiva, por ele\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eser,\nao mesmo tempo, o protetor e o castrador, suscitando admiração,\namor,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eporém\ntambém hostilidade, e essa ambivalência seja observada também nos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Epovos\nprimevos em relação aos seus chefes, analisada em Totem e tabu, no\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Etexto\nA psicologia de massas e análise do eu,\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote4sym\" name=\"sdfootnote4anc\"\u003E\u003Csup\u003E4\u003C\/sup\u003E\u003C\/a\u003E\nquando abordou fenômenos das\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Esociedades\nmodernas, a caracterização que Freud fez da relação das massas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Ecom\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Elíder\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eenfatiza\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eamor\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Ecomo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eimpulso\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Edominante,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Esendo,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Einclusive,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Echamada\nde enamoramento, de meta sexual inibida a ligação afetiva que se\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eestabelece\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eentre\nmembros e líder.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0cm; margin: 0cm 0.21cm 0cm 0.18cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003EO\nenamoramento busca diretamente satisfação sexual, no entanto, em\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Ealguns\ncasos isso tem que ser renunciado, convertendo-se essa energia num\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Esentimento\nterno e idealizante do objeto. Nesse caso, o líder encanta o\nsujeito,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eaparecendo-lhe\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Etão\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eadequadamente\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Ecomo\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eideal,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Epassa\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eocupar\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Epsiquicamente\nnos membros da massa o lugar de ideal de eu, de Super-eu,\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote5sym\" name=\"sdfootnote5anc\"\u003E\u003Csup\u003E5\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Edonde\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Esua\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Egrande\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Einfluência\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Esobre\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eindivíduo,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Einclusive\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Elhe\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eservindo\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Ebússola\nmoral. “Pode-se dizer que o grande homem é justamente a autoridade\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Epela\nqual se realiza o feito [autossacrifício], e, dado que o próprio\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Egrande\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Ehomem\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eproduz\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eefeito\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Egraças\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eà\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Esemelhança\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Ecom\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Epai,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.2pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Enão\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eé\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eadmirar\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\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 style=\"font-style: normal;\"\u003Eque\nlhe caiba o papel de Super-eu na psicologia de massas” (Freud,\n2018d, p.162-3).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0cm; margin: 0cm 0.21cm 0cm 0.18cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003EIsso\nnão é pouco. Ao tentar explicar os traços da cultura judaica (nas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Epalavras\nde Freud, o caráter dela), e sobretudo a elevada autoestima de seu\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Epovo,\nele afirmou: “foi o homem Moisés que imprimiu ao povo judeu esse\ntraço”\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E(Freud\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E2018d:\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E147).\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote6sym\" name=\"sdfootnote6anc\"\u003E\u003Csup\u003E6\u003C\/sup\u003E\u003C\/a\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003ENo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003ECompêndio\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003EPsicanálise,\nanalisando o\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Etrabalho\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eclínico\nda sua teoria, Freud chamou de transferência o processo pelo qual o\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Epaciente\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Etransfere\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eao\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eanalista\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Esentimentos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eemoções\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eatribuíra\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Ealguém\nque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Elhe\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Efora\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Ena\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Einfância\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eseu\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eguia,\ne\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eexplicou:\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; margin-top: 0.02cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0cm; margin: 0cm 0.7cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ese\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epaciente\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecoloca\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eanalista\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eno\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Elugar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epai\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\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(mãe),\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etambém\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Elhe\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Econcede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epoder\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eseu\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESuper-eu\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eexerce\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esobre\nseu eu, pois os pais, afinal, foram a origem do Super-eu. O novo\nSuper-eu tem agora a oportunidade para uma\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eespécie\nde educação \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Ea\nposteriori \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edo\nneurótico, pode corrigir\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eerros\ncometidos pelos pais na educação (Freud, 2018b, p.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E109).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0cm; margin: 0cm 0.7cm 0cm 4.18cm;\"\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;\"\u003EO\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elíder\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epode\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaparecer\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eideal\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ejustamente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epor\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ese\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eencaixar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprecedente ideal de eu\nperdido ou não alcançado, o que remete ao “velho\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesejo das massas”. Na\nteoria freudiana, todos temos um anseio pelo retorno a uma condição\nna qual o ideal de eu não era um elemento de tensão entre o\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque, de fato, somos e o\nque devemos ser. É plausível, então, que o líder venha a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ereceber\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eadesão,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eamor\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epoder\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einfluência\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ejustamente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epor\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eeliminar ou mitigar essa\ntensão, pois o que o indivíduo “projeta diante de si como seu\nideal\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé o substituto para o\nnarcisismo perdido da infância, na qual ele era seu próprio ideal”\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2018c,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E27-8).\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEm\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emuitos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eindivíduos,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eseparação\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eentre\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eeu\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eideal\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eeu\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enão\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eprogrediu\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ebastante,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edois\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eainda\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecoincidem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Efacilmente,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eeu\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Econserva\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eamiúde\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eanterior\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eautocomplacência\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enarcísica.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EA\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eescolha\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Elíder\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eé\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ebem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Efacilitada\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epor\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eesta\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecircunstância.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ECom\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Efrequência,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eele\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enecessita\napenas possuir de modo particularmente puro e\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emarcante\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eatributos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etípicos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edesses\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eindivíduos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eimpressão\nde enorme força e liberdade libidinal; então vai ao\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eseu\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eencontro\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enecessidade\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eum\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eforte\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Echefe\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esupremo,\ndotando-o de um poder tal que ele normalmente não poderia\nreivindicar (Freud, 2019, p. 141).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\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;\"\u003ENesses\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecasos,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eenamorar-se\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epelo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elíder\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eainda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(psiquicamente)\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ejustificado,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epois\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eeliminação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etensão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eentre\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eeu\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eideal\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eeu\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esignifica\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“uma imensa festa para\no eu, que então poderia outra vez estar contente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econsigo mesmo. Resulta\nsempre uma sensação de triunfo quando algo no eu\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecoincide com o ideal de\neu” (Freud, 2019a, p. 145). Porém, não é unívoco ou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einvariável o processo\npelo qual o líder encanta\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecada indivíduo; em\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ealguns\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecasos,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eadesão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ese\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edá\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eporque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elíder é\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecompreendido\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo alguém\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econseguiu a façanha de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erealizar um\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eideal não alcançado\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epelo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eindivíduo,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseja, nesses casos, o\nlíder não elimina a tensão entre o eu e o ideal de eu, mas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eencarna o ideal,\nproporcionando concretude ao modelo aspirado, dando assim\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ealvo esplêndido\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eàs\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esuas inclinações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprévias.\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;\"\u003EEm todo caso, na teoria freudiana, a\nintensificação dessa ligação afetiva\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eentre os membros da\nmassa e o líder leva à devoção e ao autossacrifício do\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eapaixonado,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econvencional\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eenamoramento,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esendo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einfluência\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elíder sobre\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efoi\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eassociada\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epor Freud\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eà\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehipnose.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote7sym\" name=\"sdfootnote7anc\"\u003E\u003Csup\u003E7\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.36cm; margin: 0.36cm 0.7cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEm\nalgumas formas de escolha amorosa se torna inclusive\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eevidente\nque o objeto serve para substituir um ideal de eu,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epróprio\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enão\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ealcançado.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAma-se\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eobjeto\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edevido\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eàs\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eperfeições\nque se aspirou para o próprio eu e que agora se\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Egostaria\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ealcançar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epor\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eesse\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Erodeio\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Efim\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esatisfazer\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epróprio\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enarcisismo.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESe\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esuperestimação\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esexual\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\nenamoramento aumentam\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eainda\nmais,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\ninterpretação do\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Equadro\nse torna sempre mais inequívoca. As aspirações que\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ebuscam\na satisfação sexual direta podem ser rechaçadas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Einteiramente,\ncomo em geral ocorre,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epor\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eexemplo,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eno\ncaso\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edo\namor\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eexaltado\ndo jovem;\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\neu se torna sempre mais\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edespretensioso,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emais\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emodesto,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eobjeto,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esempre\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emais\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Egrandioso,\nmais valioso; ele se apodera, por fim, de todo o\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eamor-próprio\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eeu,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emaneira\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eautossacrifício\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edeste\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eé\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Econsequência\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enatural.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EO\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eobjeto\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Econsumiu\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eeu,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epor\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eassim\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edizer.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ETraços\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ehumildade,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Erestrição\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enarcisismo\ne de danos a si mesmos são encontrados em\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etodos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecasos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eenamoramento\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\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(Freud,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2019a,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ep.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E112-3).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.36cm; margin: 0.36cm 0.7cm 0cm 4.18cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.36cm; margin: 0.36cm 0.7cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EOs\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cb\u003E\n\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\u003Ebrutos\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cb\u003E\n\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\u003Etambém\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\u003Cb\u003E\n\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\u003Eamam:\nos\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cb\u003E\n\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\u003Eindivíduos\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Cb\u003E\n\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\u003Ee\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\u003Cb\u003E\n\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\u003Eas\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Cb\u003E\n\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\u003Emassas\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; margin-top: 0.01cm;\"\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: Constantia, serif;\"\u003EPor que os indivíduos formam massas e\nmantêm-se nelas unidas? Por\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eamor. É por se amarem\ntambém que os indivíduos buscam se harmonizar,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edeixam-se contagiar e\ninfluenciar uns pelos outros e tendem à formação de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Euma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomposição\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emaior do\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eeles próprios.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.71cm; margin-top: 0.35cm; margin: 0.35cm 0.71cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EE\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Então\nexperimentaremos a hipótese de que as relações de\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eamor\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\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(ou,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eexpresso\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emodo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emais\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eneutro,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Elaços\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esentimento)\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Econstituem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etambém\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eessência\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eda\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ealma\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecoletiva.\n(...). Para começar, apoiaremos nossa expectativa\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eem\nduas reflexões sumárias. Primeiro, que evidentemente a\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emassa\nse mantém unida graças a algum poder. Mas a que\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epoder\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edeveríamos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eatribuir\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eeste\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Efeito\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esenão\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEros,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emantém\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eunido\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etudo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ehá\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eno\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emundo?\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESegundo,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etemos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eimpressão,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ese\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eindivíduo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eabandona\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esua\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epeculiaridade\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ena\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emassa\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epermite\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eoutros\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esugestionem,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eele\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Efaz\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eporque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eexiste\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enele\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Euma\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enecessidade\nde estar de acordo e não em oposição a eles,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etalvez,\nentão,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\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“por\namor a eles”.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\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(Freud,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2019a,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ep.77).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.71cm; margin-top: 0.35cm; margin: 0.35cm 0.71cm 0cm 4.18cm;\"\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;\"\u003EMas que tipo de amor é esse?\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EAssim como acontece em\nrelação ao\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elíder,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etipo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eamor\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eimpulsos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elibidinais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erealizados\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esexualmente convertem-se\nem (recolocam-se como) afeição, resultando daí uma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eligação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eemocional\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eduradoura,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecaráter mais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eterno,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eadmirativo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomunhão. Essa forma de\namor está presente na relação com o pai e também\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecom o líder, porém,\nnesta, ela “evolui” para o enamoramento, não acontecendo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo mesmo entre os membros\ndas massas. Freud chamou de identificações esses laços emocionais,\nalgo que ele mesmo reconheceu ser, na sua teoria,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“processos\ninsuficientemente conhecidos”\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Freud, 2019a, p. 97).\nCom essa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ereserva,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eafirmou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emuitos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etrechos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ealgo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esemelhante\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eao\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edisse\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EPor\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.6pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eque a\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eguerra?\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E:\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“tudo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eleva os homens a\ncompartilhar de interesses importantes produz essa comunhão de\nsentimento, essas identificações. E a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eestrutura da sociedade\nhumana se baseia nelas, em grande escala” (Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2005, p. 42). Porém, no\nlivro \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EA psicologia de massas\ne análise do eu\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E, apontou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo fatores mais\nrelevantes nos processos de identificação a adesão afetiva\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eao\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emesmo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elíder\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erenúncias\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(que\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eenvolvem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erepressões\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprivações) que os\nmembros da massa têm de fazer. A igualdade de ter que se\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erenunciar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edeterminados\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eobjetos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesejados,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eacontece\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecom\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eirmãos em\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erelação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epais,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.4pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecada\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Equeria\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.4pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esomente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epara\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esi,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Egera\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esó\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.4pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea identificação,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esenso\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ejustiça,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ebaseada\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ena\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enecessidade\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eninguém\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseja\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edispensado das\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erenúncias\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edevem se\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eimpor\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etodos:\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: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEste\n[o instinto gregário, social] apenas se forma a partir da\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Erelação\nentre os vários filhos e os pais, e, para ser mais\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epreciso,\ncomo reação à inveja inicial com que o filho mais\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Evelho\nrecebe o mais novo. O mais velho certamente gostaria\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\ndesalojar ciumentamente o seguinte, mantê-lo longe dos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epais\ne privá-lo de todos os seus direitos, mas diante do fato\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\nque essa criança – como todas as posteriores – é amada\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epelos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epais\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eda\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emesma\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emaneira,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Econsequência\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eda\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eimpossibilidade\nde manter sua atitude hostil sem prejuízos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epara\nsi mesmo, o filho mais velho é obrigado a se identificar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecom\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eoutros,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eformando-se\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eno\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Egrupo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecrianças\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eum\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esentimento\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emassa\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eou\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecomunidade,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edepois\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Econtinua\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ese\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edesenvolvendo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ena\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eescola\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\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(Freud,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2019\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003E,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ep.\n125).\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;\"\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;\"\u003EA inibição das pulsões e a\ninterdição do desejo mobilizam os processos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eidentificatórios que\npossibilitam a internalização do outro, condição para os\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Evínculos afetivos e\npara a estruturação da vida em comum” (Bittar, 2006, p. 72).\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EA depender do grau de\nidentificação, pode acontecer o que Freud chamou de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eintrojeção\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eobjeto:\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eamante\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eintrojeta\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ealgo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eamado,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseja\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.4pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecaracterística\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(imitação),\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseja\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eoutra\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eforma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(sua\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edor,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esua\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehistória,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esuas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eneuroses – histerias\ncoletivas – ou sintomas).\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote8sym\" name=\"sdfootnote8anc\"\u003E\u003Csup\u003E8\u003C\/sup\u003E\u003C\/a\u003E\n“A base desse processo é o que se chama de identificação –\nisto é, a ação de assemelhar um ego a outro ego,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem consequência do que\no primeiro ego se comporta como o segundo, em\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edeterminados aspectos\nimita-o e, em certo sentido, assimila-o dentro de si”\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Freud, 1976, p. 82). A\npartir da identificação, a mútua influência e a sugestão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eao\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eponto do\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econtágio de pensamentos\ne emoções são\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Euma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econsequência\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enatural, porque o\nindivíduo está inclinado a se harmonizar com o que ama e\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esimpatiza, de tal forma\nque é aí que o contágio sentimental acontece na sua\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eforma mais expressiva:\n“a compaixão surge somente a partir da identificação”\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Freud, 2019a,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E102).\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;\"\u003EA figura abaixo ilustra, com\nlimitações, os principais traços da psicologia\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede massas discutidos até\naqui, isto é, a formação da massa e a relação dos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emembros\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecom\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elíder.\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center; text-indent: 1.25cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cimg alt=\"\" height=\"301\" 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bLuV5uG9fNDbJB8AVJF33bIQDBZ4dStNf4JfjU3AxdeZ2tfFx6TWsI4Ki9t8YTrjT7rwf1hEPwBUXW534bJcmyYDNW1QjDuifjQvD5\/NCiOxBIIQG\/BJ+guc3l1u5w2TWtwcpX\/4Hp6eej3WzJyiesptUZGjuKChx2P2YQfHZJRXid0X8hzUmWN3JkbnO2ulzairXrqaV9SeA7AMEXOGIMAAKJJ+Cn4MurOXpz8ttVVj6VTVfjQ\/Dlq\/Wg6HPQprnCVBAfFAi+IKj63GfVA871F4cPbfF5hPh0Z7TutfMx7jI+zg2jQfCFQRljgECyCfgp+MysfIpSoGllms6fHEg2qIBmv7l\/mFp1RgElxe5NfiOE4PObqM\/9NVKS5a4dRznf0nwklqBcyYEaWQ7YCKNB8IVBGWOAQLIJ+C34CmzRu\/LaeQ5EyFXAFDgo4eyJp5INKsDZ9+3nOvLNpeT7ipLu9GR+YoTg85Omz30tKCCt5jkUPZ3WvXXdu2j1mvWVjOqCMkzrnowHwefzA4zuQCCFBPwWfIJomv34brE\/n9Zg5av\/4EgAR1urJOUvGQhUzmM4cghpWqw+bhB8VoQi\/Hvfvpc52WRpAmn\/FWM8ypXSaasefJgy2bbQdgCCLzTUGAgEEksgCMEnkbriy6e38iFit\/4jYjz9Ukil04OowFGPGgRfTF87jZRk2cy6t5jLpy3hMmphNgi+MGljLBBIJoFABJ+Jla9ouZqZo\/GT\/ckEFcKs+\/aP8tFuOTcfH40PH0IFDgi+EB48v4dopCTLG3ccY0tmyR+j2Ni6d9+6dxVLqYXZIPjCpI2xQCCZBIISfGLlu3ZhgnJchUNrKgfpjQ89nUxQIcxa8tNmKVNxBVI5VcvIII52a6GHhS+Eh9LpEMaHOM1RSBu2DVBHtoN9MUp1EqVFYd2TcSH4nD6puB4EGo9AYIKPUc5yfd3rXGdX32Dlq\/+M9e4f4Zrr2eJF4vo0e+cujT2P3Hxm1CD4Yvi+0idZTrsz6qYdz1JTuSi2bIVY9VY9uIGNfNXRumFsEwRfGJQxBggkm0CQgk\/IXOMau3orX6HAEbtfQMRurafGGNyYT3nqMi+fHgg+L\/QCuLd3H\/9ayZR+rUhLc5JlM+veUvbb62D\/vUZom772OXrf2OcrS33lR3to9Am82Bth77HGhQTuuX6Jdv7Rx6lt5nbxjzeXr6Y\/+eini\/\/bSM3MypdXcnTuhb2NhMHRWnv2vkTZltaG+N50BMZwMQSfF3oB3FuVZJl\/2Q0f3BzAKPHocuPOoxWHW5mRWPfEd098+NLefvTv\/jd1j\/xhZZmT73iEXvy5g6Rk519aaWeA9YGAkcB9l\/6FfvZ\/\/kaV6Bv6xGdoNoRKO3Hajbcu\/jPNTd+sTAkRu9a7oz8ZUziP4ejh9H53WtMwvwKCzy25AO7bsneYWlpKgQrFOoFzKo09l84w865tg5RprxY3jWLde\/gfRqnn1LMQewF8htBl8gmsnfwWffALuymrzBUX8+bqdxQtfY0k+hQO3LjKR7v6Bitf\/We7e\/cp6si0VwI4xJ9vdBBRu3pqEHwxeT8uSLKc8kSSXTuPsaPtvCWvhatpSM3ctFv31v\/j12jrlw9Xnro31j5MX+YvM1j2YvJBxDRiQWDdv3y9KPq0dmHdu+krHz7aUJ+TGxy8McNBHFrLs9Xq8tQrNDl2PBZ7FMdJVOeuVWg2xUYTN\/wh+NxQC+Cenv7RStbwtCdZNrPuLed6uW1cNzfNTb7EHv\/igYa2XKR5f7E2fwmYWcJF9DVKM7XysSHg3NCeRkHgeJ1iOHlobSe7B5WyPqgFlUYOwsqngYTgc\/xI+X+DMcly2k3Rmz78\/7d39rGeVOd9n917l10vkLXB1MRQm8ixiO3WTVQBTp0oYPOymCalakxjGydbNVFVS5bcSLVjAxaNWfwStY1kKfkjaUMaY6c0VWlcm92FhK2SNAan6ltsSlOriwUYx4DBwLK7963n3Hvn7tzZM\/M8Z+bMyznnM9IV9v7OnPM8n+fMzHeeOS9mZu6O08uwrGf3zJ65KR+IvZSji29DEbjsj75Q\/NgDv7lVfW4Tm773nW8WLz\/\/nS3\/7VCfp558lCxfS4erT3xcWTFr893B2nwWGYJvqDuVR71ZLbL83juLnYvbF1ROPbtnB6L\/zG98cCuzl+vsQ49LgqIQ2CJgBZ8VfuXx1R9\/T\/HHV\/98FoTsVmt2yzW7KHN5MIFDDv3+jx8uFnZs7sBhPoU\/8vgTxbG7DsgnJl4CwTdxgK\/72BdNx9x1eqDp0qni8J3vmtiq4Zqv75m7x3zG3Wc+56Z6uGYd5rjURKrxxa9xCNhJTvYTb3lYwWeFXw7Hi08\/Xrz03LdPCz6T5Xtx+WTxtXtuz8H9Tj7ar2a7z1oww6Q2ljgzu64V991xdae6UjoJwTdxNKtTyVcT3wvwCkd273zzKXfRfNJN8Tjv6W+uZ\/bKdcXsLMPf\/YXPFs+++nUpuotPEBiUgJ3EYYdGlIdds9J+4k39cGX51kzW6it3s2ZnW+yr4+LXV71YOVEc\/VTeO3Ag+Ca8W1xzy33FWZXPmykvsnzJlQeK11z05q3BtBZ7ytk9u4isXU\/M\/tceVuzZzJ5dYoIDAhDwJ2CXabGTnqqi7\/fN2pXf+KG3+1cW2RnHTYbvBZPpK4\/l5bXi+PJxsnxCHLeta7uyarJ810YW+bDmIvjC8vSqrdoZU59NVP+Ua0Glmt2riz275IrN7CH2vC4PCkPgDAI2W25fpOxQCXvYa8suWG4XLk\/6MGP47Fg+m+0rD7J8csTtvvS7FnefFsqJD5mSiCD4JEID\/V7dCib1RZZtdu\/C1166NU7RIj3bbJ92jtlGLbXDPpDsZ1z7OTerB1JqgcSf2RKw15jdgi237Lkry7fDbLn28D23zDZWczDs+tuOmB2dNtZ8TX3JM4k3gk8iNMDvZy6yvFoc+kS6qeYzsntm6zS7hZrdSi2lI9vsQ0pBxJcoCLiGTNgt2JLed9eR5VtZXS0e\/txHoojZVEZe+aF7zRqvr9ha53Yl8U0N2jgj+CbohTktsvyWm24v9i7uNRfb6XX3Uszu2fFFP20+NX3\/41\/f6lFf\/ulbi0f\/+lUT9DCahED6BHKcAX\/S7LzxnNmBo3qsnDhFlk\/o7vtvOVQsbM7YtV\/UlouV4sjBNLctRfDN6N5Xny6e\/CLL7zOLLG+uer4ehgSze67B5LnMIJzRpYUpGRKwL1j2RSunfXefNXvsLpm9dsuDLJ+u419\/22HzaXdzbb7EV8RoIkKGT9dXgpWqL7L8aMILQrqye+eacXt7zfi9VA6X2Du6\/wPFf\/vRv5eKi\/gBgVkTqO9ik\/r+1K4s36oZy\/fQ5z826zhNbZydwLFYLGyNJV8xmb5DB\/PagQPBN2IvvPKX7i32LuzJZpHlt9Wye3bMnh27Z7N8qRz1BWH\/9MqfLb5y1c+l4h5+QCAKAq59d+3sXTuLN8WjnuVj9w1dlPffZj7t7txYjNl+XTv50svF0V\/NZ20+BJ+unwQpldMiy5ffdLBY2LP9Zptadg+xF+SyoBIIBCHw1q9+sXjnf\/rVrbrs+Fk7jjbFY9l80n3GfNqtHmT55EjXJ0yumkkv9yU8YbJOBMEn95EgJerrAaW8yLIFdvnNnzZvUqczeall96489GvFj\/zpv9\/qG7lt6h7koqASCAQm8LYHf7v40aP\/ZqvW\/3nZTxZ\/8Lc\/FLiVeVT3vJm8ccJM4igPsny6uFSXRLNnnDKfw+8\/eL3u5MhLIfhGCmBOK367snuvNPvl7jb75s75sAPA7Y4Y0tZn9YcKYm\/OUcW23AjYLJ\/N9pWHZpiF9tqfE0tnls8sOfLQ5z46JzNnaUv1a9uy2abu8B3XzNLO0EYh+EITddSX0yLLruzeLrNX7nlmz9w5Hxcf+x9mBf9fXB\/z83tmCzQ78Nt1XPZHXyh+7IHf3PrJbutkt3figAAE5kPgXb93R3Hp\/3pwyyCb5bPZvrZr2l77\/\/qf3F28dM5583FEsKSe5bNLjjz15KPFsaN3RePDFIaeMZ7ejOc7fDD9fZkRfAP3Njtm4M0XXWQmamysQ2en0Ce9yPJ77yx2VvYHtj7HkN37KbNH5xv+95+sx6hpSZXcBoYPfGlQPQQGI+CaPd+0LmZVHMY2w95utWa3XCvMoszlwaddXbe6\/tYHzOL\/G2VT3+2qJILg0\/WNzqXqiyynPiuovqvGLvOJ9LyLL+3Mb6wT\/+G\/fN\/WVk12xf76vreIvbEiQTsQCEPAij67zaG0764di2vH5NojxuEZLz79ePHSc9\/egkaWT9d\/bDLmTRdfZETfZjJmbaU49MtpZ\/kQfLq+0anUxiLLi1tbuqS+yPIVjuze+eZT7qL5pDvnw27TZAWfPewYvl\/76H\/cZq5d5+vv\/s4vbf2bFYP\/znz2tWU5IACB+RJw7W39u7\/w2W0vdHb8nhWG9rBbs\/0r81k3psOV5Vsz49K+cveHY3JjElv332qWaVnYWHzd3K8AACAASURBVKbFHsunzKfdT6Yr+hB8A3az6iLLq+YCfCThRZYtxnp2b4+ZpLHPTNaY+1HN3j1+yd8wYu5fbJlcX9QVsTf3aGIfBLYTcO27a1\/Yyiy+zQT+40\/+na3dOuwLX2wvcy8+80Tx0nefOi1clteK48vHi6\/dczvdQSCw\/+OHi4UdmztwJP6cRvANdDnY7N7es06v6r28dKo4fOe7Bmpt+mrrYs9aFEN2z9pZXU+vOqPPTuSwmb1y2yb79m+zAzEN6p6+Z2ABBKYnYEXfzb\/+jwqb8bOHvZat6LP\/tYfN8JX7YNtJWHYyVlSHGcNnx\/LZbF95kOXTRbC+3enKihlnf8e1upMjK4XgGyhg1Wnfa2aixpcTXtzxkisPFBe+9tKtHUQs0j3nnlfse80PDEQ3bLU\/99l\/UJz39DfXK7XZPZvly3Fj9rBUqQ0C8yLguqbteF2bzauuq\/nVH39P8cdX\/\/y8jFdYc9yM43vBjOcrj2WyfApqG0WqY+3XJ3CsnCiOfiq9HTgQfOouoS+Y2yLLZ2T3zNZpdgs1u9jy3A\/7xv8B8znHHnZZhl83n3NeZcTfu82G7GU2wGb0bGavzAbM3SfsgwAE3ASahmjYbL6dqW+P+rCOaFg6snx2VYiHP\/eRaFyY0tDqWrkrZj3DQ59Ib59dBN8APexdtx0x28Vu7DKxatLD9yWaHrb+\/fCNtxd79u7elt07+5WvKc559cUDkA1fpV2KpbzR2zE9v\/+ef7Yu9uwnIHvYt\/\/qeJ\/wFlAjBCAwJoHqNW\/bPfaDlxX\/+foPFDbTX17z9YlbY9rXp62Xn\/9O8b3vbHytKI+VE6eKh++5pU+1WZxbT9SkOAwLwRe4K5+xyHKiqeES29ve95lix+a09vV\/iyi7Z82tfsqx43YueOobotizmT9b7jsXviG6wd2BuzvVQWC2BOxkrLNffLY49sbLxGWW7LV\/4eOPrJe3h2tpptk6WjPsWbPH7pLZa3dL8JHlU4euOtHSrqrx6BPfKo7ddUB9\/twLIvgCRuiMdX0SX2T5LTfdXuxd3GuWndlYx8geZ7\/qwuKc8y8KSHXYquxA7nKdrmpL9vPuf3j\/p9Y\/79jDlrnkL75qFmf+L1uDu21mwJbhgAAE5kWg3DmntMoOx\/jGm95e\/F8j7Mprur5FYtWDtp055uXpmdacNPvrPmf22a0ep06eKv7rvyXLJ8Xuyg\/da7YAfcXWUmqpbZSA4JN6gMfvZyyyfGq5OPorN3jUEFfRenbPjtmzY\/dsli+Gw86+\/eAnztw024q9L7\/71nUXftB88n29EXrlm3\/VL7vn7m9\/8LdicBUbIZAVAfuCZl\/mXIcdplGKPzumr7rvblk+xgWYt92balk+dt\/Qd\/9rP3ZfsWvXxvhzO4FjuVgpjhxM4zmO4NP3g9aS9TeD1BdZ\/uGfub3YtXN7du9cM25vrxm\/F8tRzwKUdttJGi6BV\/XLZgmOmnE\/9R05YvEdOyGQOgF7fb\/1z764npkvJ2DVfbYvd+WySym9zJ06\/r3iu0\/+xTZ3V5eXioc+\/7HUwx7Ev+tvO1zs3Nx3LaVVNhB8QbpHUVS\/\/a+Z6fBff+KJpL791zFdfvOni4XNiSn2t9iye9bmtk86dX+tCHzMjAU69gbzZ\/4b28Ksgbo51UAgSgI2k2cna1jxV07IkhyJcQHmqk\/Pm8+6J8zn3fIgyydF\/PTv133si2Yx5l1bkxFXTKbv0MH4Z+0i+PR9oLFkbossX37TwWJhz1nbeHzfBa8rXrHvggA0x6vi3b\/1i4XNAjQdNntnxd03fuhvFd+6+M3jGUZLEIDAYATs5943PPInxaV\/fnRr\/U1XY1EuwFxxZNlM3HjGfNqtHssmy\/dVsnyqvrX\/NrPt2s6NbdfsF7uTCQzRQvCpQt9eqLo1y7LZmuXwHdcEqHW+VdSze7vMXrnnmT1zYzrq2ymtX9Tm885jZiKGnYxhx\/iwo0ZMEcVWCPgTsNk+K\/7sWN36y1911x3\/mudxRj3LZ8ekPfXko8Wxo3fNw8AZW2EnYb75ootMlm9jUuKqmYR5X+QbKCD4ena43BZZ\/pt\/\/2Bx1u7t2b1Xmv1yd5t9c2M6ykHddvbeRhbv7etCjwMCEMiTgB3nZ8XfJd8wn3\/Nf5+6+E3b9tWOkcp6lu\/xR83sg9Ut8\/m0q49kdZk1e9YpkyG9\/+CZE\/30NU5bEsHXk391cGfqiyxbVPVdNWLM7lk\/7Ju9zfLZmbYcEIAABKoE7L3BrstXLuESM50XzXZrL5lt18qDLJ9fNKvbpMb+BQ\/B5xf7baXriyyvrC0Vh+\/8yR41zvvUK957Z7Fzcft2aa+66NLirFecM2\/DsQ4CEIBApgRWV5aK7xz7821ZPrZc03eGM8bom\/F8hw9ep69gRiURfB2DYb\/vX3rxRcXi5i4TqS3Q6MJSz+7tMZ9x95nPuRwQgAAEIDBfAvUs37JZSeL48vHia\/fcPl+jZ2TZ9bc+YFai2DDIZkiPn1qJco1dBF\/HTrV9keVlM4Mnzg6gdf8yk91brGX3zjcTNRbNhA0OCEAAAhCYLwGb5Xvmm4+Yvd2XtoxcMxMMv3L3h+dr9IwsOyPBs7ZSHPrl+LJ8CL4OnWo9+Bd9\/9b2K6kvsnzJlQeKC1976daaRBYZ2b0OHYdTIAABCExE4LgZx\/eCGc9XHmT5\/AKx\/1azTMtCuUyLSfKsnCiOfupGv0omLo3g6xCA1DdYriOpf8q1W6e9+nVvKhZ27elAj1MgAAEIQGB0Amamrh3LV83yrS6vmt03PjK6KbE2eP3H7zfrs6wVL59c4pNurEH0sTu3RZZd2b2zzfZp55ht1DggAAEIQCAeAvUsn7V85cSp4uF7bonHCSztTIAMnyc6q\/B37thYiDH2Kdoa1y+\/+VNmtfHN0ar2BJPdu+CSv7a+lRoHBCAAAQhERMBk+Z42Y\/lWlk5sGc2M3Yji19NUBJ8HwPoiy7Evwii5\/pabbi\/2Lu41YxU3BK49yO5J1PgdAhCAwHwJnDT76z5n9tmtHmT55huvkJYh+DxoVvfWy2GR5be97zPFjs1lZywmm9U734zdI7vn0WkoCgEIQGBmBJ41e+wumV04ymPVZP4e+h3G8s0sTMHNQfApkea2yLIru3euGbe314zf44AABCAAgXgJuLJ8q2bbsIc+\/7F4ncJykQCCT0S0UeC6W+\/PepFlm9WzY\/fsGD4OCEAAAhCIm8B3n\/g\/xamXXzid5VtdLh763EfjdgrrWwkg+BQdpLrIcsyrbCtcXS9y+U0Hi4U9Z20rTnZPS49yEIAABOZPYNl80n3GfNqtHmT55h+3PhYi+AR6uS2yvC74bv60mZl7OpNn19uz6+6R3etzqXEuBCAAgXkReN5M3jhhJnGUh52x+5ePP1IcO3rXvAzFmiAEEHwCxupEDbujxqNPfKs4dteBIPDnWIkru\/dKs1\/ubrNvLgcEIAABCKRDwJnl49NuOgGueYLgawltfZHlpaWl4sid1yfbGaxjV7z\/02adwdPZvV1mr9zzzJ65HBCAAAQgkB6B7\/3lseLl7z2z5ZgdtvTUk4+S5Usv1AWCryWo1992pNi5+Wkzh0WWr3jvncXOxe0LKpPdS\/CqxyUIQAACmwTsVmt2y7XCLM1SHqtk+ZLsHwi+hrDWF1leWVkuDt2xP8lOUDpV3zP3rL3fV7zqtW9M2mecgwAEIJA7gReffrx46blvb8vyvbB8svjaPbfnjiYp\/xF8DeG8\/laT3VvY+LSZwyLLruze+eZT7qL5pMsBAQhAAALpEnBl+dZW1oqv3P3hdJ3O0DMEnyPo9UWWl4uV4sjBG5LtHpdceaD4Kxe\/advM3D1mksY+M1mDAwIQgAAE0ifw0nefKl585oktR5eX14rjy8fJ8iUUegSfS\/BlvsiyRUJ2L6GrHFcgAAEISATMGD47ls9m+8qDLJ8ELa7fEXy1eO2\/5VCxsLi4\/q85LLJss3sXvvbSYsemz9bvV+y7oPi+C14XV0\/GWghAAAIQ6EXguBnH94IZz1ceNsu3ViwXf8aWa724zuVkBF8lEvVFlldXiuK+O66eS6wGsaM+UcMurmy3ULNbqXFAAAIQgEBGBBxZPrsY88Of+0hGENJ1FcFXie1+M1FjYXOiRg6LLL\/lptuLcxZ3m6VYNjKa9jj7la8pznn1xen2eDyDAAQgAIFGAideeLZ4\/tv\/b9vvKydOFQ\/fc0twajt27HDWuba21qmt0PV1MmLGJyH4NoNTX2R5xSw+eehg2suwvO19nyl2LFQuOLJ7M75UMQ0CEIDAOASeNXvsLpm9dstjiCxfkzizbSL4hokzgm+T636zyHK5f2wOiyzb7N7exb3F4uJpwXfO+RcVZ7\/qwmF6GrVCAAIQgEAUBE6a\/XWfM\/vsVo+VpeXi4S98NJj9bYKvi+gbQkAGc3YmFSH4TCDqiywvn1opDn\/yupmEaBgz6tk9O2bPjt2zY\/g4IAABCEAgbwL1LF\/o3TcQfOP3LwSfYZ7bIsuX33SwWDNbqFWze+eacXt7zfg9DghAAAIQgMDSiReLZx9\/dBuI1eWl4qFAM3ZDCr6QdaUc+ewF33UfPVwsnrWwFeMls51MyossW0cvv\/nT2xZZJruX8iWObxCAAAS6EXjefNY9YT7vlkfILF9dpNlxe65\/01iO4NNQMh\/wDORu02F09c++lF13z37EtOvQ2YGphz5x7ext7mOgze4t7DlrWxX7XvMDxZ5zz+tTLedCAAIQgEBiBJbNxI1nzASO6mH3lX\/47v5j+eYi+CSxaH3XyCSpnrY6hjy3an\/2gs\/CsDN0X7FnV\/HyiaXi6K+ku4WaK7u3y+yVe57ZM5cDAhCAAAQgUCdQz\/LZDQmeevLR4tjRu3rB0gg+jdjS1OMSW5LIqjvXJNi09fSxoc+5pR\/rGdTcM3y9emxkJ1\/+nk8WC7tOr7lnzX+l2S93t9k3lwMCEIAABCBQJ7Bihjk9\/djXTZprdeunEJ92mz7f+n7WHUvwNYlPreBznT\/WuWXgEHwZXd\/1XTXI7mUUfFyFAAQg0JHAi2a7tZfMtmtb2aIAWb4Qgs8lmLRjASVh2VR3FaFPmXqWrs+51oYu9iP4Ol4AsZ12xXvvNDtqsF1abHHDXghAAAJzJLC6slo8dHf3Lde0gq8ps9YmeiQxVD3XZ2ydJNo0Y\/22sm21XUZ8zu1qP4JvjlfSADZd8f5PFztZY28AslQJAQhAID8CqybL99Dnu0\/eaBNlGsHWV\/BpIibZIf3e1kafczW2u\/gg+LTkIi9X\/5wbuTuYDwEIQAACExJYXl4rlo4fL\/77vbd3ssJH8LmyfD7n+2bPqg5V25EyfG3ZyDokzSfdTmBrJ1XbQfCFIBpBHXbCxtqOhW2LLUdgNiZCAAIQgMAMCfTdX1fKcPX5XTpXwtk0mcJntqxGZPq0I9ncJFK3\/TuzdH0wUhYCEIAABCAAgb4EJFHmk8GrZ9akujXiyOWfj+Crnt9nSRdJOPrM9CXD17fXcj4EIAABCEAAAl4EJFHW9snT99yuQq3ukM8Ej6HP9RF6pS0IPq8uSmEIQAACEIAABPoSkESbrV87k1caW+cr+Krl28bw1RlIIiykYGxrq8l+BF\/fXsv5EIAABCAAAQh4Eegi+FwNaMScJAhtvZrPrtLn1ap9fSZlSOdKvzfZgeDz6qIUhgAEIAABCECgLwGN4HNl+erthhB82sybj+Bry1Bq2PmMYdTaj+DTkKcMBCAAAQhMRkDzac\/3YTyZMzS8TiAGwae1sSmkfc4PIfjqdSD4uPgg4CDQ50IFKARiIuAzRmkqv5o+YU1hO\/eGML1Ay1E7Vq1qlVS39HtTZrHp07Dmc7Ct0zW2rs+5pc+aLOe6TyzLEqbzUkscBDQXus\/bZxxeYyUEmglor4mpGEoD4dseekPYPHdeQ\/g8RJ0+HJv6QBex1CTmSkHmIzA1LyJVdk2TKap9WONrW5k2+xF8PXtyCZfPCT1BjnS6drCrz81oJNNpBgKDEJh7X69n8bTX8CCwbJak5x6oQ9kVW70+HH1jrqlb+yLRJNjahKMrFpqJI00x1GbwpD4QheDTBE9yNPTvvh2wqf05+haa1Vzq07w5lbYSl7lEDTsgMC8C3BvCxMOHo+\/zVlO3RvBZoVV\/4ah6r6mjzBzWqfU5Vys26\/bvMCeutSnYMKHtV0uX4A2dcdPYpPE6VD2atnIvg+DLvQfgPwT6E+Ce3Z+h68Vaema3CS+XRdrykpjU1OPzbNEKP4lHU3KiLjCrtiUh+KSAheueGzWFvOBD1hXaz9Tqa3ujktLt0tgLFyvtOdoLu+0CL3\/TtlkvH+Ia6sO37aVT8yZc+q3xo+2aa\/ottA31+4imD2hsaLvZN\/VRl8\/SQ046p96WdqxVUz\/w6Vu+10nbfU7DXLp3tPXt1O6x+DNvAgg+z\/hoHig+VSL4fGh1Lys9oKSbdpugaLLK5xzNA9\/1stEmNDUPK4loKLu6ClGtzz5+DCX4fGzo8uLoE09t36t\/8ikFo3RfqgtCjW3SNdYkEoeouy6MXbHTtOsrsDXtSv2I3yHQlUASgq\/LzbMzsMADdqUba1c7OW87AVfGou+Dv0nEtIkb7W+aB5BUV9vLic9vkujTcGwSIJIPTYJPk9HTZuumsKHul8TYl4OGT9nHpJchSdTURWMXni572\/6t7Z6v6Y+l79rMo4ZniHa5b0NgSALJCL4hIVXrlj51+NqB4PMl1q38mIKv+oCU+otP\/NvqCvHQbhMAbdQlH32unzH86PJg7nJO6BdRqa\/49nEp3k1xlexoirfPdaG5yjWC3iXoNPb7XmuSgNe0qfGZMhDoQwDB14degHO5EQSAKFShfVj7Ziak8prYaso0PZjb3G76VCc95H1FSh\/7tQ9jbfyqgqLNjy71dTnHl6V0JUisfcWy1Be6CipJ8El+SBza7NbU7VtG+hSt\/Xxe9UuT0dVyoBwEtASCCT57EYXoxK56NBeo1uEpy8XgW6g4Tsm53nbft3VNZiJ0dqXNBw1bBF\/z5Kou4q3LOSkKPuleXP+93lelftnWt0PV7euDRvBJtrk4aK7jssz+W48UCws7fU6JuuzK8nJx6OD+qH2Yo\/Fqwad5oHV5g5EuFO0NQvM2WtonCdOuN3ffh3Rf31wdSrqZ+dpYFTtz7MCSTVL\/aroR+\/Qn3zqq5bXx0pbT1j1UH2+7tjQ++Gapuvgx1jmxC766\/W33K+11pr3ntfXjpmteW7fUD7v8Lp0j3aek3xF8EiF+1xDoJPg0FWvElfYmoXk76nITb\/IjRF1j+SYJOO2gZE1MJaGsqWPsMr5xaPo8o\/1sI33mDRUvTSy69mOfh1fosgi+5itEYu3LrmzJp580vdRrX5C0okzz4jKEvy4mXTJ8muvT516I4POhRdlGbWN+UC287PvglARf1\/psvdqxP5obmguMzw1QY4tP99PUFzqL0mbfG3\/iZ4s3\/sT7fVyYTdnV1ZXi0B2nPwtoxW\/TQ0l64Ep9SYqt9JCoti+VtbZ07ce+fvrYJZV1\/R7ajy71dTlHioHvhSLFxZed5v7Ydp+WXo7a\/Jf6QRfbXPZ0veba7NOIW8316Rt\/ykOgL4HeGb62jEab6HPdSDR1hRB8TXVobtDSTddVR709zU20GlhNm5obZFOZNqZRC77lpeLQne\/aQtlX8NVjq7mpdxUKknh0xaxsq8+DWHMN1G3T+NjHJk39rnuN5sFc5dh2TwptQ4i+1Ga7hrf2ntF0v9K0ESIG1f6myaB3jZXmntu1j1Tjrblv9H2wcz4EnM8Q84+dM3zS21OT4JPEXtuF10Xw+TzEJHHl+7uPuOzqm+ZG5Sv2yvJv\/al\/WvzVH7kuyqvn5ZeeKx785+8WBZ\/r4at9ULnASJ+ANOc0AW97Wag\/GLs++KQ+7ryR1NanrJfRvsz5CDfpuvbxv4l3H1HTx74ujH3ZNd0TNP1XU0bq51JfbmIvxcrFXbJlKN4aW6O8uWJ0lAQ6Z\/j6fFb0eaBoxaFUp\/R715ufdOPz4TSF4JPeNrX859j7tZ+NNA8I12feNp+lflEXZz78uj4oNdkRSaS02emTue5TNpQfEsfq9egjHrvYJ12Hmj7qun9o7ntSGe09wIdn0\/226boYsu6ufdolsDVx0sTa535AWQhoCcxe8GkfQCFuWlIdGls0dVSDoymvKRNKsGredHO9YUlxkH7XXpSUg0BO1yHXDf0dAuMQyEbwhRJr0s1J+r0eVk15TRkE3\/AXjJQx9InT8NbSQmoEUu5f0rWVWizxBwJTEEDwbVLv+tlC+nQnZcM0N3FNGQTf8JeP5rNS02ee4a2jhdQJ+NwHYmDRdD1J98wYfMNGCMyRQNaCzwZEMyi7Gjjppiv9ToZvjpeB3iaN6OOBpedJST0B33uLvuZpSiL4puFOq\/kSyErw2TA33TS1N1OpnPQ7gi\/fiw3PIQABCEAgXgKHzWoEC8b8q9e2LW4SjUMIPhM47efcNsFYRhzBF03fx1AIQAACEICAisAfGrFnBZM9Tpq\/\/RGKvtkLPq0Y0wqtvp\/kpHak36s9awzfQo8xtPbzyVJ1f6AQBCAAAQhETsBm9c4yPuys+LFq\/vdVCL4NIpLo6Sp0St6aBZ9917+r9kmfcyVB1SSQfMavSDxdzJtYadmX52vajvx6xnwIQAACEIDAGQTKrF5d7C2bktcg+HSCr0mgaFfjn7PgG8O3uohsy1pqWLlEqY8g5T4BAQhAAAIQSIWAK6tnfbOZvcfM34EIxd66NjF\/nbZW65MFa8tIaTqMRsRInx27ChpNxkvz2bjJT41vGkZlmZD1SUx97KIsBCAAAQhAYG4EUsvqVflOJvj6iD6NiJHEyZCCL7Rvc6hP4jm3ixZ7IAABCEAAAloCqWb1ZiP4NELGtYfpUIJPI2o0Gb4SsJTp0\/o2VX1tWULtRUQ5CEAAAhCAwJwJpJzV2yb4jOiYzYIypUCakUnB+mho30LXVxXfKfIPFsiMKpLWrKSfZNQZcBUCCRLIIas3W8GXYH\/CpUwJVMVSH2HUdehBX+xSdtrW38evvvZxPgQgAIE+BHLJ6iH4+vQSzoWAgoDPp\/+m6nxnXyvMUhdB8KlRURACEIiIQG5ZPQRfRJ0TU+dLoC2LF1rwjZ1Nq\/vmu37jfKOGZRCAQK4EcszqIfhy7e34HZRAqM+2mgzf2IIvKCgqgwAEIDAhgZyzegi+CTseTadDAMGXTizxBAIQSJNA7lk9BF+a\/RqvGghox8KFKGdNkJbbkdqRxs+V2T6pHhcOn3N8ypZt+ZzjU7bui\/ZciWUZL\/vfUJ+ttbY1tVn6qtm2sc6lrW9I9bXtdKTpc3W7+\/L04ajJkjex0vTdPr75+CH1VzL9+sccWb0zWe2Y07Is+lBSEgI6AtobqFROEgZVa9oEn9SO61zXg0qqp2qv9oHW9sB30ZYERNs5kv1tDzbpXJ9YaXqRz0NWsq0PY6luX1\/axpk2\/Rbahi5CrUkQ+7wUuOoYwjdNnT59wqcvavpDqmXI6rkji+BLtcfj1zoB7WfXpnLah6IkflwZEunm3Wa7r72aB3hTFqdL5kc6RxsX6SHu045PlqYt7lqR4rItJGNJ2Eptaft213bazvMR9FKMNfHQ1NGWkfT5TeJevy9p+XJLlwmQ1WtnhOCT+xAlIibQVViULmsfimMLPs1DrulB0kdoNj2stOK0tKlrXPq0U+XR9tCVftOwH5pxCF+0fVsr3LrU52LpG2Pf25Pm5Sc0X1d\/cNnR5UXD1\/9Uy5PVkyOL4JMZUSJiAn1voNqHWBfBV3+o1DF3EUV9HyIaXpo22rpM2ydvqatpPpGVdUjtaGMrxclXIIZirMlatdnWxf8u5\/TlI\/Ulqc+0XVdDidkhYuzrZy7lyerpI43g07OiZIQE2gSC5q277nLTQ7ar4KvW31ZHU8ZIEkCS6NE+DKvlpDalbuKyqY1D+Ztvu5LvXcWLyz\/NA77JD00\/HMKXLv53OcdH8HWJsdTfpDr7fIJt8k3THzQvTlKmWPI99d\/J6vlFGMHnx4vSkRJouuk33eyb3Owr+CTx0rX+Nns1D58+YqRNFEvdRYpLm9DUPAyHFig+3HzK+oqBLn6OdU4fwaeJcVMfk4ReeR6CT7pK5\/c7Wb1uMUHwdePGWZESaHrI+f57\/SGmzfDVsWkfutr6fYWCjz2SWK0\/QH26iEaUasr4+KNlb+uUhIePbZqyvnHs4stY58xF8EnCrguPJt+GiLHP9ZRyWbJ63aOL4OvOjjMjJSC9+XcZG6UVZC5kGrHZxaaqUKm24SNepM+NroeoVL82I6Ntu60bhnyIS919TMZ1EdrFz7HO8RF80ouUFIOmlxLN9dOFR5tvUn9w\/a4RiloGqZUjq9c\/ogi+\/gwnreGBHTuKq9fWJrVhro033XDr\/x7iRq8RfFp7XA8tzQNL+\/BpEoLlv3fhIT2oyt\/rY9G0n7A1D\/Kq\/1I2RxIhkj8+wj2UXV3iEqJPSP1FExsfnlLZal\/q8vKgecGao6Ce6312DLvI6oWhjOALw3GSWqzY22VaXjV\/j5m\/Awi\/bXGQMnltD7KmgLYJr\/KcpgH2PvbUH9SSoOxjb9Xupoe3q\/6uNmkulrYsoYZjH\/EqicE2+yXbNP2nWn9foS\/5Itlb7xuhRadWsGn6d73MHHzT2KCNsea6Sa0MWb2wEUXwheU5Wm2HjNjbbVrbudmiFX3Hzd8NiD616OsiWDTnNAk+18O36eEuCT6pLpeIk87R+NZUr1YoNmXe2ji4LirpQTpFhk\/DoA\/jocSWxLIUz77isa+QkezSDB2Q6hjDtzYbpP6g8XG0h87IDZHVCw8cwRee6Wg1PmhEXyn4bKNW9J0yf9ch+kaLQYwNSZ\/MYvQJmyEAgTQIkNUbLo4IvuHYjlLzHxjRt1hpyYq+FfPHuL5R8EfbiDSgPFrHMBwCEIiWAFm9YUOH4BuW7yi1W9FnFLHVwwAAGQlJREFUM33Vz7tW+L2TTN8o\/GNppOnTUs6fjWKJHXZCIGUCZPXGiS6CbxzOg7dyZHMCR\/0T71WIvsHZx9IAgi+WSGEnBPIhQFZvvFgj+MZjPXhL9YkctkFm8A6OnQYgAAEIQMCTAFk9T2ABiiP4AkCcUxX3mkzfPmNQPdP3vPm3G8n2zSlU2AIBCEAgSwJk9aYJO4JvGu6Dt+qawXvStLof0Tc4exqAAAQgAIEzCZDVm7ZXIPim5T9o6\/YtaqHSgv28u2z+rkH0DcqdyiEAAQhAYDsBsnrT9wgE3\/QxGNQCZvAOipfKIQABCECghQBZvfl0DwTffGIxmCX3b67VVx3XZ9fqeweZvsGYUzEEIACB3AmQ1ZtXD0DwzSseg1nTNIOXZVsGQ07FEIAABLIkQFZvnmFH8M0zLoNYxQzeQbBSKQQgAAEIbBIgqzffroDgm29sBrHsLvN59\/Wm5vqyLczgHQQ3lUIAAhDIggBZvfmHGcE3\/xgNYqFr2ZYl09K1jOsbhDeVQgACEEiVAFm9OCKL4IsjToNYyQzeQbBSKQQgAIEsCJDViyvMCL644hXc2gc21+qrfuK1a\/W9k0xfcNZUOC2B6l7Caxn1b\/ZQnrbfpdo6Wb34Iovgiy9mwS12vaXZRZqZwRscNRV2IFAXLF3FWkqCT8ukSezZMFiO2no6hG2yUySBm1I\/mAIyWb0pqIdpE8EXhmP0tTTN4H3MeHYgo2xI9IFM0IFQoiSlB72GSZvYy1HwuS6Nri8PCV5mKpfI6qkwzbYQgm+2oRnfsKYZvMeNKTcg+sYPCC2uE9CIGw2qGASf1kYNk1BlNGznUkYSuXU7EXy6yJHV03GaeykE39wjNIF9zOCdAHoCTboetiEeqBrhosGnFVOauoYqo7VRwyRUmaF8HaJeFz\/pE+8QdqRUJ1m9dKKJ4EsnlkE9sTN4Fys12jF9dju2q8n0BeOseSAHa2ykioYSfSHM14qpEG11rSOkjSHr6urPFOeVfrteNuxvIV5CpvBr7DbJ6o1NfPj2EHzDM462hfoMXiv67B8zeHUhbRN0vmLPt7zOwmFKzVX0xSCAQtoYsq5hegq1zpUAWb25RqafXQi+fvySP\/uIeSPeZbys78zBDF459FrBp8k4xCT4LJmQos\/H97bPd1oB1DYOrClWfT4lasedVdtuYuJbVwi2Nt4aLvUrRtPvm\/pSWddU7bb5LN8Z5luCrN58YxPCMgRfCIqJ13HIiL7dDtHHDN72wGseyl0fetrzpuyaoUSfRpRohU4fodB2bl3wSfa0ibe2mJXnafpWn3qq50q+uLhoz+kqFqv29WXp4qS1P4brUHsPIKunJRVvOQRfvLEb1fKmZVueN1bcyLg+Zyw0QkUbxJB1adsMUS6E6NP4rn1Aa0Wb5Hv9Qe\/bflXoaM+dKsMXwj6N+KyXmXu70suD1Ifm8jtZvblEYng7EHzDM06qBdcM3pPGw\/2IvjPirBEq2s4Rsi5tm6HK9RV9ku9S\/dLv1k+pTJff69kryY+6HW3Zo1B1SfX4+N0kSJsmT1T7l0ZAa+qvZ1olEenbrqavhLpuxqiHrN4YlOfTBoJvPrGIxhLXDF67Hds1MxV9bZmCMccASZ\/jyg6gyWxoHlSuDIRU91CfqCTh0Nb5fUVJCIHhW4fGP8mPGARf2\/Xi03ckFtLv1WtlqnbbBOvcb+Zk9eYeoWHsQ\/ANwzX5Wq3osxM5yskcc53BKwmceham6Q2+HlDNQ6bpodX2MNPYK2WOXJ2vSWz6+KW1Tdv5NQxd8WgTu9qsWOg6fASKS4i7xL7WF1cf1opHyW4pY6aNdb3cHNuVbKr64FO2K6OhziOrNxTZ+deL4Jt\/jGZroWsGr12r7x0zyvQ1PbBCiDFJsPi2oS1ffcD7iEdrryYT1dThQgu+JqHiIw58HrzavqC94DRj6tp8kbKIUws+H7ZaZk19qAtLbZttL3F92h1KDPv45VOWrJ4PrTTLIvjSjOtoXsU6g1cjrqQHsiRYNG00iTfpk60rY6c5p89DPLTgkwSzK+tVZ+7jD4LvzNuC7wuD741F22f6CC+XTWO0G5PgI6vn23PTLI\/gSzOuo3oV4wxe14NOIx40ZSShohGCGvHWlrlwdQBXhk8ruvp2qJCZxa7iAME3nuDTCq7Soq4xlbLBUr\/t024Mgo+sntQD8vodwZdXvAfz9i4zpu\/1pvb6As1zmcErPYC0YmgowSfVqxGoUnC1Pkr1+P7eR+y5RG3Xh7RW8HURwVL8XC8BUgY55k+6UsyHyiyO2e7cBR9ZPd87VfrlEXzpx3hUD+1NZqHSop3MsWT+rp1oXJ8k9KoZBs1DW1OmS4ZPqlcj+DRCRWondGeRHsCa9kKJAwTfOBk+TR8LFdOqR2O2q2lL07eHKENWbwiqadSJ4EsjjrPyYk4zeDWfTy08bfbL50bv03Y9k6X5pOtjiyRCh+hAIcSelOHT\/K4p04Wlr9iQYqyx0yeOmgyUj\/AqrxOpr2hYSmWk3102aM6Ryki\/+\/CXOA3xO1m9IaimUyeCL51YzsqTBzYzfdVPvHatvneOmOnzeZhpJkFoHtgaEaARghrB52uPj6Do25lCiT2NzdJDWmOLVIfEQ3u+JMK61NMkxKS2QrCt1uG6hly2hYpHWc+Q7Xa1X+ovoX8nqxeaaJr1IfjSjOssvHLdhOwn3qtGEn19BV\/9Zq99GEtZAI3gq7bd9oCUbPJ9KIboOJoHuk87Wh996pQEdbUuzXI2ko2uPiGN4XP5oxU32pcByW5XLJs4N9mmiYtPPOr1TdVuaYdmKIWGQdcyZPW6ksvvPARffjEf1eOmGbyPGSsOjCD8tA+stokAbQ\/eNpi+wq7+kG6r29feUkBKD\/i+nSO02HMx6SKUmkRC9d+1fcX1oNdylbJukg1jC76h+2SbaJJYaOIg9ee+fWlKsdf0Qr1mnJ7TWqhSDPh9PAIIvvFYZ9tS0wze44bIDTMRfT4ZBu1Nvovg0z5gfewtxZ5WPHXtqEOIPR+b2wRCPUvnMwNWI\/hDCb62+PvOTpbEZSi21f6lFdDaeEiiz1ewhWq3yeeu147veU1ZvVOmoutGuKf62kv5eRBA8M0jDllY8eDmdmyls1PP4M0COk5CIAECWkGdgKutLpDVSz3Cw\/qH4BuWL7XXCNgZvIuVf7Oiz27HdjVvpfQVCECghYAmY5kyQLJ6KUd3HN8QfONwppUKgTnM4CUgEIBAXARyFXxk9eLqp3O2FsE35+gkbNsRk+nbZfyr78wx1gzehNHiGgSSIdA0hk87jjZ2EGT1Yo\/gvOxH8M0rHllZ8yUj+vY6RN9YM3izgo2zEIiQQK6Cj6xehJ01ApMRfBEEKWUTm2bwPm+cvpFxfSmHHt8gIBIYaua32PCEBcjqTQg\/8aYRfIkHOBb3XDN4WWIgluhhJwQg0JcAWb2+BDlfIoDgkwjx+2gEXDN47XZs15DpGy0GNAQBCIxPgKze+MxzbBHBl2PUZ+yzFX12Ikc5mcMu22L\/xtyDd8Z4MA0CEEiIAFm9hIIZgSsIvgiClJuJrhm8dq0+tgvKrSfgLwTSJUBWL93YztUzBN9cI5O5XYdMpm93JdNncdhMHzN4M+8YuA+ByAmQ1Ys8gBGbj+CLOHipm36vEX37HKKPGbypRx7\/IJAmAbJ6acY1Fq8QfLFEKlM7m5ZtOWl47GcyR6a9ArchEBcBsnpxxStVaxF8qUY2Mb\/sm\/FCxSf7eXfJ\/F2L6Ess0rgDgbQIkNVLK54xe4Pgizl6mdnODN7MAo67EIiYAFm9iIOXqOkIvkQDm6pb95tM36JxrroHr12rj2VbUo04fkEgPgJk9eKLWQ4WI\/hyiHJiPjbN4L2Kz7uJRRp3IBAXAbJ6ccUrN2sRfLlFPBF\/m2bwsmxLIgHGDQhERoCsXmQBy9BcBF+GQU\/F5aYZvMeNgzeQ7UslzPgBgVkTIKs36\/BgXIUAgo\/uED2BBze3YysdYQZv9CHFAQhEQYCsXhRhwshNAgg+ukISBFwzeO12bFeT6UsivjgBgTkRIKs3p2hgi5YAgk9LinKzJ\/DA5lp9zOCdfagwEALREiCrF23osjccwZd9F0gLQNObNzN404oz3kBgbAJk9cYmTnuhCSD4QhOlvskJfMlk+vYaK6qZPjuujxm8k4cGAyAQJQGyelGGDaNrBBB8dIkkCTTN4H3eeHsj4\/qSjDlOQSA0AbJ6oYlS35QEEHxT0qftwQm4ZvCeMq1eh+gbnD0NQCBmAmT1Yo4etrsIIPjoF8kTsDN47XZs5WE\/7zKDN\/mw4yAEOhEgq9cJGydFQADBF0GQMLE\/gfoMXiv67B978PZnSw0QSIUAWb1UIokfZPjoA1kTOGIyfbsMgepkDpvpewefd7PuFzgPAbJ69IEcCJDhyyHK+LhF4JARfbtroo8ZvHQQCORLgKxevrHPzXMEX24Rx9\/iXiP69jlEHzN46RwQyIcAWb18Yo2nGwQQfPSEbAm4ZvCeNDT284k32z6B43kQIKuXR5zxcjsBBB89ImsCrhm8S4bItYi+rPsFzqdJgKxemnHFKx0BBJ+OE6USJmBFn53IUU7mYAZvwsHGtWwJkNXLNvQ4vkkAwUdXgIAhcP\/mWn3VGbzL5t9ZtoXuAYG4CZDVizt+WB+OAIIvHEtqipxA0wzeq\/i8G3lkMT9XAmT1co08frsIIPjoFxCoEGAGL90BAvETIKsXfwzxIDwBBF94ptQYOYG7zOfd1xsfqp937bi+4+bvBrJ9kUcX81MnQFYv9QjjX1cCCL6u5DgveQL2wbFQ8dKKPmbwJh92HIyUAFm9SAOH2aMRQPCNhpqGYiTgmsFrt2O7mkxfjOHE5kQJkNVLNLC4FZQAgi8oTipLkcADm5k+ZvCmGF18ipkAWb2Yo4ftYxNA8I1NnPaiJND0YGEGb5ThxOgECJDVSyCIuDAqAQTfqLhpLGYCTTN4HzNOHeATb8yhxfaICJDViyhYmDorAgi+WYUDY+ZOoGkG7\/PG8BsRfXMPH\/ZFToCsXuQBxPxJCSD4JsVP47ESeHBzO7bSfjuD95T5uw7RF2tIsXvGBMjqzTg4mBYNAQRfNKHC0LkRsDN4FytGWdHHDN65RQl7YidAVi\/2CGL\/XAgg+OYSCeyIkkB9Bq8VffaPPXijDCdGz4gAWb0ZBQNTkiCA4EsijDgxJYEjJtO3yxhQXbbFZvrewefdKcNC2xETIKsXcfAwfbYEEHyzDQ2GxUTgS0b07a2JPpvpYwZvTFHE1qkJkNWbOgK0nzIBBF\/K0cW3UQkwg3dU3DSWGAGyeokFFHdmRwDBN7uQYFDsBFwzeE8ap\/bziTf20GL\/AATI6g0AlSoh4CCA4KNbQGAAAq4ZvMumnWsQfQPQpspYCZDVizVy2B0jAQRfjFHD5igIWNFnJ3KUkzmYwRtF2DByBAJk9UaATBMQqBFA8NElIDAgAdcMXpvpY9mWAaFT9awJkNWbdXgwLmECCL6Eg4tr8yBwyGT6dlcyfdYqm+27is+78wgQVoxC4P7NhcqryxfZ62DN\/LGE0SghoJHMCSD4Mu8AuD8OgXvNw26fQ\/SxB+84\/GllOgKu2evlSw\/bEU4XF1rOjwCCL7+Y4\/FEBJqWbWEG70QBodnBCZDVGxwxDUBATQDBp0ZFQQiEIWDHMC1UqrKftZbM37V84g0DmFomJ0BWb\/IQYAAEziCA4KNTQGACAq4ZvHY7tqsRfRNEgyZDEiCrF5ImdUEgHAEEXziW1AQBLwKuByMzeL0QUnhGBMjqzSgYmAIBBwEEH90CAhMSYAbvhPBpOhgBsnrBUFIRBAYjgOAbDC0VQ0BHoGkG72Pm9AN84tVBpNQkBMjqTYKdRiHQiQCCrxM2ToJAWAJNM3hZtiUsZ2oLR4CsXjiW1ASBMQgg+MagTBsQUBJ4cHM7trK4ncHLWmVKeBQbhQBZvVEw0wgEghNA8AVHSoUQ6EeAGbz9+HH2cATI6g3HlpohMDQBBN\/QhKkfAh0IPLC5Vl+5DZXN9Nk\/9uDtAJNTehMgq9cbIRVAYHICCL7JQ4ABEHATOGJE3y7zU33vUfbgpceMSYCs3pi0aQsCwxFA8A3Hlpoh0JvAl4zo2+sQfczg7Y2WCgQCZPXoIhBIiwCCL6144k2CBJjBm2BQZ+4SWb2ZBwjzINCBAIKvAzROgcAUBFwzeE8aQ\/azVt8U4UiyTbJ6SYYVpyCwTgDBR0eAQEQE7AzexYq9diKH3Y7tGkRfRFGcp6lk9eYZF6yCQCgCCL5QJKkHAiMRYAbvSKAzaYasXiaBxs3sCSD4su8CAIiRgGsG74px5B1k+mIM52Q2k9WbDD0NQ2B0Agi+0ZHTIATCEDhkPu\/uNlWxbEsYnjnVQlYvp2jjKwQ2CCD46AkQiJjAvUb07XOIPvbgjTioA5tOVm9gwFQPgZkSQPDNNDCYBQEfAszg9aGVZ1myennGHa8hUBJA8NEXIJAIgT\/c3I6tdMfO4F0yf9cyri+RCHd3g6xed3acCYFUCCD4UokkfkDAELDLttgxfdU9eO1kjqsRfVn2D7J6WYYdpyHgJIDgo2NAIDECrmyOXavvnYi+xCLd7g5ZvazCjbMQEAkg+EREFIBAfASYwRtfzEJZTFYvFEnqgUBaBBB8acUTbyCwRaBpBu9jpsQBsn1J9hSyekmGFacgEIQAgi8IRiqBwDwJuLI9djLHcfN3A6JvnkHrYBVZvQ7QOAUCmRFA8GUWcNzNk4Br2ZZTBsV1iL7oOwRZvehDiAMQGIUAgm8UzDQCgekJuGbw2skc1yD6pg9ORwuaPtsj5jsC5TQIJEwAwZdwcHENAnUCD2yu1WeXbeHTbhr9o1x\/0cZzzfyxn3IaccULCIQmgOALTZT6IDBzAoeN6DvL2EgWaOaB8jDPfrInnh7AKAqBDAkg+DIMOi5DAAIQgAAEIJAXAQRfXvHGWwhAAAIQgAAEMiSA4Msw6LgMAQhAAAIQgEBeBBB8ecUbbyEAAQhAAAIQyJAAgi\/DoOMyBCAAAQhAAAJ5EUDw5RVvvIUABCAAAQhAIEMCCL4Mg47LEIAABCAAAQjkRQDBl1e88RYCEBiQwA6zHp7rWNvczaT6e\/lvA5pD1RCAAAS2CCD46AwQgAAEAhFoEnxtIjBQ01QDAQhAoJUAgo8OAgEIQKCFgDYr5yP2bHNk+Oh2EIDAmAQQfGPSpi0IQCA6Al0En+sTbtVxxF503QCDIRA9AQRf9CHEAQhAYEgCWsE3pA3UDQEIQKAvAQRfX4KcDwEIJE0AwZd0eHEOAtkQQPBlE2ochcB2Am1jzuqfHOtlmz5JasSRz1g3TTv1uEqfSzV+a210tSWdK9ln\/QlRB\/0dAhCAQJUAgo\/+AIHMCEhiwuIYSvBp2q6Go4ugKs+XfHCFXRp7F\/ocV31aRhrhmFnXxl0IQKCFAIKP7gGBzAhoBIUkljSZN6kODfY+dXQ511fwVdvQcG0So+W\/+9ThEuYappSBAATyJIDgyzPueJ0pAc2nWVtGEkshBF+bWNJk9nzKdPXbdhPNZ2pNOckGl9iT4oDoy\/RCxm0IdCCA4OsAjVMgECsBSXQ0+aU9r00cScLJ5\/cmodNkp9Z+l\/+SXdq+INkg\/d6UBeTTrjYClINA3gQQfHnHH+8zJKAVFlU02nOaxJHmfKmMVnj1sWEqwSf53iUWGXZtXIYABFoIIPjoHhDIjEDTOLG2TJFWkAyV4fMd21aGVDPGTsqQaYWmNjuqsW1omzLr8rgLAQgYAgg+ugEEMiMgiSefsXF1dFrBZ8\/zGcMn2dwUQo3gcwmwpoyaJMTseVpbffz34ZxZd8ZdCEBASQDBpwRFMQikRqBNmEiTBUJM2mjjKbWvjYVGvFbrksr7ZEElGxF8EiF+hwAEQhJA8IWkSV0QiJCA5hNv6E+6PmLPlTXTZNqkUGj8rrftK\/i0ok7Lt\/Sp72dmiQ2\/QwAC6RFA8KUXUzyCQCcCbaJDK0i0EyZcBvqIqRCCzyWe7L+1ZRc1mU1XHZJo1fKV6ukUeE6CAASyIIDgyyLMOAkBmUBfwdf3fMlCH1Ek1VX9XapX+l0rwqR6pN+1AtXHd8pCAAL5EEDw5RNrPIXA1oQCaaxaPUvl+vwpTYiQfh8yy1faW9pQ\/\/9jCz6Jn0s0StnG0oeQ2U4uEQhAIF0CCL50Y4tnEDiDgHYGqVZstCHuO\/FCI0qlENcFn1S+i9+2DR+uTUItRB0a\/ygDAQjkSQDBl2fc8TpTAlpREVJslai1bVdDE0o0atvu4ncXUekSlk1ZvqauSmYv04sYtyHQkQCCryM4ToNArAQk8eMzeaIuzrSTNrTCSjtJwhULX7HYxW+fNuqZwC7tNWUHY+2L2A0BCIxHAME3HmtagkC2BLTLiGgnLmQLEschAAEIdCSA4OsIjtMgAAE9AQSfnhUlIQABCAxBAME3BFXqhAAEthHQZO40M1nBCgEIQAAC3Qgg+Lpx4ywIQMCDgDRu0FUVkxI8AFMUAhCAgEAAwUcXgQAERiHgI\/oQe6OEhEYgAIGMCCD4Mgo2rkJgagKS6EPoTR0h2ocABFIl8P8BCZo3F4nUhf8AAAAASUVORK5CYII=\" width=\"302\" \/\u003E \u003Cbr \/\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; margin-top: 0.02cm;\"\u003E\u003Cspan class=\"sd-abs-pos\" style=\"left: 7.84cm; position: absolute; top: 0.57cm; width: 248px;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cbr \/\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; margin-top: 0.02cm;\"\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: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EComo\nlegenda da figura, podemos citar novamente o próprio Freud: “\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Etal\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\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\u003Ci\u003Emassa\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\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\u003Ci\u003Eprimária\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\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\u003Ci\u003Econsiste\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\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\u003Ci\u003Ede\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\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\u003Ci\u003Ecerto\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\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\u003Ci\u003Enúmero\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\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\u003Ci\u003Ede\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\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\u003Ci\u003Eindivíduos\nque\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\u003Ci\u003E\n\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\u003Ci\u003Ecolocaram\num único e mesmo objeto no lugar de seus ideais de eu e que, por\nconseguinte, se\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\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\u003Ci\u003Eidentificam\nuns com os outros em seus eus\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E”\n(Freud, 2019a, p. 118, grifos do\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eautor).\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;\"\u003EA\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eidentificação,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eevidentemente,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexplica\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etodos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Easpectos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erelações entre os\nmembros da massa, sendo mais o início da explicação,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ejustamente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epor\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eser\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eenergia\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eligação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eentre\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eeles.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EMesmo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esobre\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eidentificação, Freud\nreconheceu ter ficado bastante aquém de ter esgotado o\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etema.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote9sym\" name=\"sdfootnote9anc\"\u003E\u003Csup\u003E9\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ETambém\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexplicações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econclusivas,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EFreud\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efez\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eoutros\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eapontamentos acerca\ndessas relações. Dentre eles, vale citar: o fato de que a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassa proporciona aos\nindivíduos uma percepção diferente das suas forças – eles se\nveem mais potentes, o que influencia na atitude de imprudência\ntípica\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edas massas em tomar\nmedidas mais extremas; a empatia, tão presente nas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eidentificações,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eproporciona\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etambém\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ena\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecoesão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eelemento\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede retroalimentação,\numa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esolidariedade\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eresulta\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enuma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esegurança\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eafetiva;\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea cooperação também\nse envolve nesse processo, sendo um resultado e, ao\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emesmo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etempo,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ereforço\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(retroalimentação)\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eidentificação;\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eneuroses\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecoletivas protegem as\npessoas de desenvolverem neuroses individuais e de ter\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque enfrentá-las\nsozinhas.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote10sym\" name=\"sdfootnote10anc\"\u003E\u003Csup\u003E10\u003C\/sup\u003E\u003C\/a\u003E\nNesse complexo de convivências, a identificação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eestabelece a ligação\noriginal que permite que tudo isso aconteça no interior das massas,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eresultando,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einclusive,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecompaixão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esó\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexista\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epartir\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eidentificação,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo que\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ever com\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epróximo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etópico\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edeste trabalho.\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;\"\u003EÉ interessante observar, nesses\napontamentos, que muitos aspectos da\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eligação emocional\nentre os membros coincidem com a ligação com o líder,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ereferência\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eà\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epotência,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eà\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esegurança,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eao\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epróprio\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efato\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eidentificação também\nenvolve algum grau de idealização (tomar como ideal) e\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexistir na relação com\no líder, sendo aprofundado em enamoramento nesta\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eúltima\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erelação.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EDisso,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epode-se\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einferir\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elíder\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Egrupo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eformam\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efunções\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomplementares\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ena\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esuperação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“apavorante\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eimpressão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesemparo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einfantil”, sendo o\nlíder o ponto de coincidência do enamoramento, de coesão e\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eorientação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassa,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eesta,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eescudo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprotege\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einsegurança\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprimordial.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EÉ\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eplausível\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etambém\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epensar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eesse\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esentimento\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einfantil\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emarcante\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epode\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eter\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esucedâneos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eevocações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eoutras\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efases\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Evida,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esobretudo quando a\nrealidade (o meio natural e, principalmente, o sociocultural)\napresentar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esituações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eemergem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eameaças\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesamparo,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enaquelas em que a\nprópria sobrevivência está em jogo. Nesses casos, os\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eindivíduos se tornam\nmais propensos a se integrarem (protegerem-se) e, a fim\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efazer\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eisso\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eharmônica\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eeficazmente,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eficam\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emais inclinados também\na\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epermitir que alguém\nocupe o lugar do seu ideal de eu, do seu Super-eu, da sua\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ebússola moral. A massa,\num grupo menor dentro do grupo maior da civilização,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epode\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erepresentar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eindivíduos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Euma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erecompensa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epelos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseus\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esacrifícios,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprivações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erenúncias\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecultura\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eestá\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efornecendo,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epois,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eafinal,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“o\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprocesso civilizatório\nse constitui pela interdição do desejo e pela promessa de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ereconciliação e\nrecompensa pelo sacrifício imposto ao indivíduo”\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Bittar, 2006,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep. 48).\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-top: 0.01cm;\"\u003E\n\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ECabe\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eainda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eressaltar,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emesmo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EFreud\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efez,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efenômenos aqui\nmencionados não acontecem sempre do mesmo jeito, com o\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emesmo grau de\nintensidade e a ponto de ser igualmente atribuídos a todos os\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eindivíduos.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ECada\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eindivíduo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eé\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eparte\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eintegrante\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emuitas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emassas,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eé\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emultiplamente\nligado por identificação e construiu seu ideal\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eeu\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esegundo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emais\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ediversos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emodelos.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAssim\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecada\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eindivíduo\nparticipa de muitas psiques de massa, a da sua\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eraça,\nda sua classe, sua comunidade religiosa, seu Estado,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eetc.,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epode,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eindo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ealém\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edelas,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ese\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eelevar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eaté\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eum\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Efragmentozinho\nde independência e de originalidade. (Freud, 2019a, p. 140).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; margin-top: 0.02cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Ch1 align=\"center\" class=\"western\" style=\"margin-left: 2.31cm; margin-right: 2.34cm; margin-top: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003EAs\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003Emassas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003Eoutros\u003C\/span\u003E\u003C\/h1\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; text-indent: 1.25cm;\"\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: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EChama\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eatenção\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Equanto\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EFreud\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eenfatiza\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ehostilidade\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ecomo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Euma\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Econstante\ndo comportamento humano. No livro \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EO\nfuturo de uma ilusão\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\npor\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eexemplo,\nele afirmou que “é preciso contar com o fato de que em todos os\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ehomens\nhá tendências destrutivas, ou seja, antissociais e anticulturais, e\nque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Enum\ngrande número de pessoas elas são fortes o bastante para determinar\nseu comportamento na sociedade humana” (p.30).\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 3.4pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\nformação dos grupos diminui\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ea\nhostilidade entre os indivíduos que lhes pertencem, mas não em\nrelação aos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eestão\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Efora\ndo grupo:\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.36cm; margin: 0.36cm 0.7cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Euma\nreligião, mesmo que se chame religião de amor, tem de\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eser\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edura\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eamor\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Erelação\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eàqueles\nque não pertencem a ela. No fundo, afinal, toda religião é uma tal\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ereligião\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eamor\npara todas que\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eela\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eabrange,\ne é natural\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epara\ntodas praticar a crueldade e a intolerância com aqueles que não são\nseus membros\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\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(Freud,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2019a,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ep.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E88-9).\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;\"\u003EIsso se torna compreensível a partir\nda teoria dos impulsos fundamentais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(ou das\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epulsões). Nas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epalavras de Freud:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.71cm; margin-top: 0.35cm; margin: 0.35cm 0.71cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EDepois\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emuitas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ehesitações\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Evacilos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edecidimos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eaceitar\napenas dois impulsos fundamentais: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Eeros\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Eimpulso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Ede\ndestruição\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\n(...) A meta do primeiro é produzir unidades\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecada\nvez maiores e assim conservá-las, ou seja, produzir\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eligações;\na meta do outro, ao contrário, é desfazer conexões\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\nassim destruir as coisas. Quanto ao impulso de destruição,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epodemos\npensar que sua meta última parece ser a de levar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eas\ncoisas vivas ao estado inorgânico. Por isso também o\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Echamamos\nde\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\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\u003Ci\u003Eimpulso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Ede\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Emorte\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E(Freud,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2018c,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ep.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E54).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.71cm; margin-top: 0.35cm; margin: 0.35cm 0.71cm 0cm 4.18cm;\"\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;\"\u003EPercebemos\nassim que o ser humano encontra-se com respeito aos seus impulsos\nfundamentais nessa situação dual, que explica também a\nambivalência tão presente nas relações e sentimentos humanos.\n“Segundo o testemunho da psicanálise, quase toda relação\nemocional íntima de longa duração entre duas pessoas –\ncasamento, amizade, relações entre pais e filhos – contém um\nsedimento de sentimentos de rejeição e hostilidade que só escapa à\npercepção devido ao recalcamento” (Freud, 2019a, p. 93). Antes de\npostular o impulso de morte (em 1920, na obra \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EAlém\ndo princípio de prazer\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E),\nFreud já havia destacado como as relações humanas eram\nambivalentes e como isso era presente na psicologia dos povos (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ETotem\ne Tabu\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\n1913). O polo hostil dessa ambivalência era descrito frequentemente\ncomo resultado da frustração dos impulsos eróticos (de prazer). A\nteoria dual torna essa ambivalência ainda mais incontornável,\nporque não é só mais uma questão de frustrados se tornarem\nhostis, mas de haver uma satisfação não contingente na destruição.\nA ambivalência impulsional abrange também o efeito de amálgama dos\nimpulsos fundamentais, isto é, eros e thánatos encontram-se\nmisturados na formação da motivação das ações humanas, ou seja,\nas pessoas, em regra, não agem ora por impulso erótico e ora por\nimpulso de morte, mas sim por ambos, ao mesmo tempo, em composições\nvariáveis. “Assim, por exemplo, o instinto de autopreservação\ncertamente é de natureza erótica; não obstante, deve ter à sua\ndisposição a agressividade, para atingir seu propósito” (Freud,\n2005, p. 39).\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;\"\u003EMesmo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elevando\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econsideração\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edestruição\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eimpulso\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efundamental do\ncomportamento humano, com respeito à psicologia de massas,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eresta a questão do\nporquê da hostilidade ser liberada eminentemente para os\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque estão fora do\ngrupo. Por que não ser liberada entre os membros ou mesmo para o\nlíder? É claro que isso, provavelmente, impediria a formação da\nmassa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem um nível de coesão\nque lhe garantisse atingir suas finalidades, o que\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eimplicaria\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eter\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ereformular\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Equestão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epara:\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo impulso de morte não\ndeveria impedir a formação das massas? As descrições freudianas\napontam\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epara a seguinte\nexplicação: o impulso de destruição não impede a formação da\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassa porque é\ndeslocado para fora dela; para dar coesão ao grupo ao ponto\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eele\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ese\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etornar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eeficaz\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecom\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erespeito\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseus\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epropósitos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eser\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecompensador para os\ninvestimentos emocionais envolvidos, é preciso direcionar, para fora\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edele,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea hostilidade (ou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea dose\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emais substancial dela).\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEvidentemente,\nnão é fácil para os seres humanos renunciar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eà\nsatisfação dessa sua tendência agressiva; eles não se\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esentem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ebem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eao\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Efazê-lo.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ENão\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eé\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ese\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emenosprezar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Evantagem\nde um\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecírculo\ncultural mais restrito, que oferece ao impulso\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eum\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eescape\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ena\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ehostilização\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edaqueles\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ese\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eencontram\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Efora\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edele.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EÉ\nsempre possível ligar uma quantidade maior de seres no amor entre si\nquando restam outros para as manifestações de agressão (Freud,\n2018f, p. 164).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\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;\"\u003ESabemos que um dos ganhos na\npsicanálise é o entendimento das emoções\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehumanas como energia,\nalgo, pois, ineliminável,\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote11sym\" name=\"sdfootnote11anc\"\u003E\u003Csup\u003E11\u003C\/sup\u003E\u003C\/a\u003E\nembora deslocável; nesse\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esentido,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EBittar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(2006, p.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E51)\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomentou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esobre\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprocessos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erepressão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaos impulsos individuais\ninerentes ao convívio social: “ao longo desse processo,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einstalam-se conflitos\npermanentes entre as necessidades\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eindividuais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexigências da cultura,\npois o desejo, apesar de interditado, continua a existir.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EApesar da repressão, se\nrepõe e se recoloca nas relações sociais”.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EFreud\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edeixou claro também que\na civilização e a vida em massas exigem muitas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erenúncias\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprivações,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Equais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprovocam\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ereação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehostilidade.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EÉ\nimpossível não enxergar em que medida a cultura está\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ealicerçada\nna renúncia dos impulsos, o quanto justamente\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eela\npressupõe de não satisfação (repressão, recalcamento\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eou\no quê?) de impulsos poderosos. Essa ‘frustração cultural’\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edomina\no vasto âmbito das relações do homem; já sabemos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\né a causa da hostilidade contra a qual todas as culturas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etêm\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Elidar.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\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(...)\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ENão\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eé\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Efácil\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eentender\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecomo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ese\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etorna\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epossível\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eprivar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eum\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eimpulso\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esatisfação.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EIsso\nnão é de forma alguma tão inofensivo; caso não seja compensado\neconomicamente, deve-se estar preparado para sérias perturbações\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\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(Freud,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2018f,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ep.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E146-7).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\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;\"\u003ETemos um quadro então em que a\nhostilidade fundamental (impulso de morte)\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee a contingente (das\nrenúncias, repressões e privações) se associam como\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epermanentes ameaças às\nligações amorosas humanas, de modo que, para a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eformação e manutenção\ndos grupos, as hostilidades dos seus membros têm\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque alvejar os que não\nlhes pertencem. Nesse sentido, o custo de fazer o amor e a harmonia\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epredominarem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaumentar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehostilidade em relação\naos outros, em relação aos quais não houve identificações e nem\ndeve, pois,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehaver\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecompaixão.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ETambém\nos bolchevistas esperam ser capazes de fazer a\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eagressividade\nhumana desaparecer mediante a garantia de\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esatisfação\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etodas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enecessidades\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emateriais\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eestabelecimento\nda\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eigualdade,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eoutros\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Easpectos,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eentre\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etodos\nos membros da comunidade. Isto, na minha opinião, é\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Euma\nilusão. Eles próprios, hoje em dia, estão armados da\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emaneira\nmais cautelosa, e o método não menos importante\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\nempregam para manter juntos os seus adeptos é o ódio\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Econtra\nqualquer pessoa além das suas fronteiras. (Freud,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2005\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003E,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ep.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E41-2).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\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;\"\u003EPode ser que não faça bem ao ego das\npessoas reconhecerem o quanto\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esão hostis e odiosas,\nprincipalmente se acreditam que congregam em nome do\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eamor ou de ideais\nelevados.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ETodavia, Freud também\nrelatou o que costuma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eacontecer quando o ódio\né recalcado;\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote12sym\" name=\"sdfootnote12anc\"\u003E\u003Csup\u003E12\u003C\/sup\u003E\u003C\/a\u003E\nele é, amiúde, projetado para o próprio\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eobjeto da hostilidade,\nde modo que, para o odioso, trocam-se quem é sujeito e\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ealvo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda hostilidade:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4.18cm; margin-right: 0.7cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EO\nprocesso se resolve, isto sim, mediante um mecanismo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epsíquico\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eespecial,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epsicanálise\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecostuma\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Echamar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eprojeção.\nA hostilidade, da qual o indivíduo nada sabe nem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Equer\nsaber, é jogada da percepção interna para o mundo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eexterno,\né desprendida da própria pessoa e empurrada para\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eoutra\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\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(Freud,\n2019b, p.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E60-1).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; margin-top: 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: Constantia, serif;\"\u003EO hostil passa, com o recalque e com a\nprojeção, a acreditar que é o outro que\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eódio por\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eele,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea se\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eperceber\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo alvo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eoriginal\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehostilidade; o\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eódio\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erecalcado gera assim, no\nindivíduo, o sentimento de que ele, seu grupo e seus\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Evalores estão sendo\natacados ou sob séria ameaça, justamente quando ele\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eestá,\ninconscientemente, mais disposto a atacar. Para usar a expressão de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EFreud, isso não é de\nmodo algum inofensivo, e deve-se estar preparado para\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esérias perturbações:\na situação é tal que hostis são sempre os outros, de modo que a\nação agressiva do indivíduo não lhe aparece como realização do\nseu\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eódio\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehostilidade,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esim\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ereação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eautodefesa,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edefesa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Evalores\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda sua comunidade e\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseus\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ebons\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecostumes.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; margin-top: 0.01cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; margin-top: 0.01cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" class=\"western\" style=\"margin-bottom: 0cm; margin-top: 0.01cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EPontos de ilustração\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Ch1 align=\"center\" class=\"western\" style=\"margin-left: 2.31cm; margin-right: 2.34cm;\"\u003E\n \n\u003C\/h1\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;\"\u003EO que segue nesta seção é\napresentação de recortes de casos que podem ilustrar as reflexões\nfreudianas feitas aqui; não se trata, pois, de evidências ou\nprovas, o que exigiria um rigor e uma argumentação muito mais\nextensas, mas sim de uma continuação da apresentação introdutória\nde uma teoria. Nesse sentido, citamos um exemplo passado e\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edois\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\nmais \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erecentes.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\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=\"letter-spacing: 0.1pt;\"\u003EAlguns\npodem acreditar que os grandes intelectuais, aos quais é atribuída\numa aura de independência de pensamento, de insociabilidade e até\nisolamento, poderiam ser imunes à psicologia aqui retratada. Não\nfoi, porém, o caso de Martin Heidegger (1889-1976), que,\nrelacionando Hitler ao destino do povo alemão (o que pode ser\ninterpretado como uma figura \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“velhos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesejos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas”), pediu voto a\nesse líder no\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ejornal\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eestudantes\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EFreiburg,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem 10\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enovembro\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E1933:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.71cm; margin-top: 0.35cm; margin: 0.35cm 0.71cm 0cm 4.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EO\npovo alemão é chamado à votação pelo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EFührer\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nPorém, o\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\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\u003Ci\u003EFührer\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enada\npede ao povo,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eantes\nlhe dá a possibilidade mais\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edireta\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Euma\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edecisão\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esuprema\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ena\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esua\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eliberdade:\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ese\nele – o povo na sua totalidade – quer a existência que lhe é\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eprópria\nou se não quer. (...) Esta decisão última toca o limite extremo da\nexistência do nosso povo... A nossa vontade de\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eauto-responsabilidade\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enacionalista\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Equer\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecada\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epovo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eencontre\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Egrandeza\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Everdade\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eda\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esua\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edeterminação\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\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(\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Eapud\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EHabermas,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2010,\np. 160).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.71cm; margin-top: 0.35cm; margin: 0.35cm 0.71cm 0cm 4.18cm;\"\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;\"\u003EMais recentemente, Jacob\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EChansley\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eficou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emundialmente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econhecido\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eao\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einvadir\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ECapitólio, centro\nlegislativo dos EUA, no dia 6\/1\/2021, trajando \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eécharpe\n\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede pele de urso e chifres\nna cabeça, integrando um motim que visava manter Donald\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ETrump na presidência à\nrevelia da sua derrota nas eleições. Foi preso e contou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecom os serviços do\nadvogado Albert Watkins, que lhe defendeu com uma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexplicação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eharmoniosa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecom\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea psicologia de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efreudiana.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\u003E\n“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EMeu\ncliente, como muitos norte-americanos, sentia que sua\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Evoz\nnão era ouvida”, alega pelo telefone o advogado Albert\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EWatkins.\n“Quando \u003Ca href=\"https:\/\/brasil.elpais.com\/noticias\/donald-trump\/\"\u003EDonald\nTrump\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Ca href=\"https:\/\/brasil.elpais.com\/noticias\/donald-trump\/\"\u003E\u003Cspan style=\"color: blue;\"\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\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Echegou,\nele sentiu que sua\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Evoz\npor fim era ouvida. Era relevante. Por isso, tinha um\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecarinho\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eapaixonado,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Einclusive\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eum\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eamor\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Epor\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ETrump.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAcreditava\nque as palavras do seu presidente eram para ele.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEstamos\nfalando de um fenômeno como o dos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eseguidores\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edo\nGrateful Dead. Como os que seguiam a banda de show\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eem\nshow, meu cliente seguia o presidente de comício em\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ecomício.\nLá era reconhecido, era parte de um grupo”. (...) “\u003Ca href=\"https:\/\/brasil.elpais.com\/opiniao\/2021-01-17\/o-ataque-ao-capitolio.html\"\u003EEstavam\napaixonados por um líder. Ele os motivava.\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Ca href=\"https:\/\/brasil.elpais.com\/opiniao\/2021-01-17\/o-ataque-ao-capitolio.html\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAcreditavam\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enele.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\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;\"\u003EAchavam\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eestavam\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esalvando\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Enossa\nnação a pedido específico de nosso presidente”, insiste Watkins.\n(EL PAIS\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote13sym\" name=\"sdfootnote13anc\"\u003E\u003Csup\u003E13\u003C\/sup\u003E\u003C\/a\u003E,\n2021).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4.18cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4.18cm;\"\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;\"\u003ENo dia 25\/08\/22, um líder diferente\ndos citados, não extremista, mas carismático, Luis Inácio Lula da\nSilva, em entrevista ao jornal televisivo brasileiro de maior alcance\nno Brasil, foi cobrado sobre sua atitude de fomentar a polarização\ne forçar uma divisão agressiva entre “nós e eles”, ou seja,\nentre seu grupo de apoiadores e aqueles que não compõem esse grupo.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; margin-right: 0.7cm; margin-top: 0.35cm; margin: 0.35cm 0.7cm 0cm 4cm;\"\u003E\n\u003Cspan style=\"color: #212529;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EVocê\njá foi em um jogo de futebol? Você torce para algum time? Já foi\njunto com outros companheiros? É nós e eles. (...) A polarização,\nela é saudável no mundo inteiro. Polarização tem nos Estados\nUnidos, tem na Alemanha, tem na França, tem na Noruega, tem na\nFinlândia, tem em tudo quanto é lugar. Toda vez que tem mais que\numa pessoa participando de alguma coisa. Não tem polarização no\npartido comunista chinês. Não tinha polarização no partido\ncomunista cubano. Agora, quando você tem democracia, quando você\ntem mais que um disputando, a polarização é saudável. Ela é\nimportante, ela é estimulante. Ela faz a militância ir para a rua.\nEla faz a militância carregar bandeira. O que é importante é que a\ngente não confunda a polarização com o estímulo ao ódio”\n(PODER360\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote14sym\" name=\"sdfootnote14anc\"\u003E\u003Csup\u003E14\u003C\/sup\u003E\u003C\/a\u003E,\n2022).\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-right: 0.7cm; margin-top: 0.35cm;\"\u003E\n\u003Cspan style=\"color: #212529;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #212529;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EAo\nequiparar política e futebol, o ex-presidente do Brasil toca numa\npaixão nacional, o que o aproxima dos desejos das massas; ao mesmo\ntempo, aduz que a divisão essencial de um jogo é a mesma da\npolítica; com as palavras seguintes, não só ratifica a divisão\nentre “nós e eles” como a aponta como a motivação da\nmilitância ser ativa politicamente. Diferentemente das outras\nlideranças aqui mencionadas, ele conclui pela contenção da\nhostilidade, o que não só o diferencia dos extremistas, como faz um\napontamento importante sobre a natureza da democracia, ponto que\nextrapola as reflexões freudianas. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Ch1 align=\"center\" class=\"western\" style=\"margin-left: 2.31cm; margin-right: 2.34cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/h1\u003E\n\u003Ch1 align=\"center\" class=\"western\" style=\"margin-left: 2.31cm; margin-right: 2.34cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003EConsiderações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif; font-size: small;\"\u003EFinais\u003C\/span\u003E\u003C\/h1\u003E\n\u003Cp class=\"western\" style=\"margin-bottom: 0cm; margin-top: 0.01cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.2cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003EÉ\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomum,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprincipalmente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etempos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eascensão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Egrupos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emovimentos extremistas,\ntermos uma visão depreciativa dos grupos que se\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eformam em torno de uma\nliderança, causa ou ideologia, quando não somos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epartes\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesses\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Egrupos.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EPode\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eser\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eessa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Evisão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edepreciativa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ese\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ebaseie\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econsciente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einconscientemente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eno\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ejuízo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eeles\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eagem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eforma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eintelectualmente\nrebaixada, passional, subserviente, sob o efeito manada e com\nhostilidade. “Eles são agressivos, são brutos, uma ameaça”,\npensamos ou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esentimos. A psicologia\nde massas de Freud nos alerta que também somos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eassim e, que para o bem\ne mal, eles se uniram por amor, assim como nós,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Equando nos unimos, e\npara odiar também. Os brutos também amam, e nós\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etambém somos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ebrutos.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.2cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003ESobre a formação das massas, é\ninteressante, na perspectiva freudiana,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea forma humanizada como\nela é encarada, em que não são cálculos racionais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eutilitários e egoístas\nque unem as pessoas, mas a libido, o afeto, o amor, a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econdição de expansão\nde si pela inclusão do outro, de suas carências, de sua\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esubjetividade e\nsofrimentos. Não vivemos em sociedade em virtude de relações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ereificadas de mercado,\nem que um suposto cálculo racional de custo-benefício\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edeterminaria nossas\nescolhas. Segundo a análise aqui explorada, vivemos em\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esociedade e formamos\ngrupos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eporque expandimos nosso\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eser e desejamos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eafastar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesamparo.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EÉ\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enecessário,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ena\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epsicologia\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eantes\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesqualificar os\ncomportamentos de grupos como irracionais e desprezíveis,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eentender\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eganhos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eemocionais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eindivíduos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eenvolvidos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eganhos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecivilizacionais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eoriundos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda capacidade\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epessoas de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ese\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eunirem.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.2cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003EA abordagem freudiana de como os\noutros (que não pertencem ao\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Egrupo) são visados\npelas massas fornece importantes pistas para entender as\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erivalidades\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eentre\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Evariados\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Egrupos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etambém\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ediscriminações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexpurgos que as minorias\nsofrem hoje e em quase toda a história. Sua teoria\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elança luzes sempre que\nalguém se torna sistemática ou compulsivamente alvo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda hostilidade coletiva,\napontando para os processos de compensação das\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erepressões\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprivações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Egrupos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.5pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecivilização,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esuas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edinâmicas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede inclusão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erecompensa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(exclusão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efrustração),\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eimpõem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eindivíduos.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EEmbora as respostas\nfreudianas possam indicar prognósticos desoladores, não\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehá\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edúvidas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseu\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ediagnóstico\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epromissor\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emerece\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaprofundamentos.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003EPor fim, importa acrescentar algo que\nnão foi o foco deste\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etrabalho, mas que convém\nmencionar a fim de evitar distorções, fatalismos ou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ereificações.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ENão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eresulta\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epsicologia\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EFreud\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé impossível agir no\nsentido de evitar que a formação e manutenção de massas impliquem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem rivalidades e\ndisposição à agressão dos outros. Freud reconheceu que a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eorganização e\nracionalização dos grupos reduzem os danos do comportamento\nimpulsivo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esuscetibilidade a\ncomportamentos extremos;\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote15sym\" name=\"sdfootnote15anc\"\u003E\u003Csup\u003E15\u003C\/sup\u003E\u003C\/a\u003E\nalém disso,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eredução\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efrustrações,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprivações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eopressões\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esociedades,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ebem como a inclusão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede todos nas\ncompensações culturais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(cooperação,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esatisfação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emoral, possibilidade de\nfruição dos bens materiais e simbólicos disponíveis) e\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esublimações diminuem a\nhostilidade contra a própria cultura;\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote16sym\" name=\"sdfootnote16anc\"\u003E\u003Csup\u003E16\u003C\/sup\u003E\u003C\/a\u003E\nrestam ainda, na\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eperspectiva dele, o\naperfeiçoamento das instituições do direito e de repressão à\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eviolência e a educação\npara o exercício da liderança como formas de diminuir\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eriscos de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eviolência\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eoutras\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emanifestações\nextremistas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehostilidade.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote17sym\" name=\"sdfootnote17anc\"\u003E\u003Csup\u003E17\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.22cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003EAlém disso, para quem quer entender a\npsicologia das massas numa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eperspectiva\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eemancipadora,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eficam\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Evárias\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etarefas.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EEm\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edevemos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomplementar ou superar\na abordagem freudiana?\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ESerá, como o próprio\nFreud sugeriu,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.1pt;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote18sym\" name=\"sdfootnote18anc\"\u003E\u003Csup\u003E18\u003C\/sup\u003E\u003C\/a\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etécnicas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ese\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emostrarem bem-sucedidas\nna clínica não poderiam inspirar técnicas ou práticas coletivas\nde superação das neuroses e\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esofrimentos típicos do\ncomportamento de massas? É preciso ainda profundar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eapontamentos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EFreud\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epara\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emitigação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emanifestações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eextremas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eviolentas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eimpulsos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edestrutivos,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etendo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Evista,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einclusive,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprocessos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eeducacionais, de modo a\nevitar que lideranças e ideólogos explorem os afetos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epara\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edestruição e\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eintolerância.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.22cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.22cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\u003Cb\u003EReferências\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 style=\"letter-spacing: -0.2pt;\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\u003Cb\u003E\n\u003C\/b\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\u003Cspan style=\"text-decoration: none;\"\u003E\u003Cb\u003Ebibliográficas\u003C\/b\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: 0.18cm; margin-right: 0.21cm; margin-top: 0.16cm; margin: 0.16cm 0.21cm 0cm 0.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EBITTAR,\nM. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EIndivíduo\ne sociedade\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E:\na fertilidade da teoria de Freud na\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Econtemporaneidade\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nTese de Doutorado. Goiânia: Faculdade de Educação\/\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EUFG,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2006.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0.35cm; margin: 0.35cm 0.21cm 0cm 0.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFREUD,\nS. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EAlém\ndo princípio de prazer\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nTrad. Renato Zwick. Porto\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAlegre:\nL\u0026amp;PM,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2018a\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\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[1920].\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0.34cm; margin: 0.34cm 0.21cm 0cm 0.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFREUD,\nS. Ansiedade e vida instintual. In.: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ENovas\nconferências introdutórias\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Esobre\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Epsicanálise\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=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E(1933\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\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[1932])\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\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-\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EI\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\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–\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Elivro\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E28.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ERio\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EJaneiro:\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3.3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EImago,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E1976\n[1933].\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0.34cm; margin: 0.34cm 0.21cm 0cm 0.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFREUD,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ES.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\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\u003Cb\u003ECompêndio\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Ede\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Epsicanálise\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ETrad.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ERenato\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EZwick.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPorto\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAlegre:\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EL\u0026amp;PM,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2018b\n[1938].\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.2cm; margin-top: 0.34cm; margin: 0.34cm 0.2cm 0cm 0.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFREUD,\nS. Introdução ao narcisismo. In.: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EObras\ncompletas\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003E,\nvolume 12\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nTrad.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPaulo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EC.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESouza.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESão\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPaulo:\nCompanhia\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ELetras,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2018c\n[1914].\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.2cm; margin-top: 0.34cm; margin: 0.34cm 0.2cm 0cm 0.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFREUD,\nS. Moisés e o monoteísmo. In.: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EObras\ncompletas\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003E,\nvolume 19\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nTrad.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPaulo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EC.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESouza.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESão\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPaulo:\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ECompanhia\ndas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ELetras,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2018d\n[1939].\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0.34cm; margin: 0.34cm 0.21cm 0cm 0.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFREUD,\nS. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EO\nfuturo de uma ilusão\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nTrad. Renato Zwick. Porto Alegre: L\u0026amp;PM,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2018e\n[1927].\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0.34cm; margin: 0.34cm 0.21cm 0cm 0.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFREUD,\nS. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EO\nmal-estar na cultura\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nTrad. Renato Zwick. Porto Alegre: L\u0026amp;PM,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2018f\n[1930].\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0.34cm; margin: 0.34cm 0.21cm 0cm 0.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFREUD,\nS. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EPsicologia\nde massas e análise do eu\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nTrad. Renato Zwick. Porto\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAlegre:\nL\u0026amp;PM,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2019a\n[1921].\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.22cm; margin-top: 0.33cm; margin: 0.33cm 0.22cm 0cm 0.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFREUD,\nS. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ETotem\ne tabu\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nTrad. Paulo C. Souza. São Paulo: Companhia das\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ELetras,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2019b\n[1913].\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0.33cm; margin: 0.33cm 0.21cm 0cm 0.18cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EGUIMÓN,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EP.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ETrump\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003E“sem\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Edúvida”\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Ecausou\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Einvasão\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Edo\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ECapitólio,\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2pt;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Ediz\nadvogado\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Edo\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003E‘xamã\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Edo\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EQAnon’\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 3pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EEL\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EPAÍS\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E19\/01\/2021.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EDisponível\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eem:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #2c2c2c;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Ca href=\"https:\/\/brasil.elpais.com\/internacional\/2021-01-19\/trump-sem-duvida-causou-invasao-do-capitolio-diz-advogado-do-xama-do-qanon.html\"\u003E\u003Cspan style=\"color: blue;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cu\u003Ehttps:\/\/brasil.elpais.com\/internacional\/2021-01-19\/trump-sem-duvida-causou-\u003C\/u\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"color: blue;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Ca href=\"https:\/\/brasil.elpais.com\/internacional\/2021-01-19\/trump-sem-duvida-causou-invasao-do-capitolio-diz-advogado-do-xama-do-qanon.html\"\u003E\u003Cspan style=\"color: blue;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cu\u003Einvasao-do-capitolio-diz-advogado-do-xama-do-qanon.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 \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003Eem\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=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E14\/05\/21,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eàs\n14:34\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-top: 0.35cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EHABERMAS,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EJ.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\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\u003Cb\u003EO\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=\"letter-spacing: 1.9pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Ediscurso\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=\"letter-spacing: 1.9pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Efilosófico\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=\"letter-spacing: 1.8pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Eda\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=\"letter-spacing: 1.9pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Emodernidade\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.8pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ETrad.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAna\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.9pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EMaria\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EBernardo.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAlfragide:\nTexto\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEditores,\n2010 [1985].\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-top: 0.35cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPODER360.\nLeia a transcrição da entrevista de Lula ao Jornal Nacional.\nPODER360. 26\/08\/22. Disponível em\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"https:\/\/www.poder360.com.br\/eleicoes\/leia-a-transcricao-da-entrevista-de-lula-ao-jornal-nacional\/\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ehttps:\/\/www.poder360.com.br\/eleicoes\/leia-a-transcricao-da-entrevista-de-lula-ao-jornal-nacional\/\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 style=\"font-size: x-small;\"\u003E.\nAcesso em 31\/08\/2022, às 10:30. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-top: 0.34cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EVENTURA,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ED.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.4pt;\"\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(org.).\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.5pt;\"\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\u003Cb\u003EUm\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Ediálogo\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=\"letter-spacing: 0.4pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Eentre\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=\"letter-spacing: 0.2pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003EEinstein\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=\"letter-spacing: 0.2pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Ee\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=\"letter-spacing: 0.6pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003EFreud\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\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=\"letter-spacing: 0.2pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Epor\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=\"letter-spacing: 0.1pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Eque\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=\"letter-spacing: 0.4pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Ea\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=\"letter-spacing: 0.4pt;\"\u003E\u003Cb\u003E\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\u003Cb\u003Eguerra?\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=\"letter-spacing: -3.2pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESanta\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EMaria\/RS:\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFadisma,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2005\n[1932].\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\u003Cdiv id=\"sdfootnote1\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\t\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;\"\u003EComo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem:\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“Wir\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Everwunden\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Euns\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ekaum,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edass\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eder\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eganze\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EAblauf\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.3pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eeine\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elängere\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EZeit\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.3pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Egebraucht\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehat,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -2.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ewürdigen es\n\twahrscheinlich nicht genug, dass wir es mit einem Vorgang der \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -2.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EMassenpsychologie\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ezu tun haben” (p.120)\n\t\u003C\/span\u003E\u003Ca href=\"https:\/\/ia800206.us.archive.org\/33\/items\/DerMannMosesUndDieMonotheistischeReligion_520\/freud_mann_moses2_text.pdf\"\u003E\u003Cspan style=\"color: blue;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cu\u003Ehttps:\/\/ia800206.us.archive.org\/33\/items\/DerMannMosesUndDieMonotheistischeReligion_520\/fr\u003C\/u\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"color: blue;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"letter-spacing: -2.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Ca href=\"https:\/\/ia800206.us.archive.org\/33\/items\/DerMannMosesUndDieMonotheistischeReligion_520\/freud_mann_moses2_text.pdf\"\u003E\u003Cspan style=\"color: blue;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cu\u003Eeud_mann_moses2_text.pdf\u003C\/u\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/p\u003E\n\t\u003Cp class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ENa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etradução\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eusada\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eneste\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eartigo:\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.4pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“Não nos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.4pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eadmiramos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.4pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.4pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.4pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etudo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.4pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etenha\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.4pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enecessitado\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.5pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: 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Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elevemos suficientemente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.8pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econta\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.9pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efato\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.9pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Elidamos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.9pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecom\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eprocesso\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.9pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.9pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epsicologia\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.9pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassas” (Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2018d,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.95).\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: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“Assim, provisoriamente\n\ttendemos à conclusão de que não vale a pena buscar um significado\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -2.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erealmente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einequívoco\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epara\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econceito\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E‘grande\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehomem’.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EEle\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eseria\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eapenas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ereconhecimento,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Euso\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etanto\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Evago\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econcessão\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emenos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Earbitrária,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesenvolvimento enorme\n\tde certas características humanas, numa aproximação ao sentido\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eliteral original de\n\t‘grandeza’” (Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2018d,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\tp. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E151).\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote3\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote3anc\" name=\"sdfootnote3sym\"\u003E3\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EWunshgebilde\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E;\n\ttraduções usadas em outras edições: formação de desejo, \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Edeseo,\n\tfigura de\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Edeseo,\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Ci\u003E\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Econfigurazione\n\tdi desiderio,\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Ci\u003E\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eimage\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Ci\u003E\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Ede\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Ci\u003E\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Edésir,\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Ci\u003E\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Egroup\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Ci\u003E\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eof\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Ewishes,\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\u003Ci\u003E\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Ewishful image\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote4\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote4anc\" name=\"sdfootnote4sym\"\u003E4\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ECom respeito à relação dos\n\tmembros de um grupo com seu líder, aqui privilegiou-se a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eabordagem de \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EA\n\tpsicologia de massas e análise do eu\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E,\n\tpor estar focado nas sociedades\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emodernas. A relação\n\tcom o chefe em \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003ETotem e tabu\n\t\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé caracterizada de forma\n\tmuito mais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eambivalente,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etabu\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eos seus\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epoderes,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einclusive\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emágicos,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eestão presentes.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote5\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote5anc\" name=\"sdfootnote5sym\"\u003E5\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ESuper-eu\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esubstitui\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esuperego\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etraduções\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ebrasileiras\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emais\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erecentes, de Renato\n\tZwick\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(L\u0026amp;PM) e de Paulo\n\tCésar de Souza (Companhia das Letras). O super-Eu é uma instância\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epsíquica: “no curso\n\tde desenvolvimento individual, uma parte dos poderes inibidores do\n\tmundo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eexterno\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé interiorizada,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eformando-se\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eno\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EEu\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Euma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einstância\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eobservando,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecriticando\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eproibindo, se contrapõe\n\tao resto [id, impulsos libidinais vitais, e o eu]. A essa nova\n\tinstância,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edenominamos \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003ESuper-eu\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E”\n\t(Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2018d\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003E,\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\u003Ci\u003E\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.161).\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: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EMais à frente, na mesma obra,\n\texpressou-se de forma diferente, mas no mesmo sentido:\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“Queríamos\n\tesclarecer de onde vem o caráter peculiar do povo judeu, que\n\tprovavelmente\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etornou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epossível\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eele\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ese\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econservasse\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaté\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehoje.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.5pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EDescobrimos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehomem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EMoisés\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 1.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eforjou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -2.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eesse caráter, ao dotar\n\tos judeus de uma religião que elevou de tal maneira o seu\n\tamor-próprio\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque eles\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ese acreditaram\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esuperiores\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eoutros\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epovos”\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Freud\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2018d,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.179).\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: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“A hipnose não é um bom\n\tobjeto de comparação com a formação das massas porque é,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eantes, idêntica a ela.\n\tDa complicada estrutura da massa, ela isola para nós um elemento, o\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomportamento\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eindivíduo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erelação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eao líder”\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2019a, p.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E116).\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\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“Podemos resumir o que\n\taprendemos dessas três fontes afirmando, em primeiro lugar, que a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eidentificação é a\n\tforma mais original de ligação emocional com um objeto; em segundo\n\tlugar,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque por via regressiva\n\tela se transforma em substituta de uma ligação objetal libidinosa,\n\tcomo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque por introjeção do\n\tobjeto no eu; e, em terceiro lugar, que ela pode surgir sempre que\n\tse\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epercebe uma nova\n\tcaracterística em comum com uma pessoa que não é objeto de\n\timpulsos\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esexuais”\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2019a,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E103).\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote9\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote9anc\" name=\"sdfootnote9sym\"\u003E9\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t“Uma outra suspeita nos dirá que estamos muito longe de haver\n\tesgotado o problema da\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eidentificação, que\n\tnos achamos frente ao processo que a psicologia chama de “empatia”,\n\tque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eparticipa enormemente\n\tna compreensão daquilo que em outras pessoas é alheio ao nosso eu.\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EMas nos limitaremos\n\taqui às consequências afetivas imediatas da identificação”\n\t(Freud, 2019a,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -2.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E104).\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote10\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote10anc\" name=\"sdfootnote10sym\"\u003E10\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t“Harmoniza-se bem com isso o fato de o crente estar protegido em\n\talto grau do perigo de\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecertas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edoenças\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eneuróticas;\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaceitação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eneurose\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Euniversal\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edispensa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etarefa\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ede\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesenvolver\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Euma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eneurose\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epessoal” (Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2018e,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E74).\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote11\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\t\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=\"font-family: Constantia, serif;\"\u003E“De nada vale tentar\n\teliminar as inclinações agressivas dos homens” (Freud, 2005, p.\n\t41).\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“Esse traço\n\t[agressividade] indestrutível da natureza humana também o\n\tacompanhará aonde\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efor” (Freud, 2018f,\n\tp. 164). “O impulso recalcado nunca desiste de aspirar por sua\n\tsatisfação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecompleta”\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2018a,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E108).\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote12\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\t\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=\"font-family: Constantia, serif;\"\u003EO\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erecalque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econsiste\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enuma\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eoperação\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eum\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eimpulso\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eou\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ealgo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enele\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eamalgamado\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -2.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emantido\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Efora\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econsciência\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epor\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eentrar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Econflito\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecom\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eego.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote13\"\u003E\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.18cm; margin-right: 0.21cm; margin-top: 0.13cm; margin: 0.13cm 0.21cm 0cm 0.18cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote13anc\" name=\"sdfootnote13sym\"\u003E13\u003C\/a\u003E13\u003Csup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EDisponível\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eem:\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 1.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Ca href=\"https:\/\/brasil.elpais.com\/internacional\/2021-01-19\/trump-sem-duvida-causou-invasao-do-capitolio-diz-advogado-do-xama-do-qanon.html\"\u003E\u003Cspan style=\"color: blue;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cu\u003Ehttps:\/\/brasil.elpais.com\/internacional\/2021-01-19\/trump-sem-duvida-causou-\u003C\/u\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"color: blue;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -2.6pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Ca href=\"https:\/\/brasil.elpais.com\/internacional\/2021-01-19\/trump-sem-duvida-causou-invasao-do-capitolio-diz-advogado-do-xama-do-qanon.html\"\u003E\u003Cspan style=\"color: blue;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Einvasao-do-capitolio-diz-advogado-do-xama-do-qanon.html\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: blue;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\t\u003C\/span\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.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAcesso\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eem\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E14\/05\/21,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.2pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eàs\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E14:34.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote14\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote14anc\" name=\"sdfootnote14sym\"\u003E14\u003C\/a\u003E14\u003Csup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EDisponível\n\tem:\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"https:\/\/www.poder360.com.br\/eleicoes\/leia-a-transcricao-da-entrevista-de-lula-ao-jornal-nacional\/\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003Ehttps:\/\/www.poder360.com.br\/eleicoes\/leia-a-transcricao-da-entrevista-de-lula-ao-jornal-nacional\/\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=\"pt-BR\"\u003E\n\t. Acesso em 31\/08\/22, às 10:30.\u003C\/span\u003E\u003C\/span\u003E\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\u003E15\u003Csup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EVer capítulo III de\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EPsicologia de massas e\n\tanálise do eu\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E, no qual\n\tFreud argumenta que a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eestabilização das\n\tmassas em grupos ou instituições assemelha-se à formação de um\n\tindivíduo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emaior\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eem\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eque\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edesvantagens\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ecomportamento\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emassa volátil são\n\tminimizadas,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esobretudo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Erebaixamento\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eintelectual.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote16\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote16anc\" name=\"sdfootnote16sym\"\u003E16\u003C\/a\u003E16\n\t\u003Cspan style=\"font-family: Constantia, serif;\"\u003E“Penso que a ética pregará em vão\n\tenquanto a virtude não for recompensada já na Terra.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ETambém me parece fora\n\tde dúvida que uma mudança real nas relações do homem com a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epropriedade seria de\n\tmais ajuda do que qualquer mandamento ético; no entanto, no caso\n\tdos\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esocialistas, essa\n\tcompreensão é turvada e perde seu valor de execução por causa de\n\tum novo\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eequívoco idealista\n\tacerca\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eda\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Enatureza\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehumana”\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 2.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2018f,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E198).\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote17\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote17anc\" name=\"sdfootnote17sym\"\u003E17\u003C\/a\u003E17\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EVer a carta de resposta\n\tde Freud a Albert Einstein sobre o que devia ser feito para evitar\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eguerras. Usamos aqui a\n\tedição \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EUm diálogo entre\n\tEinstein e Freud\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E: \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Epor\n\tque a guerra?\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E (Fadisma,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -2.7pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2005).\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote18\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote18anc\" name=\"sdfootnote18sym\"\u003E18\u003C\/a\u003E18\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t“Há uma questão, contudo, que me é difícil evitar. Se o\n\tdesenvolvimento cultural apresenta\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esemelhanças tão\n\tamplas com o do indivíduo e trabalha com os mesmos meios, não\n\tseria\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ejustificado\n\tdiagnosticar que muitas culturas ou épocas da cultura – e\n\tpossivelmente toda a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ehumanidade\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E–\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ese\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Etornaram\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eneuróticas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Esob\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ea\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Einfluência\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Easpirações\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eculturais?\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EA\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Edecomposição\n\tanalítica dessas neuroses poderia ser acompanhada de propostas\n\tterapêuticas\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Emerecedoras de grande\n\tinteresse prático. Eu não diria que semelhante tentativa de\n\ttransferir a\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Epsicanálise para o\n\tâmbito da comunidade cultural fosse absurda ou condenada à\n\testerilidade”.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(Freud,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2018f,\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: -0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ep.\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"letter-spacing: 0.1pt;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E199).\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; 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\/p\u003E\n"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/4270229271578003591\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/01\/lideres-massas-e-os-outros-elementos-da.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/4270229271578003591"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/4270229271578003591"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/01\/lideres-massas-e-os-outros-elementos-da.html","title":"Líderes, massas e os outros: elementos da psicologia de massas de Freud"}],"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$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEjNTs3tDdfOGc561HUw09OgtlZrTawPcTLmI7gC0HBC0pKlJv5yM-LD_D1PiG2GQY36fc2jCHkVezPjfWTj4RjtnXYmBaQ1MRiLmRL1VaVEW_FDQQO5nZZzu_8zdqRhuo8CiQa5saPFQtsj5ZbslcIYLLnC7tgJqScetpYNq9oQnPLwz8ZcdoNwTTZk\/s72-c\/800px-1933-may-10-berlin-book-burning.JPG","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-3429099394657140468"},"published":{"$t":"2023-01-31T14:53:00.004-03:00"},"updated":{"$t":"2023-01-31T14:56:10.578-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"O primado da memória entre as potencialidades da alma, na busca do conhecimento de Deus, segundo Santo Agostinho"},"content":{"type":"html","$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\u0026nbsp;\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgM5_l23vDSlwyCMZnqwA5hB0LI7yXhRp_Qp-XHAKVZnlenhrP3ok5lWvwzAmYX93bMmkguw8OR-YmskliFvEs5FGAKzB5qL1Y_SokusMBhZspenVh9_soYOw6_vsDOU34Sq5_pgtXhJpz5ZCBvVLoi3Z_opgjSELLa--TLkSd-Yx1M0tfjb0gTsu-W\/s800\/_126439382_3.jpg\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"450\" data-original-width=\"800\" height=\"180\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgM5_l23vDSlwyCMZnqwA5hB0LI7yXhRp_Qp-XHAKVZnlenhrP3ok5lWvwzAmYX93bMmkguw8OR-YmskliFvEs5FGAKzB5qL1Y_SokusMBhZspenVh9_soYOw6_vsDOU34Sq5_pgtXhJpz5ZCBvVLoi3Z_opgjSELLa--TLkSd-Yx1M0tfjb0gTsu-W\/s320\/_126439382_3.jpg\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u0026nbsp;\u003Cspan style=\"font-size: xx-small;\"\u003EDomínio Público\u003Cbr \/\u003E\u003C\/span\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 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\/1f7uDGqEQVpcMZ7vthc_SZEq_fWIDbp-a\/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=\"right\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E \u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003ELuccas\nde Amorim Rêgo Cavicchioli.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"sdfootnote-western\" style=\"line-height: 150%; margin-bottom: 0.21cm; orphans: 0; text-align: right; 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;\"\u003EGraduando\nem Filosofia pra UFPE. E-mail: \u003C\/span\u003E\u003C\/span\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\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003El.amorim.adm@gmail.com\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=\"right\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E \u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EProf.\nDr. Marcos Roberto Nunes Costa.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp style=\"line-height: 150%; margin-bottom: 0.21cm; margin-left: 0.25cm; orphans: 0; text-align: right; text-indent: -0.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: #323130;\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EDoutorado\nem Filosofia pela PUCRS, Pós-doutorado em Filosofia pela\nUniversidade do Porto, professor efetivo do Departamento de Filosofia\nda UFPE. E-mail: marcosnunescosta@hotmail.com\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=\"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;\"\u003ESanto\nAgostinho insere-se numa tradição de estudos acerca do conhecimento\nda alma e Deus que se segue desde os filósofos pré-socráticos,\nsendo especialmente marcada pelas obras de Platão e Aristóteles. O\ntema figura na sua obra desde seus primeiros escritos, no entanto, é\nem suas \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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EConfissões\n\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eque\naparece, circunscrito, a importância da memória, nosso objeto de\nestudo aqui. Ao estudar a memória, Agostinho identifica que há nela\nobjetos de naturezas distintas, alguns como imagens de coisas que\nchegaram a ela pelas portas dos sentidos, outros que parecem ter sua\nexistência efetiva na própria memória. Nosso estudo, portanto,\nperscruta os tipos de objetos presentes na memória e sua atuação\nna formação de uma teoria do conhecimento. Destacados estes\nobjetos, verificamos que, na composição daquilo que a alma alcança,\nem termos de objetos, encontra-se uma completa recusa de reduções\nracionalistas ou empiristas, facultada por uma ontologia dos tipos de\nobjetos encontrados na memória.\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\"\u003EAgostinho.\nMemória. \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=\"en-US\"\u003EAlma.\nDeus. Conhecimento.\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\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=\"en\"\u003ESaint\nAugustine is part of a tradition of studies about the knowledge of\nthe soul and God that follows from the pre-Socratic philosophers,\nbeing especially marked by the works of Plato and Aristotle. The\ntheme appears in his work since his first writings, however, it is in\nhis Confessions that the importance of memory appears, circumscribed,\nour object of study here. When studying memory, Augustine identifies\nthat there are objects of different natures in it, some as images of\nthings that reached it through the doors of the senses, others that\nseem to have their effective existence in memory itself. Our study,\ntherefore, scrutinizes the types of objects present in memory and\ntheir performance in the formation of a theory of knowledge.\nHighlighting these objects, we find that, in the composition of what\nthe soul reaches, in terms of objects, there is a complete refusal of\nrationalist or empiricist reductions, provided by an ontology of the\ntypes of objects found in memory.\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=\"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\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=\"en\"\u003EAugustine.\nMemory. Soul. God. Knowledge.\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: 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 class=\"western\" style=\"line-height: 150%; 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\" 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 style=\"font-weight: normal;\"\u003EO\nproblema da alma é algo antigo e recorrente na história da\nfilosofia. Na antiguidade, Platão já nos apresentava a alma como\nimortal, fonte da vida e do movimento do corpo. Em sua \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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003ERepública,\n\u003C\/span\u003E\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: small;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eele\nindica quais as potências da alma, sendo elas a concupiscível, a\nirascível e a racional, esta última, a mais relevante (cf.\nABBAGNANO, 1998). No \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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EBanquete\u003C\/span\u003E\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: small;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E,\no filósofo convida a alma humana a elevar-se através de\n“aproximações sucessivas”, i.e., em níveis, desde a beleza de\num único corpo até a contemplação da beleza em si mesma (cf.\nABBAGNANO, 2001).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" 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 style=\"font-weight: normal;\"\u003EAssim\ncomo Platão, Aristóteles nos apresenta uma teoria da alma; nela, a\nalma é concebida a partir de uma divisão tripartide de suas\nfunções: nutritiva, sensitiva e racional. Tal esquematização das\nfunções, apresentadas no \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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eperi\npsychês,\u003C\/span\u003E\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: small;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\né também categorização da natureza, já que apenas as plantas\napresentam a primeira parte da alma, os animais apresentam as partes\nnutritiva e sensitiva e apenas o homem tem as três partes.\nEntretanto, ao contrário de Platão, Aristóteles considera a alma\ncomo \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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eentelechéia\u003C\/span\u003E\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: small;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n(perfeição ou ato) do corpo e, que se encontram intrinsicamente\nunidos entre si, constituindo a famosa “unidade substancial\nalma-corpo” aristotélica (cf. VAZ, 1991, p. 38-40).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" 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;\"\u003EPlotino,\npor sua vez, buscando um caminho intermediário entre Platão e\nAristóteles, apresenta as almas singulares como partes da \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;\"\u003EAlma\ndo Mundo,\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\nque é a terceira emanação do \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;\"\u003EUno\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote1sym\" name=\"sdfootnote1anc\"\u003E\u003Csup\u003E1\u003C\/sup\u003E\u003C\/a\u003E\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.\nPara ele, assim como a \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;\"\u003EAlma\ndo Mundo\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\nordena e embeleza todo universo, a alma individual deve ordenar e\nembelezar o corpo que o anima (cf. ABBAGNANO, 1998). Assim como\nPlatão, Plotino descreve esse caminho de ascensão da alma em três\nestágios distintos:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-left: 3cm; margin-top: 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=\"font-weight: normal;\"\u003EO\nprimeiro que consiste na passagem do corpóreo ao incorpóreo, o\nsegundo [...] em proceder passo a passo na esfera do incorpóreo, e o\nterceiro [...] no termino do processo, [...] a união estática da\nalma com o Absoluto (REALE, 1987, p. 568).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp 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;\"\u003EFinalmente,\nSanto Agostinho, autor em estudo neste artigo, insere-se nessa longa\ntradição de pesquisas filosóficas sobre a alma. Como herdeiro da\ntradição greco-romana, tal é a importância do tema em suas\nreflexões filosóficas que, no diálogo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003ESolilóquios\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E,\numa de suas primeiras obras escritas no “retiro de Cassísiaco”\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote2sym\" name=\"sdfootnote2anc\"\u003E\u003Csup\u003E2\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E,\nchega ao ponto de afirmar que queria conhecer apenas duas coisas em\nsuas investigações: “Deus e a alma” \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(AGOSTINHO,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003ESol.,\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EI,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2.7).\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\nDentre as questões internas que orientam as discussões sobre a alma\nem Agostinho, destacamos três que se encontram interrelacionas: a\nestrutura psíquica da alma, suas potencialidades; e, a última, em\nespecial, merece um estudo mais detalhado, a memória, conceito este\nque será nosso principal objeto de estudo. \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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDepreende-se\ndessa consideração aurida dos primeiros parágrafos a centralidade\ndesta faculdade (ou potência) na alma humana, visto que se alça à\nmemória na procura de Deus, o \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\u003Ci\u003Eens\nrealissimum\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: small;\"\u003E,\ncomo também é onde, paradoxalmente, “armazena-se” os objetos\nconhecidos, imaginados ou qualquer um que pela alma tenha passado,\ndonde se depreende sua posição determinante frente a questão:\n“quem sou?”\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDurante\nsuas investigações, Agostinho distingue na alma objetos de\ndiferentes naturezas, tais como: objetos sensíveis (ou ao menos\negressos na memória pelas “portas da sensibilidade”) e objetos\nnão sensíveis, ou inteligíveis, os quais, propriamente, só\nexistem na memória, tais como números ou as regras da gramática.\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;\"\u003EProcuraremos\nmostrar, no limite de nossas competências, a natureza da alma e a\ndistinção dos objetos mnemônicos descritos por Agostinho. Em\nseguida, discutiremos a natureza desses conjuntos de objetos da\nmemória pelas suas diferenças específicas (i.e., essenciais), como\nseu gênero, de modo a compreendermos por que são todos objetos de\numa só memória, e de que maneira esta concorre como potência da\nalma humana, justamente, a potência que permite ao indivíduo saber\nde si mesmo e de Deus.\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\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E1\nA estrutura psíquica da alma em Santo Agostinho\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;\"\u003E\u003Ca name=\"_Hlk58348871\"\u003E\u003C\/a\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E1.1\n “Tipologias de almas”\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; 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; 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;\"\u003EEmbora,\nao falar acerca da alma humana, Agostinho use, geralmente, o termo\nalma em sentido genérico, em alguns momentos, o filósofo é levado\na falar em mais de um tipo, partes ou conceitos de almas, com\npotencialidades distintas, as quais chamaremos aqui de “tipologias\nde almas”. Este fato levou Étienne Gilson a afirmar que, no que\nconcerne ao conceito de alma, “a terminologia de Agostinho […] é\nflutuante” (2007, p. 95). Para Ricardo Lima, não significa que\ndevamos “considerar a terminologia agostiniana incerta e duvidosa –\no que de fato não é – mas, antes, inconstante e variável”\n(2015a, p. 6), e isto é perfeitamente justificável, diz o mesmo\ncomentador, uma vez que:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"center\" 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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.85cm; margin-left: 3cm; 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=\"font-weight: normal;\"\u003Ea\nterminologia agostiniana flutua conforme a pretensão ou intuito de\napresentar e\/ou tornar compreensível uma determinada ideia ou\nconceito. Daí porque, quando Agostinho precisa explicar ou definir\nalgum aspecto particular da \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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ealma\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E,\nele é levado a utilizar um determinado termo; em outros momentos,\nquando precisa apresentar ou fazer com que a noção seja\ncompreendida sob outro aspecto, Agostinho utiliza outro termo (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EIbid.,\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\np. 7)\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=\"font-weight: normal;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote3sym\" name=\"sdfootnote3anc\"\u003E\u003Csup\u003E3\u003C\/sup\u003E\u003C\/a\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=\"font-weight: normal;\"\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EUma\nprimeira “tipologia de almas” que encontramos nas obras\nagostinianas da juventude tem como referência a classificação\ntripartida de almas da tradição aristotélica, à qual Agostinho\ntomou conhecimento através de Cícero\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\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote4sym\" name=\"sdfootnote4anc\"\u003E\u003Csup\u003E4\u003C\/sup\u003E\u003C\/a\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.\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;\"\u003EAssim,\njá no diálogo \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;\"\u003ESobre\na Potencialidade [ou Extensão] da Alma\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\n(\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;\"\u003EDe\nQuantitate\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\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote5sym\" name=\"sdfootnote5anc\"\u003E\u003Csup\u003E5\u003C\/sup\u003E\u003C\/a\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\nAnimae\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)\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;\"\u003E,\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\numa obra da juventude, e a primeira em que trata especificamente da\nquestão da alma, Agostinho dar-nos notícias de três tipos, ou\nmelhor, de três níveis, graus ou funções da alma no homem,\nresponsáveis, respectivamente, pelas atividades nutritivas,\nsensitivas e racionais\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\u003Cspan style=\"font-weight: normal;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote6sym\" name=\"sdfootnote6anc\"\u003E\u003Csup\u003E6\u003C\/sup\u003E\u003C\/a\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E:\u003C\/span\u003E\u003C\/span\u003E\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: 3cm; margin-top: 0.21cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Code, serif;\"\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;\"\u003EA\nalma, como podemos ver em todos os seres humanos, vivifica com sua\npresença este corpo terreno e mortal, ela o unifica, e o mantém\norganizado como corpo vivo, e não permite que se dissolva nos\nelementos de sua composição originária. Faz com que os alimentos\nsejam igual\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=\"font-weight: normal;\"\u003Emente\ndistribuídos na conservação de todo o organismo, conserva a\nharmonia e proporção nos membros, não só em aparência, como no\ncrescimento e reprodução [...]. Mas estas coisas podem ser\nentendidas como comuns aos homens e às plantas (= vida vegetativa),\npois vemos e sabemos que as espécies vegetais conservam suas\nestruturas, também se alimentam, e reproduzem segundo a sua espécie\n(\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EDe\nquant. an\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E.,\nXXXIII, 70).\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=\"font-weight: normal;\"\u003ESuba\nmais um pouco e contemple o poder da alma em relação à vida\nsensível, onde o viver é manifesto de modo mais evidente [...].\nConcentra-se a alma no tato, e por meio dele sente e identifica o\nquente e o frio, o áspero e o suave, o duro e o macio, o leve e o\npesado. E saboreando, cheirando, ouvindo e vendo, distingue\ndiferenças inúmeras de gostos, cheiros, sons e formas. Apetece ali\no que lhe agrada à natureza corporal, repelindo do que desagrada\n[...] ninguém pode negar que os [animais] irracionais também fazem\nestas coisas sensíveis (vida sensível) (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EIbid.,\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\nXXXIII, 71).Suba mais um grau, e chegue ao terceiro, próprio do\nhomem. Pense na lembrança de coisas inumeráveis, não decorrentes\napenas do costume, ou dos hábitos repetidos, mas da intenção\naplicada nas coisas intencionalmente pretendidas, e na conservação\nde tantas coisas obtidas. São muitas variedades de artes e técnicas,\nno cultivo dos campos, na construção de cidades, e realizações de\ntodos os tipos de grandezas produzidas (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EIbid.,\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\nXXXIII, 72).\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\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 3cm; margin-top: 0.21cm; orphans: 0; widows: 0;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\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;\"\u003ENa\ncontinuidade do supramencionado diálogo, a esses três níveis de\noperações ou níveis, Agostinho acrescenta outros quatro, desta\nfeita, apenas de ordem mística, perfazendo sete graus de magnitude,\nem que a alma cresce do ponto de vista moral, culminando com a visão\ne contemplação da Verdade – Deus, a saber:\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: 0.42cm; margin-left: 3cm; margin-top: 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=\"font-weight: normal;\"\u003E[...]\nindo de baixo para cima, o primeiro grau, por uma técnica\npedagógica, é a animação (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eanimatio\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E);\no segundo, a sensação (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Esensus\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E);\no terceiro, a arte (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ears\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E);\no quarto, a virtude (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Evirtus\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E);\no quinto, a tranquilidade (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Etranquillitas\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E);\no sexto, o ingresso (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eingressio\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E);\no sétimo, a contemplação (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Econtemplatio\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E)\n(\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EIbid.,\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\nXXXV, 73).\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEntretanto,\nestes quatro novos níveis não formam uma nova divisão da alma, mas\nsão desdobramentos do terceiro nível da divisão triádica anterior\n– da alma racional (\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\u003Ci\u003Eanimus)\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: small;\"\u003E,\nconforme veremos mais adiante.\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;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ENas\ndemais obras agostinianas, é comum, por um lado, reduzir as três\nsupracitadas nomenclaturas greco-romanas a apenas duas: \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\u003Ci\u003Eanima\n\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: small;\"\u003Ee\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\u003Ci\u003E\nanimus\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: 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\/span\u003E\u003Cspan style=\"color: black;\"\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\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ee,\npor outro lado, ampliar ainda mais esses conceitos, em que cada um\ndeles sofrerá divisões internas, de acordo com suas potências ou\nfaculdades.\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EQuando\nse refere aos dois primeiros supracitados tipos ou níveis da alma da\ntradição greco-romana – nutrição e sensitividade –, Agostinho\nutiliza genericamente o termo latino \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\u003Ci\u003Eanima\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: small;\"\u003E,\nresponsáveis, respectivamente, pelas funções de 1.\nanimação\/vivificação, nutrição e reprodução do corpo (nos\nvegetais, animais e homens) e 2. sensitividade (nos animais e\nhomens).\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;\"\u003ENo\nprimeiro caso – da nutrição, alma é sinônimo simplesmente de\nvida, daí, no tratado \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;\"\u003ESobre\nas Duas Almas, contra os Maniqueus,\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\nAgostinho dizer que, até o animal mais vil, a mosca, por exemplo,\npossui este primeiro tipo ou nível de alma:\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: 0.42cm; margin-left: 3cm; margin-top: 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=\"font-weight: normal;\"\u003EE\nse, aqui, por demais agitados, tivessem me perguntado, se acaso eu\nnão pensava que também a alma da mosca era superior a esta luz [luz\nsolar], eu lhes teria respondido: certamente. E o fato de a mosca ser\npequena não me aterroriza, antes, sustenta a minha ideia o fato de\nque ela possui vida (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EDe\nduab. an., contra man\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E.,\nI, 4).\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ENo\ncaso da sensitividade, por sua vez, embora ao se referir\nespecificamente aos animais irracionais, embora estes já se\ndistingam dos vegetais pela sensação, que é a capacidade de\napreender imagens do mundo sensível\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\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote8sym\" name=\"sdfootnote8anc\"\u003E\u003Csup\u003E8\u003C\/sup\u003E\u003C\/a\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\ne armazenar na memória. Entretanto, neste caso, a alma continua no\nnível da \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\u003Ci\u003Eanima,\n\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: small;\"\u003Ejá\nque os animais ainda não são capazes de reflexão, pensamento ou\nraciocínio (razão). Trata-se, pois, de uma espécie de “força\ninstintiva ou estimativa”\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\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote9sym\" name=\"sdfootnote9anc\"\u003E\u003Csup\u003E9\u003C\/sup\u003E\u003C\/a\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,\nnatural,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Csup\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eda\nalma – \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\u003Ci\u003Eanima\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: small;\"\u003E,\ndaí, Maria Rita Leal preferir chamar a sensação, neste nível, de\n“percepção corporal” (1960, p. 67), dada a sua íntima relação\n(naturalidade) com os sentidos, diz ela, “que é, pois, a\npercepção, senão o órgão dos sentidos sendo informado (recebendo\na forma) pelo objecto recebido?” (\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\u003Ci\u003EIbid.),\n\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: small;\"\u003Econceito\neste que ela justifica citando o próprio Agostinho: “o corpo […]\ngera a forma, ou seja, a semelhança do corpo recebido, a qual se\nrealiza no sentido, ao percebermos (vermos) o objecto” (\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\u003Ci\u003EDe\nTrin\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: small;\"\u003E.,\nXI, 2, 3).\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDe\nqualquer forma, como ressalta José Carlos Miranda, mesmo ainda\nestando no nível da sensitividade, “na esteira aristotélica, S.\nAgostinho não deixa de considerar a memória no âmbito do\nconhecimento sensível” (2001, p. 227), estendendo-a até os\nanimais irracionais\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\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote10sym\" name=\"sdfootnote10anc\"\u003E\u003Csup\u003E10\u003C\/sup\u003E\u003C\/a\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.\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;\"\u003EAqui,\npelo fato da alma do homem [\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;\"\u003Eanima\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]\nter também esta potência “instintiva ou estimativa”, Agostinho\no chama, neste nível, de “homem exterior”, conforme vemos no\ntratado \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;\"\u003ESobre\na Trindade:\u003C\/span\u003E\u003C\/i\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: 0.42cm; margin-left: 3cm; margin-top: 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=\"font-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E[...]\ntudo o que temos na alma em comum com o animal dizemos com razão que\npertence ao homem exterior. O homem exterior não é apenas definido\npelo seu corpo, mas também por certa manifestação de vida que\nconfere vigor a todas as articulações e sentidos corporais,\ninstrumentos esses da percepção do mundo exterior. E quando as\nimagens percebidas pelos sentidos e fixadas na memória são revistas\nmediante a recordação, elas também referem-se ao homem exterior.\nEm todos esses pontos não estamos distantes dos animais, a não ser\npela atitude natural de nosso corpo: eles são curvados para o chão,\nnós somos eretos (\u003C\/span\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EDe\nTrin., \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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EXII,\n1, 1).\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EOutrossim,\nem alguns momentos, Agostinho chamar a esse primeiro nível de\npercepção da alma\/\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\u003Ci\u003Eanima\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: small;\"\u003E\n– a sensação, com seus sentidos corporais responsáveis pela\ncaptação dos objetos sensíveis, de “\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\u003Ci\u003Elux,\nvisio ou oculus corporalis ou animalis”.\u003C\/i\u003E\u003C\/span\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\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ENo\nentanto, quando Agostinho se refere à faculdade sensitiva,\nespecificamente, no homem, esta passa a ser sinônimo de \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\u003Ci\u003Espiritus,\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: small;\"\u003E\na qual é a parte mais elevada da \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\u003Ci\u003Eanima\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: small;\"\u003E\nhumana, responsável não só pela formação das imagens dos objetos\nsensíveis a serem armazenadas na memória, a exemplo dos demais\nanimais, mas também de prepará-las para os momentos seguintes da\nreflexão.\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ETais\naspectos levam Agostinho a dizer no tratado \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\u003Ci\u003ESobre\no Gênesis ao Pé da Letra,\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: small;\"\u003E\nque “existe em nós alguma natureza espiritual onde são formadas\nas semelhanças das coisas corporais; que quando tocamos em algum\nobjeto pelo sentido do corpo, então imediatamente sua semelhança\n[imagem] é formada no espírito e armazenada na memória” (\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\u003Ci\u003EDe\nGen. ad. litt.\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: small;\"\u003E,\nXII, 23, 49).\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EO\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: small;\"\u003E\u003Ci\u003Espiritus\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: small;\"\u003E\né, destarte, o que faz com que a sensação no homem seja algo mais\nelevado do que nos outros animais, ou pode ser dito como sendo a\nparte superior da \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\u003Ci\u003Eanima,\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: small;\"\u003E\nque funciona como intermediária, ou ainda considerado ser aquilo que\nestabelece a ponte com a \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\u003Ci\u003Emens\/ratio\nhominis\/intelligentia\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: small;\"\u003E,\nque é, por sua vez, o primeiro nível do momento seguinte, do\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: small;\"\u003E\u003Ci\u003Eanimus\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: small;\"\u003E,\nsendo o último elemento dessa tríade – a \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\u003Ci\u003Eintelligentia\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: small;\"\u003E,\nque representa o elo com o \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\u003Ci\u003Eintellectus,\n\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: small;\"\u003Eque\né o último nível do\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\u003Ci\u003E\nanimus\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: small;\"\u003E,\nconforme veremos mais adiante.\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEm\nsíntese, o \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\u003Ci\u003Espiritus\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: small;\"\u003E\nestá intimamente ligado, ou é o elo entre os dois tipos de almas:\npor um lado, é o último nível da \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\u003Ci\u003Eanima\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: small;\"\u003E,\numa espécie de “faculdade instintiva ou estimativa”, natural,\ncomo falamos anteriormente, capacitando a alma à sensação, através\nda qual são formadas as imagens dos objetos sensíveis e armazenadas\nna memória, e nisso o homem se iguala aos demais animais. Por outro\nlado, ele é o primeiro nível do \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\u003Ci\u003Eanimus,\n\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: small;\"\u003Eembora\nainda inferior a \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\u003Ci\u003Emens\/ratio\nhominis\/intelligentia\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: small;\"\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\u003Ci\u003E\n\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: small;\"\u003Econforme\nvemos numa passagem no tratado \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\u003Ci\u003ESobre\no Gênesis ao Pé da Letra\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: 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: small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003EA\nprofecia pertence mais à mente que ao espírito, o qual em sentido\npróprio é só uma qualidade da alma, inferior à mente, na qual se\nrepresentam as semelhanças das coisas corporais” (\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-PT\"\u003E\u003Ci\u003EDe\nGen. ad litt\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-PT\"\u003E.,\nXII, 9, 20)\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.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"sdfootnote-western\" style=\"line-height: 150%; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EPor\nconseguinte, como ressalta Saturnino Alvarez Turienzo, Santo\nAgostinho “insiste que alma e espírito não formam duas coisas ou\nsubstâncias distintas. A única substância, ao lado corpo, é a\nalma” (1988, p. 138). Em outras palavras, do ponto de vista da\npotencialidade, há vários tipos de almas, do ponto de vista da\nsubstancialidade, uma única alma. O espírito é apenas um dos\nníveis da alma.\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-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EAo\nreferir-se à alma, no terceiro sentido da divisão tripartide\ngreco-romana – a alma racional, Agostinho usa genericamente o termo\n\u003C\/span\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eanimus,\n\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-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eque\né a parte da alma relacionada às realidades intelectivas ou do\nraciocínio\u003C\/span\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote11sym\" name=\"sdfootnote11anc\"\u003E\u003Csup\u003E11\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E.\nE esta – o \u003C\/span\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eanimus\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-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n–, apenas o homem a possui, além das anteriores, e embora o homem\njá se diferencie dos animais irracionais pelo \u003C\/span\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Espiritus\n\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-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eque,\ncomo vimos, é a parte mais elevada da \u003C\/span\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eanima\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-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E,\n\u003C\/span\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eprecisamente,\no \u003C\/span\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eanimus\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-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\nque o torna superior aos demais seres, conforme diz o tratado \u003C\/span\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003ESobre\na Trindade\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-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\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: 100%; margin-bottom: 0cm; margin-left: 3cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EOs\nanimais também podem perceber através dos sentidos do corpo os\nobjetos materiais colocados no mundo exterior, lembrar-se deles,\ndepois de impressos na sua memória, desejar entre eles os que lhe\nsão úteis e fugir dos que lhe são nocivos.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-left: 3cm; margin-top: 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=\"font-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E[...]\ncontudo, é a uma função mais alta da alma que pertence a\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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=\"font-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Epossibilidade\nde fazer juízo a respeito dessas realidades corporais, segundo\nrazões incorpóreas e eternas. Essas razões, se não estivessem\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\n\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=\"font-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eacima\nda mente humana não seriam imutáveis. Entretanto, se elas não\ntivessem nenhuma ligação com nosso ser, que lhes é submisso, não\npoderíamos emitir juízo algum a respeito daquelas realidades\ncorporais. Ora, fazemos juízos sobre tais realidades, baseados na\nrazão de suas dimensões e figuras, e cuja razão nossa mente\nreconhece como imutável (\u003C\/span\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EDe\nTrin\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E.,\nXII, 2,2).\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; 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;\"\u003EA\nalma \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;\"\u003Eanimus\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,\npor sua vez, comporta duas (ou três) partes, funções ou conceitos,\nde acordo com suas faculdades. Primeiro, é correlata ao termo\n\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;\"\u003Emens\/ratio\nhominis\/intgelligentia\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,\nque é o primeiro nível ou parte da alma capaz das atividades\nintelectivas ou cognitivas. Ela é a alma da reflexão, da razão\n(raciocínio), do pensamento ou da inteligência, daí muitas vezes\naparecer como sinônimo 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;\"\u003Eratio\nhominis\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\nou \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;\"\u003Eintelligentia\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,\nresponsável pelo exercício das atividades ou artes práticas, das\nciências, das quais fala Santo Agostinho no diálogo \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;\"\u003ESobre\na Potencialidade (ou Extensão) da Alma\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,\nao descrever o terceiro grau da alma, denominando 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;\"\u003Ears\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:\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: 0.42cm; margin-left: 3cm; margin-top: 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=\"font-weight: normal;\"\u003EErgue-te,\nagora, ao terceiro grau, o qual é próprio do ser humano, e pensa na\nmemória das inumeráveis coisas, das inveteradas pelo hábito, mas\ngravadas e retidas pela reflexão e pelos sinais, em tantas obras de\nartistas, no cultivo dos campos, na construção de cidades, nas\nvariadas maravilhas de inúmeros edifícios e monumentos, na\ndescoberta de tantos sinais nas letras […] em tantas coisas novas,\nem tantas restauradas […] no poder do raciocínio e da investigação\n[…] na perícia da arte musical, na precisão das medidas, na\nciência dos cálculos, na interpretação do passado e do futuro\npelo presente. São grandes essas realidades e exclusivamente humanas\n(\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EDe\nquant. an\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E.,\nXXXIII, 73).\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EE\ntal é a importância da \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\u003Ci\u003Emens\/ratio\/intelligentia,\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: small;\"\u003E\nque o próprio Santo Agostinho chega a usar genericamente esses\ntermos como sinônimos de \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\u003Ci\u003Eanimus\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: small;\"\u003E,\ne alguns comentadores a classificá-la como sendo a parte superior ou\nmais elevada da alma. Porém, reiteramos, a \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\u003Ci\u003Emens\/ratio\nhominis\/intelligentia\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: small;\"\u003E\né apenas o primeiro nível do \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\u003Ci\u003Eanimus\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: small;\"\u003E,\nou da racionalidade humana, ainda não faz parte da \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\u003Ci\u003Eratio\nsuperior, \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: small;\"\u003Emas\ntão somente da\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\u003Ci\u003E\nratio inferior\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: small;\"\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\nestando ainda relacionada ou direcionada a explicar as realidades\nsensíveis, ficando, portanto, no nível da ciência.\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EPara\nalém da \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\u003Ci\u003Emens\/ratio\nhominis\/intelligentia\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: small;\"\u003E,\nhá no \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\u003Ci\u003Eanimus\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: small;\"\u003E\num outro elemento, função ou faculdade a que Santo Agostinho chama\nde \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\u003Ci\u003Eintellectus\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: small;\"\u003E\n– terceiro e último nível da alma humana que, irradiada pela\nIluminação divina, capacita os níveis anteriores a desenvolverem\nsuas atividades. Esta é a alma, ou parte da alma, diretamente\nrelacionada às Verdades ou Razões eternas, e como tal é\npropriamente a \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\u003Ci\u003Eratio\nsuperior\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: small;\"\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; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\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: small;\"\u003E\u003Ci\u003Eratio\nsuperior\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: 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: small;\"\u003E\u003Ci\u003Eintellectus\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: small;\"\u003E)\nnão se trata da Verdade em si e tampouco significa que ela tem as\nVerdades Eternas em si. Na realidade, ela é apenas o meio ou a\nmediadora entre a nossa \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\u003Ci\u003Emens\/ratio\nhominis\/intelligentia\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: small;\"\u003E\n(a alma – \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\u003Ci\u003Eanimus\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: small;\"\u003E)\ne as Verdades Eternas, imutáveis e universais, que as recebe de fora\n(de Deus), pois, sendo os seres humanos mutáveis, não podem\nconhecer por um contato direto as Verdades eternas, mas só por\nmediações, por “leis” ou “normas” racionais (razões\nsempiternas). A Verdade mesma é Deus, e esta a razão humana não\nalcança diretamente, ou por forças próprias, mas tão somente\nmediante a Graça divina.\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; text-indent: 1.25cm;\"\u003E\u003Ca name=\"_Hlk65783202\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ETais\nVerdades imutáveis, universais e eternas são impressas na alma ou\nna memória humana (\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\u003Ci\u003Eanimus\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: small;\"\u003E)\npelo próprio Deus no ato da criação (\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\u003Ci\u003Eimago\nou memoria Dei\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: small;\"\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\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote12sym\" name=\"sdfootnote12anc\"\u003E\u003Csup\u003E12\u003C\/sup\u003E\u003C\/a\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,\nque, mediante Iluminação Divina, torna-se apta a realizar todas as\nfunções, atividades ou faculdades por nós demonstradas aqui, desde\no \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\u003Ci\u003Espiritus\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: small;\"\u003E\naté o \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\u003Ci\u003Eintellectus.\u003C\/i\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;\"\u003ENão\nobstante, reiteramos que, se trata de uma única e mesma alma, isto\né, no homem há apenas uma alma com potências ou funções\ndiversas. Desse modo, Marcelo Andrade ressalta que, a distinção\nentre as partes da alma em Santo Agostinho “não deve ser entendida\ncomo distinção de emanações ou de substâncias, mas de operações.\nA alma é toda ao contemplar as Verdades eternas, ao imaginar, ao\npensar, ao sentir e ao animar o corpo” (2007, p. 24).\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 style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: Liberation Serif, serif;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003E2\nOs sete graus da alma em Santo Agostinho\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp 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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EQual\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eé,\nentão, a verdadeira grandeza da alma? Qual o seu valor? Ora, o\nDoutor de Hipona nos explica em que consiste suas capacidades (ou\npotencialidades), desde a de dar vida ao corpo, até a capacidade de\ncontemplar a Deus e unir-se todo a Ele: “quão grande é a alma,\nnão pelo espaço de lugar e de tempo, mas pela sua força e poder”\n(\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EDe\nquant. an\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.,\nXXXII, 69). A seguir, apresenta-se, um a um, os sete graus da\ngrandeza da alma, que podem ser resumidos em: “o primeiro grau, por\numa técnica pedagógica, é a animação; o segundo, a sensação; o\nterceiro, a arte; o quarto, a virtude; o quinto, a tranquilidade; o\nsexto, o ingresso; o sétimo, a contemplação” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EIbid.,\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EXXXV,\n79).\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EO primeiro grau\nda alma, chamado “animação”, consiste no poder da alma de\nconferir unidade e ordenar o corpo. Este grau também é responsável\npelas funções comuns entre os homens, animais e plantas, pois, cada\num deles “se preserva, se alimenta, cresce e se reproduz” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EIbid.,\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EXXX,\n70). É a alma que deve vivificar todas e cada uma das partes do\ncorpo, mas não é extensa como o corpo, ao contrário, está toda\ninteira em cada parte do corpo (cf. STREFLING, 2014)\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EO segundo grau\nda alma, chamado “sensação”, é a função da alma que percebe\no mundo sensível. Ela é comum aos homens e aos animais, mas não às\nplantas, conforme indica Agostinho ao falar da “impiedade que\nacredita que a videira sofre quando se vindima a uva” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EDe\nquant. an\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.,\nXXXIII, 71). É interessante notar que a sensação não é função\ndo corpo, mas exclusivamente da alma. Entretanto, para o filósofo, o\ncorpo não pode ser causa de nada na alma, visto que ele é inferior.\nA sensação, para Agostinho é, portanto, função ativa da alma que\natenta para uma modificação no corpo (cf. STREFLING, 2014).\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EO terceiro grau\nda alma, chamado “arte”, representa a função racional do homem\ne, por isso, é exclusivo do mesmo. Ele inclui a capacidade de\nconhecer, raciocinar e produzir. Para Agostinho, “a razão julga ao\nsentido interior, assim como este supera e julga ao sentido\nexterior”, e é, poquanto, esse o primeiro grau em que a alma se\nvolta para dentro de si (cf. STREFLING, 2014).\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EO quarto grau da\nalma, chamado “virtude”, consiste no uso correto da razão que\ntorna o homem naquilo que foi criado para ser: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eimago\nDei\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.\nSó a partir desse nível há mérito: “o quarto grau, no qual\ncomeçam a bondade e todo louvor verdadeiro” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EDe\nquant. an\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.,\nXXXIII, 73). Entretanto, para realizar esse trabalho o homem\nnecessita da graça divina. É o grau das lutas e combates, assim\ncomo é o início do amor (cf. STREFLING, 2014).\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EO quinto grau da\nalma, chamado “tranquilidade”, é o grau em que a alma mantém-se\nno estado de pureza alcançado no quarto. “Uma coisa, porém, é\nrealizar a purificação, e outra, manter-se na pureza” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EDe\nquant. an\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.,\nXXXIII, 74), e é isto que diferencia o quarto do quinto grau. Neste,\na alma está toda purificada e pode dirigir-se com confiança para\nDeus, depois de perceber com clareza sua própria grandeza (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eibid.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EO sexto grau da\nalma, chamado “ingresso”, consiste em fazer aquilo mesmo que o\nquinto grau lhe possibilitou, i.e., dirigir-se com confiança para\nDeus, ou também “dirigir o olhar […] ao que pode ser visto”\n(\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eibid.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E,\n75). Agostinho procura explicitar a necessidade dos demais graus para\nalcançar-se o sexto. Ora, sendo a contemplação dessa luz o sumo\nbem, é natural que queiramos dirigir-nos o quanto antes para ela o\nnosso olhar. Entretanto, o Bispo de Hipona logo nos adverte que os\nque tentam fazê-lo sem antes purificarem-se são repelidos por essa\nluz. Ou, como ele mesmo diz nas \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EConfissões\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E:\n“o homem que publica sua mortalidade, arrastando o testemunho do\nseu pecado a prova de que Vós resistis aos soberbos” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EConf.,\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EI,\n1, 1).\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EO sétimo grau\nda alma, por fim, chamado “contemplação”, é a visão direta da\nverdade mesma, que é Deus. S. Agostinho não considera como um grau\npropriamente dito, mas como uma “mansão” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EDe\nquant. an\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.,\nXXXIII, 76), em latim “\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Emansio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E”.\nNeste grau nossa alma considera todo o resto como vaidade e admite\nque nunca conheceu nada (cf. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eibid.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEm\nsuma, sendo a contemplação da verdade o fim último para o qual o\nhomem foi criado, é só nela que encontrará o repouso desejado. É\nnecessário que o homem, para isso, coopere com a graça divina e\nutilize o seu livre-arbítrio de forma correta, tratando Deus como\nfim único a ser fruído e as demais coisas, por ele criadas, como\nmeios úteis para alcançá-lo.\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; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 1cm; text-indent: -1cm;\"\u003E\n\u003Cspan style=\"font-family: Liberation Serif, serif;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003E3\nO primado da memória entre as potencialidades da alma em Santo\nAgostinho\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; text-indent: 1.27cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ENo\ndecurso de suas \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\u003Ci\u003EConfissões\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: small;\"\u003E,\nAgostinho mobiliza, linguisticamente, a indicação espacial para\ndistinguir os objetos mnemônicos, e utiliza metaforicamente a imagem\nde um palácio “dentro” do qual ocorrem as operações\nintelectuais com esses objetos, como diz o Filósofo: “Faço isso\ninternamente [lembrar e distinguir as memórias], no enorme palácio\nde minha memória” (\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\u003Ci\u003EConf.,\n\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: small;\"\u003EX,\n8, 14). A despeito deste recurso, sabe-se com clareza que não se\ntrata, de maneira alguma, de um espaço \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\u003Ci\u003Estricto\nsensu, \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: small;\"\u003Eo\nque seria contraditório, visto que a alma não é extensa, como já\nmencionamos, e como o próprio Agostinho explicitamente anuncia,\nquando diz que “lá está também, \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\u003Ci\u003Ecomo\nnum lugar mais interno que não é um lugar” \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: small;\"\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\u003Ci\u003EIbid.,\n\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: small;\"\u003EX,\n9, 16).\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\u003Ci\u003E\n\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: small;\"\u003EProcuraremos\nevitar esse recurso linguístico para oferecer um tratamento\nestritamente formal, algo que nos parece permear o texto, quando o\nautor declara:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-left: 3.99cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPois,\nmesmo quando estou na escuridão e no silêncio, produzo cores em\nminha memória, se quiser, e distingo o branco do preto, e qualquer\noutra cor que queira, e os sons não se intrometem perturbando o\nexame daquilo que foi colhido pelos olhos, \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\u003Emuito\nembora eles também estejam lá, como que latentes em outro recanto\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.\nCom efeito, posso chamá-los também, se me agradar, e logo se\napresentam, e com língua inerte e garganta calada canto quanto\nquiser, \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\u003Cu\u003Ee\nas imagens das cores, não menos presentes, não se intrometem e não\nme interrompem, enquanto trago de volta outro tesouro, que entrou\npelos ouvidos\u003C\/u\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\u003EConf.,\n\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;\"\u003EX,\n8, 13 – destaque nosso).\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ENossa\nleitura se justifica pela não interferência de uma memória sonora\nem uma memória visual, isto é, um objeto sonoro e um objeto visual.\nNa medida em que delimitamos nosso objeto, a memória, como gênero\ngeneralíssimo, temos aí que uma primeira diferença específica é\na origem sensível donde decorre a espécie dos objetos mnemônicos\nhauridos pelos sentidos. Essa, por sua vez, tem como diferença\nespecífica o sentido que gerou certa memória, fazendo dos objetos\nmnemônicos sensoriais um gênero do qual a citação acima nos\nindica duas espécies, a saber, os sonoros e os visuais. \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: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAmbos\nos quais não podem ser limitados um pelo outro, pois ainda que\nassista-se a uma orquestra, pode-se recordar da imagem dos músicos\nou dos instrumentos, sem recordar do som, e vice-versa. Ora, disso\ndecorre uma característica essencial do gênero dos objetos de\norigem sensível: são imagens de objetos que atravessaram os\nsentidos, mas não dos objetos que os causaram. Essa distinção será\ncuidadosamente reconstituída e examinada.\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;\"\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E3.1\nMemória de objetos sensíveis\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; text-indent: 1.27cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EComo\ndiz o próprio Agostinho, “ali se encontram conservadas\ndistintamente, \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\u003Ci\u003Esegundo\nos gêneros\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: small;\"\u003E,\nas sensações que entraram cada uma pela respectiva porta” (\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\u003Ci\u003EConf.\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: small;\"\u003E,\nX, 8, 13). Ora, é evidente que se os objetos mnemônicos sonoros são\numa espécie do gênero de objetos visuais, é, por sua vez, gênero\ndos diversos sons particulares, que podem ser distinguidos de\ndiferentes maneiras. Isso nos indica que o autor tinha em vista uma\ndistinção dessa natureza.\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E \u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAinda\nassim, através de diferentes portas entram na memória elementos que\nconstituem a memória de um único e mesmo objeto. Tome-se de exemplo\na memória de um cavalo; sua forma entra na memória através da\nvisão, no entanto, o animal relincha e esse elemento, que também o\nconstitui, entra na memória através da audição, e assim\nsucessivamente através dos vários sentidos, até que se constitua a\nmemória de um objeto na (quase) integralidade dos seus atributos.\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDado\nesse processo, dizemos que se formam “imagens” desses objetos na\nmemória (PEREZ; MASSIMI, 2012, p. 73), e sempre de objetos dispostos\nno espaço – daí o que faculta a Agostinho a metáfora do espaço\npara referir-se à memória. De fato, toda vez que se recordar de um\nobjeto de tipo sensível, ele será lembrado ocupando espaço. As\nportas, então, relacionam a alma com o mundo corpóreo, e permitem\nque nela se encontrem coisas muito maiores do que o corpo por ela\nhabitado, como grandes cidades e mesmo a imagem do oceano – o que\nimplica que nesse tipo de memória o que encontramos são objetos\ndistintos dos objetos reais, isto é, representações deles, mas que\nexistem na memória com atributos semelhantes ou alterados.\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EPosto\nisso, temos que, diferentes fontes \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\u003Ci\u003Esensoriais\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: small;\"\u003E\nconstituem um único objeto de recordação, ou uma fonte sensorial\npode distinguir um único objeto (a música pela audição, por\nexemplo), que, no entanto, distingue-se do objeto real enquanto o\nprimeiro é uma imagem e o segundo, a coisa disposta no espaço.\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E3.2\nMemória dos objetos inteligíveis\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; text-indent: 1.27cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAlém\ndas imagens dos objetos sensíveis, temos também, os objetos ditos\ninteligíveis da memória, isto é, coisas que em si mesmas só têm\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: small;\"\u003E\u003Ci\u003Eexistência\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: small;\"\u003E\nenquanto objetos mnemônicos, que produzem uma outra espécie de\nobjetos, tais como as artes liberais, a lógica, cabe perguntar se\ntambém as palavras. Diz Agostinho que, permanece na memória “tudo\no que aprendi e ainda não esqueci sobre as disciplinas liberais. E\ndelas não carrego as imagens, mas as próprias coisas” (\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\u003Ci\u003EIbid.\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: small;\"\u003E,\nX, 9, 16). Para delimitar a natureza desses objetos, avaliaremos a\nrelação entre o signo (a palavra “gramática”), com o objeto\nreferido, o qual nesse caso indica um conteúdo inteligível, que não\nse presta às portas dos sentidos.\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAlguns\nelementos possuem características mistas. Tome-se a exemplo o estudo\nda retórica   – a arte de falar ou escrever. Uma vez que a \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\u003Ci\u003Eimagem\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: small;\"\u003E\npressupõe que há um objeto diferente dela que lhe dá origem, então\na arte aprendida não é uma imagem, algo que por aí se encontra,\nmas a própria coisa que já na memória encontra seu modo de\nexistir, ao contrário do conhecimento dos corpos. Assim sendo, o\nconhecimento de um objeto desse tipo pode se dizer de dois modos:\nconhecer a palavra e saber que se trata de uma habilidade e o domínio\npróprio da habilidade. Uma vez dominada uma arte liberal é a\nprópria coisa que se encontra na memória.\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAté\nentão, portanto, vemos que as coisas se encontram na memória ou por\nimagem, ou as próprias coisas, o que já nos mostra dois modos de\nobjetos mnemônicos. Além disso, também vemos que os objetos\ninteligíveis não se prestam à metáfora da espacialidade, uma\npeculiaridade que parece típica dos objetos sensíveis, ainda que,\nno entanto, o conteúdo inteligível da memória encontra-se\norganizado, e este é um predicado que responde bem ao conceito de\nespaço. As coisas organizam-se \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\u003Ci\u003Eaproximando-se\n\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: small;\"\u003Ee\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: small;\"\u003E\u003Ci\u003Eseparando-se\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: small;\"\u003E,\ne estes são conceitos espaciais.\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; text-indent: 1.27cm;\"\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E3.3\nMemória de sentimentos\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; text-indent: 1.27cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.27cm; 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;\"\u003EPara\nalém dos dois supracitados tipos de objetos, encontramos também na\nmemória os \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;\"\u003Esentimentos.\n\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;\"\u003EAparentemente,\nestes não são objetos hauridos pelos sentidos, tampouco parecem\nidentificar-se com objetos inteligíveis. O espanto diante dessa\naporia é expresso por Agostinho nos seguintes termos:\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: 0.42cm; margin-left: 4cm; margin-top: 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=\"font-weight: normal;\"\u003EMas\neis que, quando digo que as perturbações da alma são quatro:\ndesejo, alegria, medo e tristeza, tiro isso da memória; e qualquer\ncoisa que eu possa argumentar a respeito delas, dividindo-as em\nespécies singulares, cada uma segundo seu gênero, e definindo-as, é\nlá que encontro o que dizer e é de lá que o trago […]. Pode ser,\nportanto, que como o alimento retorna do ventre na ruminação, assim\nesses conteúdos retornem da memória na lembrança. Por que então\nquem argumenta, isto é, quem lembra, não sente na boca do\npensamento a doçura da alegria ou a amargura da tristeza? (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EConf.,\n\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EX,\n14, 22).\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ESe\nao recordar da alegria não retorna ao recordante a própria alegria,\nnem tampouco esta pode ser atribuída pelos sentidos a algum objeto\nde tipo extenso, segue-se que não pode ser inserida em nenhuma das\ndistinções precedentes, o que nos sugere que há uma espécie dos\nobjetos mnemônicos afetivos. Agostinho apresenta com isso a metáfora\nsegundo a qual a memória é o estômago da alma, daí que sentimos o\nsabor dos afetos enquanto são mastigados, mas quando levados ao\nestômago, isto é, à memória, nós nos lembramos deles, no\nentanto, sem senti-los, ainda que tenhamos por eles sido nutridos.\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E \u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\nmetáfora permite ilustrar a questão, sem, contudo, nos deixar\nentrever de onde vêm e onde se instauram os afetos, quando em voga.\nQuestão esta que permanece em aberto, diríamos, não apenas na obra\nde Agositnho, mas no curso da própria história da filosofia.\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; text-indent: 1.27cm;\"\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E3.4\nMemória da memória\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; text-indent: 1.27cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.27cm; 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;\"\u003EOs\nobjetos até então levantados, fazem suscitar, quase por\nconsequência lógica, um outro elemento certamente mais delicado,\ncomo nos aponta o Bispo de Hipona:\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: 0.42cm; margin-left: 4cm; margin-top: 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=\"font-weight: normal;\"\u003ENomeio\na imagem do Sol, e ela está em minha memória; não, porém, a\nimagem de sua imagem, mas a própria imagem é que lembro: Ela mesma\nestá à disposição para que eu a lembre. Nomeio a memória e sei o\nque nomeio. E onde o sei, senão na própria memória? Porventura ela\ntambém estaria em si mesma por imagem, e não por ela mesma? (\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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EConf.\n\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EX,\n15, 23)\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAté\nentão, tudo quanto pudemos observar em relação aos conteúdos da\nmemória, se encontrava na memória, enquanto a própria coisa ou\nenquanto uma imagem da coisa, seja em parte, seja de maneira\nintegral. Decerto, podemos notar que, tudo quanto lembramos deve\nestar na memória, e tenha sido encontrado no mundo corpóreo, num\ndiálogo silencioso da alma consigo mesma. \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: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\nmemória, enquanto recordada, guarda com os objetos inteligíveis e\ncom os sentimentos a semelhança de serem objetos encontrados e\ndescobertos na própria memória. Os inteligíveis existem na\nmemória; os afetos são ora encontrados perturbando a alma, ora\nrecordados por ela enquanto imagem daqueles. A memória, por sua vez,\nde acordo com Agostinho, quando lembrada, é a própria memória e\nnão uma imagem dela, isto é, a memória lembra de si mesma – tal\ncomo o pensamento que pensa a si mesmo. Se a palavra ‘memória’\nadquirir significado genuíno quando nela penso, dela me recordo,\nentão é a própria memória que estou a acessar nesse processo.\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;\"\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E3.5\nMemória do esquecimento\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; text-indent: 1.27cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.27cm; 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;\"\u003EPor\nfim, temos a recordação do esquecimento. Neste caso, duas\nsituações- limite: recordar de que algo foi esquecido, sem que se\nrecorde do que tenha sido, e tão somente o esquecimento e sua\nrelação com a memória. A dificuldade do problema se faz notável,\nna medida em que não apenas esqueço, mas nomeio o esquecimento e\nlhe imputo significado. Entrementes, como é possível, assim,\nrecordar do esquecimento? Ainda no sulco do problema da relação\nentre o signo e seu objeto, diz Agostinho:\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: 0.42cm; margin-left: 4cm; margin-top: 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=\"font-weight: normal;\"\u003ELogo,\nquando lembro a memória, ela está disponível por si mesma na\nprópria memória; mas, quando lembro o esquecimento, ao mesmo tempo\nestão à disposição a memória e o esquecimento; a memória, pela\nqual lembro; e o esquecimento, que é o que lembro (AGOSTINHO, \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\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EConf.,\n\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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EX,\n15, 24).\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EQuando\ndefinimos esquecimento, sabemos que se trata de um instante no qual a\nmemória está em privação – o ato de não acessar ou não\npossuir algo na memória. Se, seguindo os métodos até aqui\npropostos, examinarmos o esquecimento como algo que é encontrado ele\nmesmo na memória, caímos imediatamente no contrassenso  de dizer\nque estamos acessando, intelectualmente, a própria ausência de\nmemória na memória. \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: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EPor\noutro lado, se tomarmos o esquecimento como uma imagem que dele\ntemos, uma vez que já nos esquecemos outrora, continuamos em\nsituação difícil, pois temos que admitir que a ausência, ou a\nprivação, deixou uma marca que constitui uma imagem, sendo que uma\nimagem é sempre a  imagem de algo.\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; text-indent: 1.27cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDe\nfato, não encontramos uma solução satisfatória para o que seja o\nesquecimento nas \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\u003Ci\u003EConfissões\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: small;\"\u003E.\nOs caminhos e a metáfora espacial até então mobilizados\nfacultam-nos chegar até a aporia, no entanto, nossos estudos não\nnos alçaram a respostas. Ainda assim, esperamos ter demonstrado que\na distinção de cada um desses objetos mnemônicos nos abre a\npossibilidade de vincular todos à unidade da memória, e que esses\nobjetos existem, ainda que constituam a realidade de maneira\ndiferente. Também, pudemos verificar que o uso de metáforas leva a\nlimites e a uma aporia, quando do trato do esquecimento.\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;\"\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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EConclusão\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;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\t\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;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tDiante\ndessas considerações, tendo verificado a estrutura psíquica da\nalma, e da memória, junto com seus respectivos objetos, verificamos\nque, não se pode, a princípio, considerar a teoria agostiniana da\nmemória como empirista. Uma vez que, o todo da alma concorre para a\ncontemplação da Verdade e que a alma contempla  a obra Divina, isto\né, aquilo que foi criado, a \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\u003Ci\u003Eanima\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: small;\"\u003E\nparticipa desta estrutura contemplativa. \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\u003Ci\u003EAnima\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: small;\"\u003E,\ncomo vimos, corresponde à capacidade da alma de perceber o mundo, de\nsentir as mudanças no corpo, noutras palavras, da experiência\nsensível, esta que conduz os objetos sensíveis ao palácio da\nmemória. \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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAlém\ndisso, não se pode apontar Agostinho como um racionalista estrito,\nainda que a contemplação da Verdade seja por via da \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\u003Ci\u003Emens\/ratio\nhominis\/intelligentia\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: small;\"\u003E,\npois, como discutimos, o \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\u003Ci\u003Espiritus\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: small;\"\u003E,\nao organizar os objetos sensíveis na memória, é determinante  para\na organização e classificação desses objetos,  cruciais para se\napontar sinais de conhecimento e, além disso, atua na união entre\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: small;\"\u003E\u003Ci\u003Eanima\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: small;\"\u003E\ne \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\u003Ci\u003Eanimus\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: small;\"\u003E\n– duas estruturas componentes da alma humana, que atua em harmonia\nna experiência do conhecimento.\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;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tAdemais,\na memória deve ser encarada como elemento central, recorrendo a\nmetáforas, a memória pode ser tida  como o coração da teoria do\nconhecimento em Agostinho, uma vez que é nela que estão impressas\nas \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\u003Ci\u003Ememoria\nDei\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: small;\"\u003E,\nisto é, a recordação das Verdades Eternas, motivo pelo qual é\npossível ao homem procurá-las, o que não ocorre no caso dos demais\nanimais. \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=\"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;\"\u003EA\nmemória, por sua vez, é una e indivisível, ainda que contenha\ndiversos objetos de naturezas variadas. Desse modo, a memória dos\nobjetos sensíveis deve ser considerada como componente do\nconhecimento humano, o que assegura a Agostinho uma posição de\nneutralidade em relação à posterior dicotomia moderna entre\nracionalistas e empiristas.\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;\"\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=\"color: black;\"\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\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EABBAGNANO,\nNicola. \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\u003EDicionário\nde filosofia\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.\n2 ed. Tradução de Alfredo Bosi.  São Paulo: Martins Fontes, 1998.\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; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EABBAGNANO,\nNicola. \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\u003EHistória\nda filosofia.\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\nTradução de Antônio Borges Coelho. 5. ed. Lisboa: Presença, 1991.\nv. 2.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAGOSTINHO,\nSanto. \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\u003EConfissões\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.\nTradução de J. Oliveira santos e A. Ambrósio de Pina. São Paulo:\nAbril Cultural, 1979, (Col. Os Pensadores).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAGOSTINHO,\nSanto.  \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\nTrindade\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\u003Ci\u003E.\n\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;\"\u003ETradução\ne notas de Augustino Belmonte. São Paulo: Paulus, 1994. 726 p.\n(Coleção Patrística, n. 7).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAGOSTINHO,\nSanto. \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\u003ESobre\na potencialidade da alma\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.\nTradução de Aloysio Jansen de Faria. Petrópolis: Vozes, 1997. 187\np.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAGOSTINHO,\nSanto.  \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\u003ESolilóquios\n-\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\u003Cb\u003EA\nvida feliz\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.\nTradução de Adaury Fiorotti e Nair de Assis Oliveira. São Paulo:\nPaulus, 1998. 157 p. (Coleção Patrística, n. 11).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAGOSTINHO,\nSanto.  \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\u003EComentário\nliteral ao Gênesis – Sobre o Gênesis, contra os maniqueus –\nComentário literal ao Gênesis, inacabado. \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;\"\u003ETradução\nde Agustinho Belmonte.\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\n\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;\"\u003ESão\nPaulo: Paulus, 2005. 659 p. (Coleção Patrística, n. 21).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAGOSTINHO,\nSanto.  \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\u003EContra\nos Acadêmicos – A Ordem – A Grandeza da Alma – O Mestre\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.\nTradução de Agustinho Belmonte.\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\n\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;\"\u003ESão\nPaulo: Paulus, 2008. 414 p. (Coleção Patrística, n. 24).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\u003Ca name=\"_Hlk27292237\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAGUSTÍN,\nSan.  \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;\"\u003ELas\ndos almas.\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\n\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\u003Cspan lang=\"es-ES\"\u003E\u003Ci\u003EIn:\n\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: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003E\u003Cb\u003EObras\ncompletas de san Agustín\u003C\/b\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=\"es-ES\"\u003E\u003Ci\u003E.\n\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: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003EEd.\nbilingue. Tradución, introdución y notas de Pio de Luis. Madrid: La\nEditorial Catolica\/BAC, 1986. \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;\"\u003ETomo\nXXX,\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\n639 p.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EALVAREZ\nTURIENZO, Saturnino. \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\u003E\u003Cb\u003ERegio\nmedia salutis\u003C\/b\u003E\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\u003Cb\u003E:\n\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;\"\u003Eimagem\ndo hombre e su puesto en la creación – San Agustin.\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\nSalamanca: Universidade Pontifícia de Salamanca, 1988, 182 p.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EANDRADE,\nMarcelo Pereira de. \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\u003EO\nautoconhecimento da \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\u003Ci\u003E\u003Cb\u003Emens\n\u003C\/b\u003E\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\u003Cb\u003Eno\nlivro X do \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\u003Ci\u003E\u003Cb\u003EDe\nTrinitate\u003C\/b\u003E\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\u003Cb\u003E\nde Santo Agostinho.\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\nSão Paulo: PUC-SP, 2007, 115 f. Dissertação (Mestrado em\nFilosofia).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"left\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-top: 0.21cm;\"\u003E\u003Ca name=\"_Hlk61634960\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Code, serif;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ECRUZ,\nLuiz Carlos Lodi da. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EA\nalma do embrião humano\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E:\na questão da animação e o fundamento ontológico da dignidade de\npessoa do embrião. Anápolis: Múltipla, 2013. 320 p.   \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"left\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"font-family: Code, serif;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFUJISAKA,\nDaniel. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EAgostinho\ne os maniqueus\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E:\nanálise a partir “das duas almas”. São Paulo: USP, 2014, 244 f.\nDissertação (Mestrado em Filosofia).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EGILSON,\nEtienne.\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\n\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\u003Cb\u003EIntrodução\nao estudo de Santo Agostinho.\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\nTradução de Cristiane Negreiros Abbud Ayoub. São Paulo: Discurso\nEditoria\/Paulus, 2007. 542 p.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"left\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"font-family: Code, serif;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ELEAL,\nMaria Rita Mendes. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EUnidade\npsicológica da pessoa humana segundo Santo Agostinho\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nLisboa: União Gráfica, 1960. 188 p.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"left\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"font-family: Code, serif;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ELIMA,\nRicardo Pereira Santos. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EUma\nanálise conceitual da relação entre psique e corpo em Agostinho\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E:\nos rudimentos do problema mente-corpo. Uberlândia: UFUB, 2015a, 96\nf. Dissertação (Mestrado em Filosofia).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EMIRANDA,\nJosé Carlos de. A memória em santo Agostinho: \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\u003Ci\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EMemoria\nRerum, Memoria Sui, Memoria Dei\u003C\/span\u003E\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\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E.\n\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\u003Cb\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EHumanitas\u003C\/span\u003E\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\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E.\nPorto, v. LIII, p. 225-247, 2001.\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; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EPERES,\nSavio Pasaforo ; MASSIMI, Marina. A espacialidade da memória nas\n\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\u003Ci\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EConfissões\u003C\/span\u003E\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\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E\nde Agostinho. \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\u003Cb\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EMemorandum,\u003C\/span\u003E\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\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E\nv. 22, p. 68-91, 2012.\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; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EREALE,\nGiovanni. \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\u003Cb\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EStoria\ndella filosofia antica. \u003C\/span\u003E\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\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E5.\ned. Milão: Vita e Pensiero, 1987. v. 5, 701 p.\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; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESOARES,\nLúcia Maria Mac Dowell. \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\u003EVerdade,\niluminação e Trindade: \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;\"\u003Eo\npercurso da “interioridade” em Santo Agostinho. Rio de Janeiro:\nPUC-RJ, 2002, 147 f. Tese (Doutorado em Filosofia)\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003ESTREFLING,\nSérgio Ricardo. Os sete graus de atividades da alma humana no \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\u003Ci\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EDe\nquantitate animae\u003C\/span\u003E\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\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E\nde Santo Agostinho. \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\u003Cb\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003ETrans\/Form\/Ação\n– Revista de Filosofia – Universidade Estadual Paulista –\nUNESP\u003C\/span\u003E\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\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E.\nMarília, v. 37, n. 3, p. 179-200. 2014.\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; margin-top: 0.21cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EVAZ,\nHenrique C.L. \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\u003Cb\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EAntropologia\nfilosófica I\u003C\/span\u003E\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\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E.\nSão Paulo: Edições Loyola, 1991.\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;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cdiv id=\"sdfootnote1\"\u003E\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.25cm; orphans: 0; text-indent: -0.25cm; widows: 0;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote1anc\" name=\"sdfootnote1sym\"\u003E1\u003C\/a\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPlotino,\n\tseguindo o sistema platônico, divide a realidade (o Todo) em dois\n\tmundos: mundo inteligível e mundo sensível, onde, internamente,\n\tcada um sofrerá desdobramentos obedecendo a disposição\n\thierárquica da perfeição. Começando pelo mundo inteligível e\n\tincorpóreo, que como um todo é superior a realidade sensível,\n\tPlotino apresenta a famosa tríade composta pelas três hipóstases\n\tprimordiais: No ápice de tudo está o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EUno,\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\n\tSuper-Bem, que é transcendente, perfeito, eterno, infinito e\n\tnecessário. Deste primeiro Princípio, emana a segunda processão,\n\ta \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EInteligência,\n\tEspírito, Lógos ou Noûs\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\n\tque é uma cópia do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EUno\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eque,\n\tembora tenha sido engendrada\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eimediatamente\n\tpelo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EUno,\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Ee,\n\tportanto, ser a mais perfeita de todas as processões, esta não tem\n\ta unidade perfeita. Por fim, encerrando o mundo inteligível,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Etemos\n\ta terceira\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eemanação,\n\ta \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EAlma\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Euniversal\n\tou \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EAlma\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Edo\n\tmundo (substância espiritual), princípio animador do universo, que\n\tdar vida a todos os corpos (seres), a qual emana não diretamente do\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EUno,\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Emas\n\tdo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003ENoûs\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\te faz a ligação do mundo inteligível com o mundo sensível.\u003C\/span\u003E\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; margin-left: 0.25cm; text-indent: -0.25cm;\"\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;\"\u003ELugar\n\tretirado nas campinas próximo à cidade de Milão, onde Agostinho\n\tpermaneceu durante certo tempo, rezando e estudando após sua\n\tconversão ao cristianismo, em preparação ao batismo. Nesse lugar,\n\ta partir dos seus diálogos com os companheiros, nasceram seus\n\tprimeiros tratados filosóficos.\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; margin-left: 0.25cm; text-indent: -0.25cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote3anc\" name=\"sdfootnote3sym\"\u003E3\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\tCorrobora com essa ideia Maria Lúcia Soares, ao dizer que, em\n\trelação a uma definição de alma, “embora Gilson (1943:56)\n\tfale-nos de uma certa flutuação de conceitos em Agostinho, é\n\timportante observar que a essa flutuação no uso dos termos não\n\tcorresponde uma ambiguidade na compreensão dos conceitos” (2002,\n\tp. 45).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote4\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"line-height: 100%; margin-left: 0.25cm; text-indent: -0.25cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote4anc\" name=\"sdfootnote4sym\"\u003E4\u003C\/a\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ECom\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\trelação à famosa divisão tripartida da alma humana estabelecida\n\tpor Platão, presente principalmente no diálogo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003ETimeu,\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EAgostinho\n\tnão faz nenhuma menção, a saber: a alma \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eracional,\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eimortal,\n\tfeita pelo Demiurgo, e as almas mortais – \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eirascível\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Econcupiscível\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E–\n\tfeitas pelos deuses menores (cf. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003ETimeu\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E,\n\t69c – 71ª), e que na \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003ERepública\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t(436-340) “explica em que consiste o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eapetite\n\tconcupiscível \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(que\n\tse dirige às coisas agradáveis e fáceis) e o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eapetite\n\tirascível \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E(que\n\tse dirige a objetos em si mesmo desagradáveis e difíceis, mas\n\túteis pelas suas consequências), estando este último mais próximo\n\tda \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Erazão\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Ee\n\tmais disposto a cooperar com a vontade”(CRUZ, 2013, p. 35).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote5\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"margin-left: 0.25cm; text-indent: -0.25cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote5anc\" name=\"sdfootnote5sym\"\u003E5\u003C\/a\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;\"\u003EA\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\tversão brasileira da Editora Vozes traduz esta palavra por\n\t“Potencialidade”. Já a Editora Paulus traduz por “Extensão”,\n\tdaí colocarmos as duas possibilidades em nossas alusões a essa\n\tobra daqui para frente.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote6\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"line-height: 100%; margin-left: 0.25cm; text-indent: -0.25cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote6anc\" name=\"sdfootnote6sym\"\u003E6\u003C\/a\u003E\n\t\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EAqui,\n\tantecipamos o que defenderemos mais adiante, não se trata de três\n\talmas no homem, mas três funções de uma única e mesma alma, que\n\tcontinua indivisa, pois como enfatiza Daniel Fujizaka, seguindo as\n\tpegadas do francês Marin Ferraz, “Agostinho retoma os tipos de\n\talma em Aristóteles, vegetativa, sensitiva e racional, não para\n\tatribuir três almas diferentes, mas como propriedades que estão\n\tpresentes, ao mesmo tempo, em uma única alma” (2014, p. 154, nota\n\t338).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote7\"\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.25cm; text-indent: -0.25cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote7anc\" name=\"sdfootnote7sym\"\u003E7\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\tEssa primeira grande divisão em duas almas, corresponde ao que no\n\ttratado \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003ESobre\n\ta Trindade\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\n\tAgostinho chamará genericamente de duas “visões”: “uma, a do\n\tque sente [\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Esentientis\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E];\n\toutra, a do pensar [\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Ecogitantis\u003C\/i\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\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EDe\n\tTrin\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.,\n\tXI, 9,16).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote8\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"line-height: 100%; margin-left: 0.25cm; text-indent: -0.25cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote8anc\" name=\"sdfootnote8sym\"\u003E8\u003C\/a\u003E\n\t\u003Cspan style=\"font-family: Constantia, serif;\"\u003EA esse “1º tipo de imagens”, que\n\tpodem vir a ser depositadas na memória, Agostinho chama de\n\t“fantasia”.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote9\"\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.25cm; text-indent: -0.25cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote9anc\" name=\"sdfootnote9sym\"\u003E9\u003C\/a\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEsse\n\té o nome dado por Agostinho a essa potência natural da alma, da\n\tqual nos fala, por exemplo, no diálogo \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\u003ESobre\n\ta Potencialidade [ou Extensão] da Alma\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\t “[…] nos animais, os órgãos dos sentidos, favorecidos por uma\n\tforça instintiva (\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\u003Econsuetudine\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\te natural, conseguem distinguir o que lhes é prazeroso ou\n\tdesagradável […] (\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\u003EDe\n\tquant. an.,\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\tXXVIII, 54). E, a qual Maria Rita Leal chamará em sua obra de\n\t“força vital ou animal”, quando diz: “Pertencem à força\n\tvital da alma dados os movimentos de alegria sensual: os instintos\n\tque unem os sexos, a ternura que assegura a proteção e o alimento\n\tdos filhos, […]” (1960, p. 78), os quais são descritos por\n\tAgostinho como pertencentes ao “segundo grau da alma”, no\n\tdiálogo \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\u003ESobre\n\ta Potencialidade (Extensão) da Alma\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.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote10\"\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.25cm; text-indent: -0.25cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote10anc\" name=\"sdfootnote10sym\"\u003E10\u003C\/a\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEm\n\tdiversos momentos Agostinho insiste na tese de que os animais\n\tirracionais, igualmente aos homens, são capazes de gerar\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eimagens\n\tdos objetos sensíveis e as guardar na memória, podendo usá-las\n\tmais tarde quando da ausência dos objetos. Para tal, o filósofo\n\tcita, no diálogo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003ESobre\n\ta Potencialidade [ou Extensão] da Alma,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\tpor exemplo, “aquele cão de Ulisses que foi capaz de reconhecer\n\tseu dono, depois de vinte anos de ausência. E isso, sem contar\n\toutros casos” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EDe\n\tquant. an\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.,\n\tXVI, 50). Trata-se, pois do episódio lendário da \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EOdisseia\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\n\tem que Argos, o cão de Ulisses, o reconhece vinte anos depois de\n\tsua ausência.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote11\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"margin-left: 0.25cm; text-indent: -0.25cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote11anc\" name=\"sdfootnote11sym\"\u003E11\u003C\/a\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\tEm sua tese de doutorado Ricardo Lima assim define a diferença\n\tentre \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\u003Eanima\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\te \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\u003Eanimus\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\t“Preferencialmente, o termo \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\u003Eanima\n\t\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;\"\u003Eé\n\tempregado para falar ou da (i) \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\u003Ealma\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\tde maneira geral, isto é, sem especificar uma parte ou faculdade,\n\tou das (ii) \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\u003Ealmas\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\tdos animais não humanos. Assim, quando se quer referir-se\n\tespecificamente à \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\u003Ealma\n\t\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;\"\u003Edo\n\thomem, Agostinho emprega o termo \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\u003Eanimus\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\tO\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\u003E\n\tanimus\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\tassim como a \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\u003Eanima\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\ttem a característica de ser uma substância dotada de princípio\n\tvital; para além do que caracteriza a \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\u003Eanima\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\tno entanto, o \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\u003Eanimus\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\ttambém é dotado de princípio racional. Considerando que os\n\tanimais não são capazes de raciocinar, podemos afirmar 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\u003Eanimus\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\tinere única e exclusivamente ao homem. Em virtude da sua distinta\n\tcaracterística, o \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\u003Eanimus\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\té geralmente entendido (e traduzido) como \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\u003Ealma\n\tracional\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\to que realça a fundamental diferença entre \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\u003Eanima\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\te \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\u003Eanimus\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\t(2015a, p. 21).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote12\"\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 0.25cm; text-indent: -0.25cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote12anc\" name=\"sdfootnote12sym\"\u003E12\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ENo\n\ttratado \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003ESobre\n\ta Trindade\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\n\ttomando a justiça como exemplo de imagens impressas na alma por\n\tDeus no momento da criação, Agostinho diz: “Onde, pois, estarão\n\tescritas essas regras? Elas que possibilitam ao injusto reconhecer o\n\tque é justo, descobrir que deve possuir aquilo que ele mesmo não\n\tpossui? Onde hão de estar escritas senão no livro daquela luz que\n\tse chama Verdade? \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Ca href=\"#Top_of_index_html\" target=\"_top\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003EN\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eesse\n\tlivro é que se baseia toda lei justa que é transcrita e se\n\ttransfere para o coração do homem que prática a justiça. Não\n\tcomo se ela emigrasse de um lado para o outro, mas a modo de\n\timpressão na alma. Tal como a imagem de um anel fica impressa na\n\tcera, sem se apagar do anel” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EDe\n\tTrin.,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\tXIV, 15, 21).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\t\u003Cp class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\t\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003C\/p\u003E\n"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/3429099394657140468\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/01\/o-primado-da-memoria-entre-as.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/3429099394657140468"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/3429099394657140468"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/01\/o-primado-da-memoria-entre-as.html","title":"O primado da memória entre as potencialidades da alma, na busca do conhecimento de Deus, segundo Santo Agostinho"}],"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\/AVvXsEgM5_l23vDSlwyCMZnqwA5hB0LI7yXhRp_Qp-XHAKVZnlenhrP3ok5lWvwzAmYX93bMmkguw8OR-YmskliFvEs5FGAKzB5qL1Y_SokusMBhZspenVh9_soYOw6_vsDOU34Sq5_pgtXhJpz5ZCBvVLoi3Z_opgjSELLa--TLkSd-Yx1M0tfjb0gTsu-W\/s72-c\/_126439382_3.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":"https:\/\/www.revistasisifo.com\/feeds\/2856819684149225077\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/01\/dialogo-intercultural-e-cidadania-para.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/2856819684149225077"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/2856819684149225077"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/01\/dialogo-intercultural-e-cidadania-para.html","title":"Diálogo intercultural e cidadania – para lá do reconhecimento"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/00885708202220293112"},"email":{"$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-4469074854404358352"},"published":{"$t":"2023-01-31T14:09:00.012-03:00"},"updated":{"$t":"2023-01-31T15:16:24.789-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"}],"title":{"type":"text","$t":"A narrativa antimoderna e antimodernista de Miguel de  Unamuno: considerações sobre Niebla à neblina da  hermenêutica ricoeuriana"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;Revista Sísifo. N°15, Vol. Único 2022. ISSN 2359-3121. www.revistasisifo.com\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\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\/b\/R29vZ2xl\/AVvXsEgwQMBvRRkhWPjZgjxEMspD4Mmcw8qqm32mB-LPm8cdEMB5sdGJkKKPlYbLn1d4T1x12AF4hDXS5pMuOsOTD2j0AIzIIx4W06vEAJKpqIz9eLTYKN4kwziLTIi0FFgm_ygmVEEiQDPXkD-WCa9F8iqD4WA5HWHZWNcjqKwhB36hY1nX0jqe5GHs2VSv\/s1385\/1200px-Miguel_de_Unamuno_Meurisse_1925.jpg\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"1385\" data-original-width=\"1200\" height=\"320\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgwQMBvRRkhWPjZgjxEMspD4Mmcw8qqm32mB-LPm8cdEMB5sdGJkKKPlYbLn1d4T1x12AF4hDXS5pMuOsOTD2j0AIzIIx4W06vEAJKpqIz9eLTYKN4kwziLTIi0FFgm_ygmVEEiQDPXkD-WCa9F8iqD4WA5HWHZWNcjqKwhB36hY1nX0jqe5GHs2VSv\/s320\/1200px-Miguel_de_Unamuno_Meurisse_1925.jpg\" width=\"277\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv style=\"margin-left: 40px; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv style=\"margin-left: 40px; text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003EDomínio Público\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"margin-left: 40px; text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"margin-left: 40px; 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 class=\"extiw\" href=\"https:\/\/www.wikidata.org\/wiki\/Q13230870\" title=\"d:Q13230870\"\u003E\u003Cspan title=\"French news agency\"\u003EAgence de presse Meurisse\u003C\/span\u003E\u003C\/a\u003E\n\u003C\/span\u003E - \u003Cspan class=\"mw-mmv-source\"\u003EBibliothèque nationale de France\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Ca href=\"https:\/\/pt.wikipedia.org\/wiki\/Miguel_de_Unamuno#\/media\/Ficheiro:Miguel_de_Unamuno_Meurisse_1925.jpg\" target=\"_blank\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003EMiguel de Unamuno, Spanish essayist, novelist, poet, playwright and philosopher, in 1925.\u003Cspan\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E \u003C\/a\u003E\u003C\/div\u003E\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp; \u003Cbr \/\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1QsJNbLS2Mc6XAl1DvUQK96vZf3LaDtwq\/view?usp=sharing\" target=\"_blank\"\u003EPDF\u003C\/a\u003E \u003Cbr \/\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003E\u003Cb\u003EWalter Pinto de Oliveira Neto.\u0026nbsp;\u003C\/b\u003E\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003EGraduação em Letras português-espanhol e literaturas pela UEMA (2020). Mestrando do Programa \nde Pós-graduação em Letras – PGLETRAS da UFMA, na linha de perspectivas críticas e teóricas em \nliteratura (2021 –). Membro dos grupos de pesquisa TECER (UEMA), Polifonia (UFMA) e GEPLIT \n(UFMA). Bolsista CAPES. E-mail: walteroliveira16@outlook.com\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003E\u003Cb\u003ERita de Cássia Oliveira.\u0026nbsp;\u003C\/b\u003E\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003EGraduação em Filosofia pela Universidade Federal do Maranhão (1993), Mestrado em Filosofia pela \nUniversidade Estadual de Campinas (2003) e Doutorado em Filosofia pela Pontifícia Universidade \nCatólica de São Paulo (2009). Professora Associada do Departamento de Filosofia e do Programa de \nPós-Graduação em Letras\/PG-Letras e do Programa de Pós-Graduação em Filosofia\/PPGFIL, da \nUniversidade Federal do Maranhão. E-mail: rcoliveiraveiga@gmail.com\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003E\u003Cb\u003EResumo:\u003C\/b\u003E No presente artigo analisamos algumas nuances \ndo romance Niebla (1914) por meio da hermenêutica \nnarratológica de Paul Ricoeur (1994), tencionando encontrar \nno texto literário a crítica que o intelectual espanhol Miguel \nde Unamuno fez a respeito da modernidade filosófica e \nestética contemporânea a ele, tornando-o, portanto, \nsegundo a teoria de Compagnon (2014a), num antimoderno. \nAlém de Ricoeur e comentadores, valemo-nos de críticos \nliterários especializados em literatura espanhola moderna, \ncomo Campos (2012). Tais suportes bibliográficos assinalam \nque a configuração estética da nivola se constitui como uma \nrejeição à modernidade e ao modernismo ocidental \nfinissecular, propondo, a partir dessa negação, uma \nantimodernidade e um antimodernismo.\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003E\u003Cb\u003EPalavras-chave:\u003C\/b\u003E Antimoderno. Miguel de Unamuno. \nHermenêutica. Ricoeur. Niebla.\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003E\u003Cb\u003EAbstract:\u003C\/b\u003E In the present article we analyze some nuances of \nthe novel Niebla (1914) through the narratological \nhermeneutics of Paul Ricoeur (1994), intending to find in the \nliterary text the criticism that the Spanish intellectual Miguel \nde Unamuno made about the philosophical and aesthetic \nmodernity contemporary to it, making it, therefore, \naccording to Compagnon's theory (2014a), an anti-modern. In addition to Ricoeur and commentators, we avail ourselves \nof literary critics specializing in modern Spanish literature, \nsuch as Campos (2012). Such bibliographical supports point \nout that the aesthetic configuration of nivola is constituted \nas a rejection of modernity and finissecular Western \nmodernism, proposing, from this negation, an \nantimodernity and an antimodernism.\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003E\u003Cb\u003EKeywords:\u003C\/b\u003E Antimodernism. Miguel de Unamuno. \nHermeneutics. Ricoeur. Niebla.\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp align=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EConsiderações\niniciais\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EPublicado\nem 1914, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003ENiebla\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\né o romance mais conhecido e debatido do escritor espanhol Miguel de\nUnamuno. Tal obra chega ao público no momento de maior maturidade\nintelectual do autor; maturidade premiada pela reconquista do\nreitorado da Universidade de Salamanca e, também, evidenciada pela\ndefinição de um plano estético que iniciara em 1902 com \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EAmor\ny pedagogía\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\ne culminara, anos depois, com \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003ENiebla\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E.\n\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: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EEsse\nprojeto romanesco seria autonomeado pelo autor de \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Enivola\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E.\nEntretanto, a nomeação ousada desse novo gênero provavelmente não\nse demonstre exclusivamente nas transfigurações estéticas que a\nobra unamuniana traz consigo. Sendo assim, qual a intenção deste\ncom tal nomeação? Campos (2012), por exemplo, considera que o termo\nnão passa de uma provocação teórica – ou antiteórica –, que\nabre a porta a reflexões filosóficas e literárias, áreas que, na\nconcepção do autor (UNAMUNO, 2005a), são a mesma coisa. Nas\npalavras de Campos:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ETalvez\na renomeação do gênero, ou seja, a criação da \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\u003Ci\u003Enivola\u003C\/i\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,\nnão passe de uma grande provocação que tenha também o propósito\nde dar voz a questões que estão latentes no romance. Como por\nexemplo até que ponto é possível discutir a fundo questões\nexistenciais metafísicas ou filosóficas dentro de um romance? Ou\ntalvez, não seria justamente no palco da ficção que se pudesse ir\nmais além, nas questões mais reais? Não seriam a metáfora ou a poética\nrecursos mais incisivos do que a própria razão? (CAMPOS, 2012, p.\n121-122). \u003Cbr \/\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"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 lang=\"pt-BR\"\u003EAssim, a proposta\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivolesca\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\nantirracional evidencia uma orientação epistemológica que perpassa\npela dimensão metafísica e estética do texto, permitindo ao autor,\nassim, liberar-se das amarras do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Elogos\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.\nContudo, não só ao autor lhe é dada a independência criativa\nabsoluta, mas também ao leitor. Unamuno (2009) considera que o\nleitor é tão criador quanto o criador primogênito da obra; mais\nque isso, o leitor tem a obrigação de desarraigar do texto qualquer\npaternidade semântica, a fim de fazer sua a obra. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"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 lang=\"pt-BR\"\u003EEssa proposta\nhermenêutica assemelha-se à de Ricoeur. Em \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ETempo\ne narrativa \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E(1994),\no francês pondera que a obra só chega à sua máxima potencialidade\nquando esta exibe um mundo do qual o leitor se apropria. A\napropriação da obra por meio do ato da leitura, por sua vez,\npossibilita que a intriga, isto é, a narrativa, atualize sua\nconfiguração paradigmática de sentidos. É nesse estágio que o\nprocesso de leitura se funde no exercício hermenêutico\nantirracional\/dissonante, uma vez que, ao permitir que a\nsubjetividade, a interioridade e o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Epáthos\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003Ede\num outro – neste caso, o leitor – entrem no círculo mimético,\nonde a lógica fechada da linguagem pela linguagem é desfeita. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"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 lang=\"pt-BR\"\u003EA partir do\nexposto, é possível inferir que a hermenêutica ricoeuriana se\ntraduz, também, numa ética. Como ele comenta:\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EUma\nvez liberada do primado da subjetividade, qual pode ser a tarefa\nprimeira da hermenêutica? Ela é, para mim, buscar no próprio\ntexto, de um lado, a dinâmica interna que preside a estruturação\nda obra e, de outro, o poder da obra de se projetar fora dela mesma e\nde engendrar um mundo que será verdadeiramente a “coisa” do\ntexto. Dinâmica interna e projeção externa constituem o que eu\nchamo de o trabalho do texto. É a tarefa da hermenêutica\nreconstruir esse duplo trabalho do texto. (RICOEUR, 1986, p. 32).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ENo trecho\nsupracitado se vê o quão importante é para o filósofo que o texto\nsaia de si. Essa ênfase não se dá somente pela rejeição à\ncrítica literária estruturalista de sua época, como comenta Barros\n(2021), mas, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"background: transparent;\"\u003Etambém\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E,\naos outros estágios de sua teoria da tríplice mimese, cujo fim, em\nsíntese, é o de transformar o texto em conduto de desalienação do\nser. Para isso, é preciso que o hermeneuta se\npreocupe “em reconstruir o arco inteiro das operações pelas quais\na experiência prática se dá obras, autores e leitores” (RICOEUR,\n1994, p. 86).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ETanto a obra\n(Mímese II), autor\/cultura (Mímese I) e leitor (Mímese III) são\nelementos indispensáveis para que o entendimento e ação do texto\ndesempenhem o papel de compreender melhor o mundo. Miguel de Unamuno\nvislumbrou as possibilidades éticas da narrativa de maneira\nsemelhante à Ricoeur, inculcando nas suas \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivolas\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\numa série de personagens e intrigas que dessem conta de exemplificar\nos impasses de seu tempo, a saber, o domínio da técnica, a finitude\nda vida, o embate irreconciliável entre fé e razão, entre outros.\nA fim de expor tais temáticas, valeu-se de uma estética que\nabarcasse sua metafísica, em contraposição aos modernistas, que,\npara ele, esqueciam-se da metafísica para dar uma atenção medular\nà estética (UNAMUNO, 1950). \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EAssim sendo, neste\ntrabalho apresentamos algumas das críticas que o autor fez à\nepistemologia e literatura dessa era, valendo-nos, para isso, além\ndo romance \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENiebla\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\ncomo corpus de análise, a hermenêutica ricoeuriana como subsídio\nde compreensão das diferentes instâncias do texto ficcional do\nespanhol.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EPaul Ricoeur, um\nantimoderno?\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\u003Cbr \/\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"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 lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EEm\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EOs\nantimodernos \u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E(2014),\no aluno de Paul Ricoeur, Antoine Compagnon, desenvolve a teoria do\nantimoderno. Esta, em poucas palavras, remete a uma série de\nintelectuais que, sendo modernos, negaram de sua modernidade latente\ne incondicional. “Modernos a contragosto, modernos atormentados ou\nmodernos intempestivos” (COMPAGNON, 2014a, p. 11), os antimodernos\nforam pontos fora da curva do \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Eethos\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\nepistêmico, filosófico e intelectual de seu tempo, refletindo-se\ntal orientação de negação em seus textos. Por isso, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EOs\nantimodernos\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E,\nademais de um estudo filosófico-histórico, é, também, uma\nproposta hermenêutica.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"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 lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EBaseando-nos\nna negação de Ricoeur à linguagem racional, isto é, à linguagem\na serviço da técnica, poderíamos situar o autor dentro do grupo de\nintelectuais antimodernos. Ora, o terceiro paradigma do antimoderno é\na tendência Anti-Iluminista, isto é, uma negação ao racionalismo\nIluminista. Não obstante, vale a pena ressaltar que tal tendência,\nmais que uma rejeição aos filósofos e à filosofia iluminista em\nsi, o que repudiam os antimodernos são as epistemes modernas que\nreproduzem certas características essenciais às Luzes, a saber: o\nutopismo, a razão secular e o idealismo (COMPAGNON, 2014a). Esse\nespírito das Luzes tem como herdeiro a maioria das narrativas da\nmodernidade, que, na opinião do autor, foi “avassaladora e\nconquistadora”, encontrando nos antimodernos um dos poucos focos de\nresistência a elas. Por isso diz: \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; 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;\"\u003EA\naventura intelectual dos séculos XIX e XX sempre hesitou diante do\ndogma do progresso, resistiu ao nacionalismo, ao cartesianismo, ao\nIluminismo, ao otimismo histórico – ou ao determinismo e ao\npositivismo, ao materialismo e ao mecanicismo, ao intelectualismo e\nao associalismo. (COMPAGNON, 2014a, p. 16). \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" 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 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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EDessa\nforma, Ricoeur, assim como o intelectual antimoderno como um todo,\ndesdenhando o inteligível em todas suas faces, opõe-se ao \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003Ecogito\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\ncartesiano porque \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\u003Cspan style=\"font-weight: normal;\"\u003E\u003Cspan style=\"background: transparent;\"\u003Eeste\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: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\nexalta o \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;\"\u003Elogos\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\nà máxima potência. É por isso que a narrativa se torna tão\nimportante na hermenêutica dele e na produção literária dos\nantimodernos, pois ambos apoiam a junção da práxis com a\nepistemologia antirracional própria à poesia; ingredientes que,\noutrora considerado incompatíveis, são, na concepção desse tipo\nde pensadores, necessários para a criação de uma narrativa\neticamente eficiente, isto é, uma literatura que “exige a\ngenerosidade, o amor do mundo, a vontade de abraça-lo” (COMPAGNON,\n2014a, p. 419).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003ERicoeur\nacrescenta, ainda, que, dentre as formas da literatura, é no romance\nonde melhor se pode vislumbrar o poder de transformação da\nnarrativa. Isso porque tal gênero permite uma maior abrangência e\nliberdade dos elementos internos (linguagem) e externos (cultura) que\no constituem: \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; 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;\"\u003EO\nromance constitui simplesmente um entre outros gêneros da narrativa\nde ficção? (…) Ora, temos razões para duvidar que o romance se\ndeixe enquadrar numa taxionomia homogênea dos gêneros narrativos.\nAcaso o romance não é um gênero antigênero, que justamente por\nisso torna impossível reunir o modo diegético e o modo dramático\nsob o termo englobante de narrativa de ficção? (RICOEUR, 2010,\n269). \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" 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 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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003ENesse\nviés, Miguel de Unamuno não propõe diretamente uma axiologia dos\ngêneros literários, mas é indubitável que no romance é onde\nmelhor se vislumbram as propostas antimodernistas e antimodernas do\nautor. Campos (2012), entre outros críticos, afirmam que a prosa\nromanesca é o reduto mais propício para conhecer as\nparticularidades estéticas e metafísicas desse autor. E é por isso\nque, apoiando-nos na hermenêutica ricoeuriana, valer-nos-emos dessa\nfonte de análise para validar a tese de que ele é um literato\nantimoderno e, portanto, também, antimodernista. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EA ode\nantimoderna e antimodernista de \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cb\u003ENiebla\u003C\/b\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EA primeira vez que\no termo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\naparece é no texto literário mais conhecido do autor: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENiebla\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\n(1914). Nessa obra, Miguel de Unamuno experimenta processos\nnarrativos inovadores no romance, como o diálogo entre o autor\nempírico e sua personagem no fim da intriga, a autonomia da\npersonagem e o nivelamento das vozes do autor e do herói\/anti-herói\n(CAMPOS, 2012).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EDado que o romance\nmoderno espanhol ainda se encontrava em período de amadurecimento,\nDon Miguel achou necessário modificar a nomenclatura concedida a\nesse gênero literário, anunciando, assim, que o que o leitor está\nlendo não é uma \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enovela\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote1sym\" name=\"sdfootnote1anc\"\u003E\u003Csup\u003E1\u003C\/sup\u003E\u003C\/a\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E,\nmas algo diferente, ou seja, uma \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.\nMas o que seria a \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\nem si? E o que é mais importante: tem alguma implicação prática,\nestética ou filosófica essa nomeação?\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EO\ntermo se utilizou ineditamente no ano de 1914, na obra \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003ENiebla.\n\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;\"\u003ENela,\nnarra-se a história de um burguês, Augusto Pérez, que não\nencontra prazer na vida até que se depara com uma bela mulher, pela\nqual se apaixona à primeira vista. Depois de muitos rechaços ao\nhomem, esta, Eugenia, acede a namorá-lo, logo noivá-lo e finalmente\ncom ele se casar. Contudo, um dia antes do casamento, Augusto recebe\numa carta de Eugenia, anunciando-lhe que o matrimônio nunca\nacontecerá, já que por quem realmente está apaixonada é pelo seu\nex-namorado, Mauricio. Triste, Augusto decide suicidar-se, mas antes\nvisita ao próprio Unamuno, a pedido deste, na cidade de Salamanca,\ncom quem estabelece um diálogo. Nesse diálogo, Don Miguel faz o\npapel de Deus e Augusto o de criatura. Deus\/Unamuno anuncia à\ncriatura\/Augusto, que este, em realidade, não existe, que não passa\nde uma personagem ficcional criado pela própria imaginação dele, o\nAutor. A partir disso, Augusto se rebela contra seu destino, mas,\nantes de deixar-se morrer, lembra-lhe ao seu Criador que ele também\nmorrerá, uma vez que ele, Unamuno, tem outro Criador:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; 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;\"\u003E[...]\nPues bien, mi señor creador don Miguel, ¡también usted se morirá,\ntambién usted, y se volverá la nada de que salió…! ¡Dios dejará\nde soñarle! ¡Se morirá usted, sí, se morirá, aunque no lo\nquiera; se morirá usted y se morirán todos los que lean mi\nhistoria, todos, todos, todos, ¡sin quedar uno! (UNAMUNO, 2001, p.\n175).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" 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: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EEm paralelo a todos\nesses acontecimentos, Augusto conversa com seu melhor e único amigo,\nVictor Goti, que, na concepção de Campos (2012) e também na nossa,\né o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Ealter\nego\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\nde Unamuno. Este personagem é colocado na narrativa por duas razões:\npara expor a ideologia do autor e propiciar, entre ambos os\npersonagens – antagônicos em maneiras de vislumbrar o mundo –\ndiálogos cuja estrutura dialética ancora-se numa proposta\nsemelhante à da maiêutica socrática.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003ENo\nromance, não há praticamente elementos exteriores aos agentes e\nseus monólogos internos e diálogos, mas, como diz Gullón (1964),\nsó aparentemente que não se incluem marcas da cultura europeia e\nespanhola no texto. Há, sim, uma mimese I, isto é, uma referência\nao ambiente imanente, refletidos nas \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ECharlas\nde casino, murmuraciones, diálogos caseros, deambulaciones y\ndevaneos, rarezas de algún personaje (como don Fermín), ociosidad\ndel señorito, lecciones de piano y tantos otros elementos [que]\naluden a formas de vida nada extraordinarias, adecuadas para reflejar\nla vida de una ciudad que bien pudiera ser Salamanca misma. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E(GULLÓN,\n1964, p. 95).\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: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EComo\nvisto no trecho, as referências às formas de vida nada\nextraordinárias estão depositadas na obra para ilustrar o estilo de\nvida das pessoas que formam parte de uma urbe qualquer, sendo esta,\nprovavelmente, Salamanca ou alguma cidade próxima. A análise de\nGullón (1964) está correta, mas gostaríamos de adicionar a ela um\nponto importante. Sim, é verdade que as formas de vida evidenciadas\nem \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENiebla\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\nsão “nada extraordinárias”, mas nessa ordinariedade há todo um\nsentimento trágico pulsando nos personagens. Ou seja, o meio e até\nas situações experienciadas no meio se caracterizam pela sua falta\nde transcendência. Entretanto, é justamente nessa carência de\ntranscendentalidade que germinam os grandes dilemas existenciais. O\nsujeito moderno, representado por Augusto, protagonista da intriga,\nmovimenta-se peripateticamente em diálogo com sua consciência,\nbuscando justamente o sentido da vida em que está imerso desde que\nsua mãe morrera: \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003E\u003Ca name=\"_Hlk112741524\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EAl\naparecer Augusto a la puerta de su casa extendió el brazo derecho,\ncon la palma abajo y abierta, y dirigiendo los ojos al cielo, quedose\nun momento parado en esa actitud estatuaria y augusta. No era que se\ntomaba posesión del mundo exterior, sino era que observaba si\nllovía. […] Abrió el paraguas por fin y se quedó un momento\nsuspenso y pensando ‘y ahora, ¿hacia dónde voy?, ¿tiro a la\nderecha o a la izquierda?’. Porque Augusto no era un caminante,\nsino un paseante de la vida. ‘Esperaré a que pase un perro – se\ndijo –, y tomaré la dirección inicial que él tome’. (UNAMUNO,\n2001, p. 27).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EEsse\ntrecho, pertencente à primeira página do segmento da intriga de\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENiebla\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,\napresenta três momentos decisivos para o primeiro desvelamento geral\ndo personagem. Primeiro, Augusto está na porta de casa, isto é,\nfora de sua residência, o que simboliza que inicia sua vida, sua\nverdadeira vida, sem a intercessão de outrem, neste caso, a mãe,\nque, até então, havia guiado rigorosamente os passos dele. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\u003Ca name=\"_Hlk112743094\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ESegundo, Augusto\nmostra um certo medo por \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"background: transparent;\"\u003Edar\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003Eesse\npasso rumo à existência autêntica, devendo tomar suas próprias\ndecisões e por elas se responsabilizar. Situa-se frente à sua casa,\nestende a mão, olha para o céu e fica parado, como uma estátua.\nAlém de estátua, Augusto também está numa pose augusta, que, de\nacordo com o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003EDiccionário\nde La Real Academia Española\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\n(2001), tem uma significação ambígua. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EPor\num lado, \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"background: transparent;\"\u003E“\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003Eaugusto\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"background: transparent;\"\u003E”\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\npode significar “que infunde o merece gran respeto y veneración\npor su majestad y excelencia” e, por outro, “payaso de circo que,\ncon carácter bromista y ropa extravagante, forma pareja con el\nclown”. \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EOu\nseja, uma pessoa augusta pode ser admirada, respeitada e\/ou admirada,\nmas também uma pessoa extravagante, brincalhona até o ponto de\nparecer um palhaço de circo. Levando tais sentidos ao personagem\naqui em destaque, podemos dizer que, ao menos até o fim da\nnarrativa, ele se assemelha mais a um \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Eclown\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\nque não quer ser tal coisa, que a um indivíduo respeitado. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ETerceiro, Augusto\nobserva o mundo à fora não para tomar possessão do mundo exterior,\nmas para observar que chovia. Dito de outra forma, o sujeito ainda\nnão está jogado no planeta, ainda é um ente não consciente de sua\ncondição ôntica, encontra-se em uma atitude passiva, observando o\nexterior, mas sem querer apropriar-se dele ou, melhor, sem querer\nfazer parte dele. Visualiza o céu a fim de poder diagnosticar se\nchoverá ou não, permitindo que tal evento atmosférico modifique\nsuas decisões. Se as nuvens indicassem que poderia chover, então\nAugusto seria “forçado” a entrar de novo em sua residência; e\nse, pelo contrário, não encontrasse qualquer pista de que poderia\nser, a qualquer momento, vítima da chuva, caminharia pelas ruas da\ncidade. Como nada indica a aparição próxima desse fenômeno, fica\nem dúvida, questiona para onde há de ir, se à direita ou à\nesquerda. Não se decide, não sabe como reagir diante da liberdade,\npelo que se apoia na expectativa de que apareça um cachorro e,\ndependendo da direção que o animal tomar, encaminhar-se-á por um\ncaminho ou outro. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EEssa pequena\nreferência à cidade e a estagnação do sujeito no meio dela parece\nindicar que o cenário é somente uma desculpa para a inserção de\nproblemas vitais que acompanham o ser imperiosamente abandonado na\nmodernidade, onde o cenário o influi, claro, mas, ao menos na visão\ndo texto unamuniano, perde grande importância, uma vez que os\nverdadeiros dilemas e impasses existenciais se localizam na\nconsciência, isto é, no plano interior. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EPor isso, mais que\na interação desse sujeito moderno com o meio, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENiebla\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\nevidencia a interação do sujeito com outros sujeitos e do sujeito\nconsigo mesmo. Se de vez em quando se mencionam elementos exteriores,\nestes perdem praticamente toda sua importância à medida que os\ndiálogos tomam conta das páginas da obra, inserindo o leitor numa\natmosfera de drama onírico, em que não se vislumbra no palco senão\nos personagens, em cujo corpo é jogado a variedade de focos.\nIntuímos que há elementos decorativos atrás deles: a porta de uma\ncasa, a sala de um cassino, uma calçada, e mesmo assim os perdemos\nde vista quando as reflexões filosóficas são postas em cena. Por\nisso, mais que um drama \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Eper\nse\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENiebla\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\né uma \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E,\nisto é, um drama íntimo e angustiante. \u003C\/span\u003E\u003C\/span\u003E\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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EEssa ética, no que\nlhe diz respeito, a quem pretende atingir? De acordo com Campos\n(2012), Unamuno se vale do discurso mítico construído ao redor do\nhomem burguês, para apresentar uma crítica à cultura deste, como\nsendo esta desgastada e em decadência. Entretanto, para além do\nhomem burguês de inícios do século XX, há também no romance, a\nnosso ver, um canal direto ao sujeito universal. Ora, Augusto é um\nhomem comum, impregnado de inquietações existenciais, falhas\nmorais, contradições e vontade de ser feliz. Tudo quanto obra, todo\ncaminho que percorre tem como desejado fim o encontro com a paz.\nAssim, o personagem funciona afirmativamente como mensagem ao burguês\neuropeu ou espanhol das primeiras décadas do século XX, mas em\nconsonância com o indivíduo universal, pois, para o intelectual,\n“lo absolutamente individual es lo absolutamente universal”\n(UNAMUNO, 2005b, p. 202).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EAbordada a Mimese\nI, faz-se importante para o hermeneuta seguir adiante com sua\ninterpretação textual, procurando aí uma literariedade, ou seja,\numa estética que desafogue a literatura da condição de mera\nreprodutora da realidade. Dessa forma, sair da Mimese I para a Mimese\nII significa transportar-se do nível paradigmático ao nível\nsintagmático, onde “a imaginação produtiva desempenha papel\ndeterminante, pois é aí que a cultura adquire a forma empírica de\num \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Erécit\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.”\n(BARROS, 2021, p. 35-36).\u003C\/span\u003E\u003C\/span\u003E\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;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ETal\ncategoria é denominada por Ricoeur (1994) de mediadora em dois\nsentidos. O primeiro, de nível mimético, intercede entre a cultura\nà qual faz menção a obra; e, o segundo, entre “acontecimentos ou\nincidentes individuais e uma história considerada como um todo”\n(RICOEUR, 1994, p. 103). No segundo tipo de mediação, juntam-se uma\nsérie de fatores heterogêneos, como agentes, fins, meios,\ninterações, circunstâncias, resultados inesperados etc, que, ao\nreunirem-se no \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Elócus\u003C\/i\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\nda narrativa, formam o que o autor intitula de \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\u003Ci\u003Esíntese\ndo heterogêneo\u003C\/i\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.\nEssa síntese arquitetada de materiais distintos entre si provoca que\na narrativa tenha sua própria temporalidade e, portanto, sua própria\nrealidade, permitindo, assim, uma melhor compreensão de nosso cosmos\npor meio de um cosmos paralelo – o da ficção.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ENo caso específico\nde \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENiebla\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E,\nas categorias que formam a síntese do heterogêneo se confundem,\nprincipalmente, pela maneira em que o autor estrutura o romance. Nas\nversões mais recentes, a obra apresenta quatro prólogos e um\nepílogo. Dos quatro prólogos, o primeiro é escrito por um crítico\nliterário – na versão aqui em uso, Ignacio Amestoy –; o segundo\npor Víctor Goti, personagem da \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E;\no terceiro por Unamuno na condição de ente de ficção; e o quarto\npelo Unamuno empírico. Assim, o que encontra o leitor, em resumo,\nsão quatro prólogos formados por dois escritores “reais” e dois\n“ficcionais”. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EContudo, para o\nintelectual espanhol, não há distanciamento entre a ficção e a\nrealidade. O personagem é tão real quanto a pessoa, dado que o\nmundo empírico não deixa de ser um sonho formulado por uma\nimaginação atrelada à realidade, e o mundo ficcional uma realidade\ndentro de um sonho atrelado à realidade. Sendo assim, Victor Goti,\nAugusto Pérez e outros agentes da intriga convivem, dentro e fora da\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E,\npara o autor, no mesmo plano.\u003C\/span\u003E\u003C\/span\u003E\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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EIsso posto, para\nUnamuno (2001) e Ricoeur (1994) há uma temporalidade humana que é\ndesconexa e incompleta, sendo preciso, por isso, a narratividade como\namalgama que dê sentido à existência temporal da humanidade ou, em\noutras palavras, que o tempo se torne “tempo humano na medida em\nque é articulado de um narrativo, e que a narrativa [atinja] seu\npleno significado quando se [torne] uma condição da existência\ntemporal” (RICOEUR, 1994, p. 85). \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EA\npartir do exposto, é possível inferir que há uma confusão\nintencional de Unamuno ao mesclar as distintas temporalidades, a\nsaber, a cosmológica e a narrativa. Não obstante, tal pandemônio\nproduz imbricações para além do mero caos. Esse imbricamento\ncaótico deságua na proposta epistemológica antirracional exposta\npelo próprio personagem\/persona Victor Goti no segundo prólogo de\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENiebla\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,\ncomo uma espécie de apoiador da metafísica unamuniana, seu Criador:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESi\nha habido quien se ha burlado de Dios, ¿por qué no hemos de\nburlarnos de la Razón, de la Ciencia y hasta de la Verdad? Y si nos\nhan arrebatado nuestra más cara y más íntima esperanza vital, ¿por\nqué no hemos de confundirlo todo para matar el tiempo y la eternidad\ny para matar el tiempo? \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E(UNAMUNO\/GOTI,\n2001, p. 15).\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: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EO\ntrecho supracitado é especialmente interessante, pois faz uma\ncrítica à Razão, ao Cientificismo e à Metafísica moderna tanto\nno plano do discurso quanto do enunciador. No discurso há uma\nzombaria às categorias racionalistas previamente expostas, mas não\nsó. O enunciador, que, desde o ponto de vista racional\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\n\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\"\u003Eé\num personagem de ficção, ao ser depositado na trama como pessoa de\ncarne e osso, isto é, como um ente situado numa temporalidade\ncosmológica, representa a virada lógica do autor; representa,\nenfim, a liberdade estética antimoderna e antimodernista – ou\nraridade da obra, como denomina Compagon (2014a) – da \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\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.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\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;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EA\nraridade da obra se produz porque ela se estrutura mediante uma\ncarnavalização estética. Vemos uma fragmentação em que cada\nsegmento tem um narrador-autor reconhecido diferente. Essa\ndissonância é proposital porque com ela se abandona a estética\nracionalista\/realista de escolas literárias pretéritas, em que a\nordem narrativa tinha de ser mantida a qualquer custo. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EEsse\nefeito de discordância faz parte da concepção de literatura do\nantimoderno. Este vê que a narrativa, uma vez associada à realidade\nhistórica, precisa ilustrar a complexidade da própria realidade.\nEsta não é linear, homogênea ou empírica, mas “feita de\ndesenvolvimentos e dialéticas, ou de reviravoltas e rupturas, é\ninadequada diante da mobilidade heterogênea e imprevisível da\nduração real” (COMPAGNON, 2014a, p. 251). \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EEssa\ndescontinuidade do tempo narrativo também a concebe Ricoeur (1994),\nque leva para sua teoria hermenêutica a concepção agostiniana de\ntempo da alma, utilizada com o intuito de afirmar que o tempo é\ninterno, independente do movimento físico e do movimento exterior.\nOu seja, é na própria distensão do espírito de cada um que as\nimpressões subjetivas sobre tempos longos e tempos curtos acontecem.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EOs\npersonagens de \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\u003ENiebla\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\nvivenciam esse amorfismo temporal quando, por exemplo, no terceiro\nprólogo, menciona-se que sob o mundo ficcional e o mundo real está\no mundo do sonho, racionalmente inclassificável, onde os agentes da\nliteratura \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivolesca\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\nconvivem na consciência de seu autor\/deus: \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\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EBajo esos\ndos mundos, sosteniéndolos, está otro mundo, un mundo sustancial y\neterno, en que me sueño a mí mismo y a los que han sido —muchos\nlo son todavía— carne de mi espíritu y espíritu de mi carne,\nmundo de la conciencia sin espacio ni tiempo en la que vive, como ola\nen la mar, la conciencia de mi cuerpo. (UNAMUNO, 2001, p. 23). \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"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: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EOs\necos dessa fragmentação temporal atingem os personagens criados\npelo próprio autor empírico do trecho previamente explicitado.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAssim\na informa Augusto a Orfeo, seu cachorro:\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\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPor\ndebajo de esta corriente de nuestra existencia, por dentro de ella,\nhay otra corriente en sentido contrario; aquí vamos del ayer al\nmañana, allí se va del mañana al ayer. Se teje y se desteje a un\ntiempo. Y de vez en cuando nos llegan hálitos, vahos y hasta rumores\nmisteriosos de ese otro mundo, de ese interior de nuestro mundo. Las\nentrañas de la historia son una contrahistoria, es un proceso\ninverso al que ella sigue. El río subterráneo va del mar a la\nfuente. (UNAMUNO, 2001, p. 55). \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"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: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EAmbas\nas instâncias da realidade, a empírica, onde habita Unamuno-pessoa,\ne a ficcional, onde habita Augusto, entrelaçam-se numa névoa, pois\nas consciências estão conectadas. Translada-se de um ponto ao\noutro, com uma constância frequente no decorrer do texto, o discurso\ndo autor empírico rumo aos personagens, intitulados de filhos\nespirituais em alguns textos de Don Miguel (UNAMUNO, 2009).\nInclusive, a ruptura de planos ontológicos permite que refutemos o\nque Unamuno-personagem comenta no capítulo XXXI, isto é, de que ele\né um deus e Augusto sua criatura. Tal tese é validade\nhermeneuticamente quando citamos Ricoeur (1994), que diz: “a\ndiferença ontológica radical que separa a criatura do criador,\ndiferença que a alma descobre precisamente no seu movimento de\nretorno e por seu próprio esforço para conhecer seu princípio”\n(RICOEUR, 1994, p. 50). Nesse sentido, ou todos os personagens,\nincluído o próprio Unamuno-pessoa e Unamuno-personagem, são\ncriaturas de um deus – no caso Deus e não Unamuno – ou, pelo\ncontrário, não pertencem a ninguém – em todo caso, a si mesmos.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EEssa pequena\nanálise da ideia do tempo em \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENiebla\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\ncumpre a função de mostrarmos que, por mais que a obra esteja\ndividida em segmentos distintos, criando, ao menos a princípio, a\nsensação de discordância, de ruptura da própria ideia de romance,\na intriga permite que nela se unam todos os polos dispersos – eis a\ndissonância concordante (RICOEUR, 1994). \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ETodavia, essa\ncompactação permite separar a obra modernista da antimodernista,\numa vez que a modernista – entendida pelo antimodernista como\nparnasiana e\/ou simbolista, que dificulta ao extremo a compreensão\ndos elementos simbólicos do texto literário – detém sua\nconfiguração literária na dissonância, já seja do tempo, da\nintriga ou da linguagem, ou de tudo, enquanto que a antimodernista\nnão perde de vista o conteúdo, situando-o axiologicamente num nível\nsuperior ao da forma. Por isso, Unamuno, ainda sendo um inovador da\nliteratura modernista ocidental, como comentam Campos (2012) ou\nOliveira (2016), entre outros, não pode ou não deve ser considerado\nalgo mais que isso. Intitulá-lo de pós-modernista, precursor das\nvanguardas ou vanguardista, tal qual afirma Correia (2013),\nparece-nos que \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"background: transparent;\"\u003Eobvia\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\numa das características mais essenciais do pensador espanhol, a\nsaber, sua adesão a contragosto ao presente e sua apologia\nidealizada ao passado, em contraponto ao discurso da vanguarda, que,\ndiferentemente do discurso da modernidade, “tem consciência\nhistórica do futuro e a vontade de se ser avançado em relação a\nseu tempo” (COMPAGNON, 2014b, p. 40). Essa consciência tem\nimplicações estéticas, que voga por desumanizar a arte de seus\nvalores éticos, humanos e ontológicos, criando uma dissonância na\nintriga que se fecha na incomunicabilidade de símbolos sem alicerces\nculturais e receptivos, impedida de alcançar a consonância, e,\nportanto, a síntese do heterogêneo, onde convergem a forma e o\nconteúdo a favor de uma ética, de uma comunicabilidade, tão cara\npara a hermenêutica ricoeuriana, a literatura antimodernista e o\nromance unamuniano.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ESobre esse foco\nradical na forma vai comentar o próprio Víctor Goti no primeiro\nprólogo da obra, onde apresenta a Unamuno-pessoa. Nesse segmento,\ndiz sobre seu hipotético deus que os “escritores pornográficos, o\nsimplemente eróticos, le parecen los menos inteligentes, los más\ntontos” (UNAMUNO\/GOTI, 2001, p. 15). Para Unamuno-pessoa, de acordo\ncom Goti, esse tipo de escritores fica somente na superfície do\npapel, cuja espessura é coberta somente por preocupações formais,\ninibidas de ver para além da realidade, onde os temas metafísicos,\nsociais, intra-históricos, enfim, profundos, são negados. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EChegamos, assim, ao\nterceiro e estágio da hermenêutica ricoeuriana: o leitor. Sobre\nele, Unamuno é claro: o quer atencioso, o quer ativo e o quer\nautônomo. Sobre isso fala no segundo e quarto prólogo, assim como\nna imanência da intriga, por meio de um Victor Goti não mais na\ncondição de persona de carne e osso, mas, agora, como personagem do\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Emythos\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\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;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ENo\nsegundo prólogo, Goti afirma que este romance, pela sua rara\nconfiguração estética, pode e deve incomodar o leitor, mais\nacostumado com comédias superficiais. Unamuno, por seu lado, diz\nGoti;\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003Ese\nempeña en que si se ha de hacer reír a las gentes debe ser no para\nque con las contracciones del diafragma ayuden a la digestión, sino\npara que vomiten lo que hubieren engullido, pues se ve más claro el\nsentimiento de la vida y del universo con el estómago y del universo\ncon el estómago vacío de golosinas y excesivos manjares\n(UNAMUNO\/GOTI, 2001, p. 14).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"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: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\u003Ca name=\"_Hlk112845334\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003EQuando Goti fala que Unamuno está\nofertando uma literatura isenta de “golosinas y excessivos\nmanjares”, remete à literatura modernista, cujos “escritores\npornográficos, o simplemente eróticos” são, para ele, “los\nmenos inteligentes, los más tontos, en fin” (UNAMUNO\/GOTI, 2001,\np. 15). \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ENesse\nsentido, parece clara a polêmica proposta pelo intelectual espanhol:\na literatura modernista, cheia de cores, palavras doces e sem\nsubstância, precisa ser vomitada pelo leitor, a fim de deixar espaço\nespiritual para a digestão da amargura da \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\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;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EUma vez vazio e\ndisposto a experienciar o romance unamuniano, Don Miguel pede ao\nleitor que não leia suas obras como uma ficção, mas como uma\nrealidade – composta tanto de ficção (sonho) quanto de realidade.\nUma vez residido nessa realidade nebulosa, isto é, na \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E,\no leitor deve ser partícipe da criação da obra por meio da\ninterpretação que este faz dela, no intuito de que sua\ninterioridade se conecte à interioridade do texto, e, a partir\ndisso, eternizar-se e eternizar a obra. Dito de outra forma, o leitor\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivolesco\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\nse torna criador desta. Ao tornar-se criador, entende-a da maneira\nque o toque, a partir de sua subjetividade e seus propósitos. Essa\nruptura com o sentido primário do texto, ou seja, com o sentido\nfornecido pelo autor empírico, faculta que o leitor sofra a\ntransformação que a obra enquanto espaço ético dá. Mas não só:\ntambém viabiliza que a própria obra e o próprio autor primitivo\natravessem a circunstância limítrofe do tempo e do espaço,\nfazendo, com isso, que se imortalizem. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EAssim, se a \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\nconsegue transportar sua mensagem a tempos vindouros é porque ela se\nabre a um leitor desconfortado e, portanto, transmutado por meio da\nexperiência com a intriga. No horizonte da simbiose entre a\nliteratura e o leitor, isto é, na “intersecção entre o mundo do\ntexto e o mundo do ouvinte ou do leitor” (RICOEUR, 1994, p. 119),\nque a \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\nmolda a percepção do ser acerca do mundo moderno, ancorado numa\nvertigem lógica que há de ser superada para poder a humanidade,\ncomo diz Unamuno (2009, p. 195), “salvarse de su soledad radical”,\nou seja, voltar ao íntimo das coisas, da existência vivida. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\u003Ca name=\"_Hlk112846404\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EOutro momento em\nque se constata a importância vital do leitor reside num dos últimos\ndiálogos entre Goti e Augusto, quando o primeiro lhe dá mais\ninformações a respeito da pseudoteoria da \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E:\n“— El alma de un personaje de drama, de novela o de nivola no\ntiene más interior que el que le da… —Sí, su autor. —No, el\nlector.” (UNAMUNO, 2001, p. 167).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EAssim, o leitor\nreconfigura o sentido da narrativa, assumindo, por isso, o papel de\ncoautor. Em \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003EDo\nTexto à Ação\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\n(1986), Ricoeur menciona que toda narrativa se organiza em três\nmomentos: começo, meio e fim. O começo corresponde ao ato inaugural\nda história, cujas ações provocam desequilíbrios e abrem o texto\nao leitor para tornar-se este coprodutor da narrativa. O meio, por\nsua vez, está em toda parte. A ação converte as experiências\niniciais em experiências arriscadas, introduzindo na diegese\nsurpresas constantes, peripécias que seduzem o leitor para que este\nmodifique a significação da história ao mesmo tempo em que\nmodifica a si mesmo, convertendo a travessia do mundo prefigurado em\num mundo refigurado. Já o fim do texto se inscreve na categoria de\nsentido, em que o leitor participa da interpretação dos atos\nnarrativos, escolhendo o último enunciando semântico da obra e\nabandonando o texto para outras inserções hermenêuticas de outros\nleitores. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EPara que haja um\nsentido propiciado pelo fim, o autor precisa dotar seu texto de um\nequilíbrio entre o fechamento narrativo de seu romance e a abertura\nsemântica da obra, a fim de que se sucedam múltiplas interpretações\npossíveis por parte do leitor. Um final narrativo excessivamente\naberto ou simplesmente uma ausência de fim (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Efim\neminente\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E)\nou um fim demasiado cristalizado, demasiado rígido em sua\nsignificação (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Efim\niminente),\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\npode levar a obra à perda de uma ética ou à perda de uma recepção\nlivre.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENiebla\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\nsegue essa orientação hermenêutica do entre lugar. Por mais que\ninove o fim da obra quando insere um diálogo entre a criatura e o\ncriador, isto é, o personagem com seu autor, ou quando deposita um\nepílogo em que nos adentramos na consciência de um cachorro,\ndificilmente se poderá duvidar de que a morte de Augusto representa\no eixo final da obra, o desfecho conclusivo que, ainda assim, carece\nde rigidez semântica. Isso se constata no motivo do falecimento de\nAugusto, que, pela configuração da intriga, faz o leitor duvidar de\nse a causa do óbito foi pela escolha de Unamuno na postura de\ndemiurgo ou pelo livre arbítrio do personagem. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EA dúvida inicia\nnas últimas linhas do capítulo XXXI, no famoso diálogo entre\nAugusto e Unamuno-personagem. Este profetiza àquele que morrerá por\nsuicídio. Não um suicídio voluntário, mas propiciado pelo desejo\ndo escritor\/deus, que não vê outro caminho para seus personagens\nsenão a morte quando seus cometidos no texto literário finalizam.\nTodavia, informa que Augusto não passa de um ente ficcional, pelo\nque todas suas decisões, todos seus pensamentos e todas suas\ncaracterísticas, físicas e psicológicas, foram formuladas por um\nente real antes inclusive de seu nascimento narrativo. Ao saber isso,\no protagonista se revolta contra seu criador. Nega-se a acreditar que\né um personagem de literatura ou, pelo menos, um personagem de\nliteratura sem livre alvedrio. A resposta de seu fantoche desagrada a\nUnamuno-personagem, que acha uma impertinência sem medida o discurso\nrevolucionário de sua criação, assim como o desejo deste de\nsair-se do roteiro estabelecido na consciência de seu criador. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EEm decorrência\ndisso, Unamuno-personagem impõe sua autoridade, mudando o destino de\nAugusto: \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003E\n—\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E¡Bueno,\nbasta!, ¡basta! —exclamé dando un puñetazo en la camilla—\n¡cállate!, ¡no quiero oír más impertinencias…! ¡Y de una\ncriatura mía! Y como ya me tienes harto y además no sé ya qué\nhacer de ti, decido ahora mismo no ya que no te suicides, sino\nmatarte yo. ¡Vas a morir, pues, pero pronto! ¡Muy pronto! (UNAMUNO,\n2001, p. 173).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"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: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EA resposta de\nAugusto à decisão de Unamuno-personagem é, mais uma vez, a da\nnegação. Entretanto, logo a seguir se resigna, comentando que se\nele é o sonho de um deus, no caso, Unamuno, então Unamuno é também\no sonho de outro deus: Deus. Assim, a arquitetura ontológica de\nambos é equiparada, pois são sonhados e, por isso, constituídos\npor uma mescla nebulosa de ficção e realidade. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\u003Ca name=\"_Hlk112848604\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ENo capítulo\nseguinte, o XXXII, Augusto volta a casa se sentindo derrotado. Os\npróprios funcionários que cuidam de sua residência percebem isso.\nInclusive, assustam-se com a tonalidade e textura da pele de seu\nchefe, que “parece más muerto que vivo… Trae cara de ser del\noutro mundo”, ao que Augusto responde: — Del outro mundo vengo,\nLiduvina, y al outro mundo voy. Y no estoy ni muerto ni vivo”\n(UNAMUNO, 2001, p. 177). Essa metamorfose da anatomia do personagem é\nrecorrente em toda a obra, variando de acordo a seu estado espírito:\nquando possuído pelo sentimento trágico da vida, quando fiel à\nvontade de potência, de ser mais do que é, sabemos por meio do\nnarrador ou do discurso direto de algum agente da intriga acerca de\nsua robustez física, as cores vívidas de sua pele e outros detalhes\nque nos permitem visualizar Augusto como alguém saudável; contudo,\nquando ele se entrega à apatia, à desídia existencial, escurece-se\ne torna-se transparente como um fantasma. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\u003Ca name=\"_Hlk112848739\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EA mudança de\natitude de Augusto altera assim que começa a comer avidamente os\nalimentos depositados na mesa. Não se conforma com estar satisfeito,\ncom não sentir mais fome: quer mais e mais; quanto mais, melhor, uma\nvez que os víveres o fazem se sentir imortal e dono de seu destino.\nOs funcionários se assustam com o espetáculo grotesco que\npresenciam e pedem ao seu amo que pare, pois do contrário morrerá;\ne como não para, morre: “al poco rato se incorporó en la cama\nlívido, anhelante, con los ojos todos negros y despavoridos, mirando\nmás allá de las tinieblas, y gritando: ‘¡Eugenia, Eugenia!’.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EDomingo acudió a él.\nDejó caer la cabeza sobre el pecho y se quedó muerto” (UNAMUNO,\n2001, p. 181). \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ENesse momento, é\ninevitável que o leitor fique em dúvida de se Augusto escolheu seu\ndestino por meio do suicídio ou se, pelo contrário, foi seu criador\nquem, com o diálogo do capítulo anterior com a criatura, manipulou\nas peças do tabuleiro para que a intriga tivesse tal fim. Essa\ndubiedade, para Campos (2012), tem implicações ontológicas, que,\npor sua vez, captam da mesma ambivalência de Dom Quixote: “assim\ncomo, Cervantes logra fazer Dom Quixote maior do que ele mesmo,\nUnamuno se desfaz, aos poucos, como autor ante a figura de seu\npersonagem, até o momento em que Augusto sugere matá-lo, o que\nseria em certo sentido, um duplo suicídio” (CAMPOS, 2012, p. 34).\nOu seja, a morte de Augusto representa a morte tanto do autor como do\npersonagem, apagando as hierarquias possíveis entre um e outro. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"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: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EJá\nCorreia (2013) comenta que a morte de Augusto e posterior aparição\nfantasmagórica deste no sonho de Don Miguel, no último capítulo da\nobra, não resolvem a dúvida da autoria da morte do protagonista,\nfazendo, assim, que a confusão permaneça: “eis a instauração\npermanente do metateatro na obra unamuniana. Da permanência confusa\nirradia a diferença da repetição ou a repetição da diferença,\npautada sempre pela recordação” (CORREIA, 2013, p. 30). Por isso,\nse a vida é um teatro, em que sonho (ficção) e vida (realidade) se\nmesclam, é impossível conjeturar um sentido último à obra, dado\nque fazê-lo comprometeria a própria dissonância que todo romance,\nna opinião de Ricoeur (1994) e Unamuno (2001; 2009), precisam ter\npara não se amarrar na tirania do \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Elogos\u003C\/i\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\nda modernidade. Por isso o leitor é tão importante; por isso sua\npresença no último estágio mimético, dado que sua participação\nno ato de reconfiguração da obra tem o poder de mudar o mundo: \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E[...]\nmundo já figurado vai receber uma configuração específica na obra\nnarrativa, através do trabalho de composição que a constitui. Só\nno encontro do leitor com esta configuração através da leitura é\nque se realiza propriamente a referência, é o momento em que,\nsegundo o esquema de Ricoeur, a obra remete à realidade, alcança a\nrealidade. É o terceiro momento da mimesis [...]. Tocam-se aqui o\nmundo do texto e o mundo do leitor, saindo este último transformado\ndesse encontro. (GENTIL, 2004, p. 225).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EAssim, o plano\ncultural e o plano simbólico precisam desaguar no plano da recepção\npara se estabelecer uma ética \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivolesca\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\ncarregada de potência transformadora, resistindo ao discurso\nracionalista advindo da literatura realista ou do discurso vazio da\nliteratura modernista\/parnasiana e vanguardista, contrapondo-lhes o\ndiscurso do literato antimodernista, o qual “exige a generosidade,\no amor do mundo, a vontade de abraçá-lo” (COMPAGNON, 2014a, p.\n419), e do hermeneuta antimoderno, que defende a ideia de que\ncompreender a nós mesmos é compreender-nos diante do texto,\nbuscando não a imposição de uma interpretação definitiva do eu,\n“mas para expor ao texto e dele receber um si mais vasto, que será\na proposição de existência respondendo da maneira mais apropriada\nà proposição de mundo” (RICOEUR, 1986, p. 117). \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; 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: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EConsiderações\nfinais\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\tA\nhermenêutica narratológica de Ricoeur tem a função de romper com\na linearidade do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Elogos\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\nepistêmico moderno. Esse logos, por sua vez, é inerente à\nnarrativa, isto é, não pode e\/ou deve ser desvinculada totalmente\nda intriga, uma vez que a dissonância pela dissonância, a distensão\nperpétua de retorno fechado a si faria ao texto se perder no jogo da\nlinguagem, impossibilitando, assim, a função ética da literatura. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\tComo\nvimos previamente, Ricoeur opôs-se parcialmente aos estruturalistas\ne formalistas pela reincidência teleológica na forma como medida de\ntodas as coisas. Pelo mesmo motivo, Miguel de Unamuno escreveu\nnegativamente acerca dos modernistas e vanguardistas, propondo, como\ncontrapeso a estes, um tipo de romance que, em lugar de aceitar a\nmorte do romance enquanto gênero capaz de narrar alguma coisa,\nnarrasse a crise do ente moderno.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\tO\nhomem narrado por Don Miguel em sua \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\né o homem moderno, circunscrito inevitavelmente a uma circunstância\nmoderna que o arraiga à Razão secular moderna. Esta Razão, na\nconcepção do espanhol, tem como consequência a morte, tanto\nespiritual como física (UNAMUNO, 2005a). Por esse motivo que Don\nAugusto, personagem principal de \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ENiebla\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E,\né assassinado pelo seu Criador, o próprio Unamuno. Não obstante, a\nCriatura de ficção se revolta contra seu Criador de carne e osso,\ngerando uma briga em que Augusto revela a chave da metafísica\nantirracional unamuniana: todos os seres humanos pertencemos\nsimbioticamente ao mundo dos sonhos e da realidade; nenhuma vida real\né tão vazia como para não estar ancorada, em maior ou menor\nmedida, na vida de ficção. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EDito\nde outra forma, “la vida es esto, la niebla. \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ELa\nvida es una nebulosa” (UNAMUNO, 2001, p. 32).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\tEssa\nnebulosa, esse entre lugar sem lugar, essa dialética sem síntese é\nprópria ao antimoderno, que aceita a contradição como método,\nassim como a ambiguidade pela qual chegam a “uma terceira forma\ninclassificável”, fazendo despertar, a partir dela, uma\n“incoerência irredutível que faz sua força” (COMPAGNON, 2014a,\np. 461). \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ETalvez, a \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enivola\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E,\ncom seus monólogos excessivamente catárticos, sua estrutura\nestética fragmentada, seus personagens insatisfeitos com sua\ncondição de personagens de ficção, seu autor angustiado com sua\ncondição de personagem da realidade e seu leitor demasiado\ndesancorado pelas aberturas de sentido a ele impostas no texto, não\npasse de um tipo de romance cuja proposta ética antimoderna e\nantimodernista nega os paradigmas próprios à modernidade, mas sem\nrechaçar radicalmente, com isso, a circunstância moderna que o ente\nprecisa atravessar para encontrar-se com o Ser. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EReferências\nbibliográficas\u003C\/b\u003E\u003C\/span\u003E\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 class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EBARROS,\nLeonardo Canuto de. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EPaul\nRicoeur\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E:\npossibilidades e impasses da narrativa. 2021. Tese (Doutorado em\nFilosofia) - Faculdade de Filosofia, Letras e Ciências Humanas,\nUniversidade de São Paulo, São Paulo, 229 f. 2021. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\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 lang=\"pt-BR\"\u003ECAMPOS,\nAlexandre Silveira. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EMito\ne metalinguagem em Niebla, de Miguel de Unamuno\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.\nTese (Doutorado em Literatura) - Universidade Estadual Paulista,\nFaculdade de Ciências e Letras de Araraquara, 161 f. 2012. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\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 lang=\"pt-BR\"\u003ECOMPAGNON,\nAntoine. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EOs\nAntimodernos\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E:\nde Joseph de Maistre a Roland Barthes. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003ETrad.\nLaura T. Brandini. Belo Horizonte:N Editora UFMG, 2014a.\u003C\/span\u003E\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 class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ECOMPAGNON,\nAntoine. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EOs\ncinco paradoxos da modernidade\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.\nTrad: Cleonice P. Mourão, Consuelo F. Santiago e Eunice D. Galéry.\n2ª ed. Belo Horizonte: Editora UFGM, 2014b.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\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 lang=\"pt-BR\"\u003ECORREIA,\nCristiane Agnes Stolet. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EO\nuniverso autobiográfico do bufão trágico Don Miguel de Unamuno\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.\nTese (Doutorado em Ciência da Literatura) - Faculdade de Letras da\nUniversidade Federal do Rio de Janeiro, Rio de Janeiro, 174 f. 2013. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\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 lang=\"pt-BR\"\u003EGENTIL,\nHélio Salles. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EPara\numa poética da modernidade\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E:\numa aproximação à arte do romance em \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003ETemps\net récit \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003Ede\nPaul Ricoeur. São Paulo: Loyola, 2004.\u003C\/span\u003E\u003C\/span\u003E\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 class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EGULLÓN,\nRicardo. Autobiografías de Unamuno. \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EMadrid:\nEditorial Gredos, 1964. \u003C\/span\u003E\u003C\/span\u003E\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 class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EOLIVEIRA,\nVanessa Aparecida. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003ENiebla\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E:\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003Edo\nhumor à carnavalização literária\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.\nDissertação (Mestrado em Estudos de Literatura) – Faculdade de\nLetras da Universidade Federal de São Carlos, São Paulo, 98 f.\n2016.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EREAL\nACADEMIA ESPAÑOLA. \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EDiccionario\nde la Lengua Española\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E. 22ª\ned. Madrid: Espasa-Calpe, 2001.\u003C\/span\u003E\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 class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ERICOEUR,\nPaul. Filosofia e linguagem. In: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EO\nconflito das interpretações\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E:\nensaios de hermenêutica. Tradução de M. F. Sá Correia. Lisboa:\nRés, 1978.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\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 lang=\"pt-BR\"\u003ERICOEUR,\nPaul. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003ETempo\ne narrativa\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\n(tomo 1). Trad. Constança Marcondes Cesar. Campinas: Papirus, 1994. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\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 lang=\"pt-BR\"\u003ERICOEUR,\nPaul. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003ETempo\ne Narrativa\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.\n(Tomo 2). Trad. Márcia Valéria Martinez de Aguiar. São Paulo:\nEditora WWF Martins Fontes, 2010.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\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 lang=\"pt-BR\"\u003ERICOEUR,\nPaul. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EDo\ntexto à ação\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E:\nensaios de hermenêutica II. Porto: Rés, 1986.\u003C\/span\u003E\u003C\/span\u003E\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 class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003EUNAMUNO,\nMiguel de. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003ECómo\nse hace una novela\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E1ª ed. Madrid:\nEdiciones Cátedra, 2009.\u003C\/span\u003E\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 class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EUNAMUNO,\nMiguel de. José Asunción Silva. In: \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EContra\nesto y aquello\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E. 3ª ed.\nBuenos Aires: Espasa – Calpe Argentina, 1950.\u003C\/span\u003E\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 class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EUNAMUNO,\nMiguel de. \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EDel sentimiento\ntrágico de la vida en los hombres y en los pueblos\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.\nMadrid: Alianza, 2005a.\u003C\/span\u003E\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 class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EUNAMUNO,\nMiguel de. \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003ENiebla\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.\nBarcelona: Bibliotex, 2001. \u003C\/span\u003E\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 class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EUNAMUNO,\nMiguel de. \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EVida de Don\nQuijote y Sancho\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E. Madrid:\nAlianza Editorial, 2005b.\u003C\/span\u003E\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 class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\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\u003Cdiv id=\"sdfootnote1\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote1anc\" name=\"sdfootnote1sym\"\u003E1\u003C\/a\u003E\u003Cspan lang=\"pt-BR\"\u003E\n\tO equivalente a \u003C\/span\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Enovela\u003C\/i\u003E\u003C\/span\u003E\u003Cspan lang=\"pt-BR\"\u003E\n\tem português é romance. Ou seja, romance [port] = novela [esp].\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-align: center; text-indent: 1.25cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u0026nbsp;\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\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\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: 0.07cm; text-indent: 1.25cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp style=\"text-align: justify;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cbr \/\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/4469074854404358352\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/01\/a-narrativa-antimoderna-e.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/4469074854404358352"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/4469074854404358352"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2023\/01\/a-narrativa-antimoderna-e.html","title":"A narrativa antimoderna e antimodernista de Miguel de  Unamuno: considerações sobre Niebla à neblina da  hermenêutica ricoeuriana"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"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\/AVvXsEgwQMBvRRkhWPjZgjxEMspD4Mmcw8qqm32mB-LPm8cdEMB5sdGJkKKPlYbLn1d4T1x12AF4hDXS5pMuOsOTD2j0AIzIIx4W06vEAJKpqIz9eLTYKN4kwziLTIi0FFgm_ygmVEEiQDPXkD-WCa9F8iqD4WA5HWHZWNcjqKwhB36hY1nX0jqe5GHs2VSv\/s72-c\/1200px-Miguel_de_Unamuno_Meurisse_1925.jpg","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-6654522898381880123"},"published":{"$t":"2022-03-24T02:23:00.006-03:00"},"updated":{"$t":"2022-03-24T02:23:44.753-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Juventude Quilombola, Reconhecimento e o Plano Estadual de Educação: do Real ao Ideal"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003Cspan style=\"background-color: white; color: #333333; font-family: arial; font-size: 13px;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-family: arial; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-family: arial; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-family: arial; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\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\/AVvXsEguk17jqKfJc6SlfJ-5ioD6YiqxpMHrm-_BlLEhfggsOkkKfkbm9HYJzlXZgxSqA2RzjDaiGMMkzrOglelkH2YnHLMOowKII9TnH1gO9x5ALgYkcRDOuECpKmQs_tuW7zIucWA55TKL_-90tKQuPa_EiLFBdmgXNUFTCW5IVwuJyjhr8NSYfkzumMF3\/s800\/Design%20sem%20nome%20(5).png\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"160\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEguk17jqKfJc6SlfJ-5ioD6YiqxpMHrm-_BlLEhfggsOkkKfkbm9HYJzlXZgxSqA2RzjDaiGMMkzrOglelkH2YnHLMOowKII9TnH1gO9x5ALgYkcRDOuECpKmQs_tuW7zIucWA55TKL_-90tKQuPa_EiLFBdmgXNUFTCW5IVwuJyjhr8NSYfkzumMF3\/w400-h160\/Design%20sem%20nome%20(5).png\" width=\"400\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EMapa da Capitania de Pernambuco com representação do Quilombo dos Palmares, confeccionado pelo pintor e gravurista holandês Frans Post em 1647 (Fonte: Wikipedia)\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/16fkrkj8Anw7oKJSYmTsdxOdf2M2OJ26A\/view\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: left;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003EJosé Bezerra da Silva\u003C\/span\u003E\u003C\/b\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003EÉ mestre\nem educação pela Universidade Federal de Alagoas - (UFAL), pesquisa educação\nescolar quilombola, cursa doutorado (CEDU\/PPGE\/UFAL), preside o Instituto Vozes\nQuilombolas – (IVQ) e é membro do grupo de pesquisa Teoria Crítica, Emancipação\ne Reconhecimento (TeCER), liderado pelo professor Dr. Anderson de Alencar\nMenezes. E-mail: filosofojb@hotmail.com\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: right;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 10.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: left;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003EAnderson de Alencar\nMenezes\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003EÉ doutor\nem ciências da educação pela Universidade do Porto, Portugal e professor da\nUniversidade Federal de Alagoas-(UFAL), campus A.C. Simões, Maceió, líder do\ngrupo de pesquisa Teoria Crítica Emancipação e Reconhecimento – (TECER). E-mail:\nanderufal@gmail.com\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"right\" class=\"MsoNormal\" style=\"text-align: right;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003EResumo\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E: Este artigo dialoga com o Plano Estadual de\nEducação do Estado de Alagoas (PEE-AL), com vigência para o decênio 2016 a 2026\ne destaca a sua imensa importância para a consecução do reconhecimento da\njuventude quilombola alagoana, pois traz diversas metas e estratégias, que se\nforem devidamente aplicadas pelo Estado, certamente causarão grande impacto de\nmelhoria social, educacional e moral dos quilombolas, cuja maioria, segundo\ndados fornecidos pelo próprio ente estatal está rente à linha de pobreza e\nmuitos logo abaixo. No mais, o Estado de Alagoas não dispõe de projeto de\ninclusão social para essa população e por falta de assistência desse povo\nhistoricamente relegado ao último patamar social, com apoio do Movimento das\nComunidades Populares (MCP), foi criado em 2016, o Instituto Vozes Quilombolas\n(IVQ), que vem desenvolvendo muitas atividades junto aos jovens, palestras para\nprofessores\/as, oferta de cursos preparatórios para o Exame Nacional do Ensino\nMédio (ENEM), coordenação de vários encontros de quilombolas, assessoramento à\ncomunidade Mameluco, município de Taquarana na realização do “Malucando - saber\né no quilombo,” a criação do Coletivo Jovem Quilombola (CJQ) enquanto espaço de\nestudos e debates dos jovens afro-quilombolas, a produção de livro sobre\nEducação Escolar Quilombola e assessoramento às mulheres no intuito de\nrestabelecer a coordenação estadual. \u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003EPalavras-chave:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E Alagoas. Quilombolas.\nMamelucando. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003EInstituto Vozes Quilombolas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003EAbstract:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003E This article\ndialogues with the State Education Plan of the State of Alagoas (PEE-AL), valid\nfor the decade 2016 to 2026 and highlights its immense importance for achieving\nthe recognition of the quilombola youth of Alagoas, as it brings several goals\nand strategies, which, if properly applied by the State, will certainly have a\ngreat impact on the social, educational and moral improvement of the\nquilombolas, most of whom, according to data provided by the state entity\nitself, are close to the poverty line and many are just below. In addition, the\nState of Alagoas does not have a social inclusion project for this population\nand due to the lack of assistance from this people historically relegated to\nthe last social level, with the support of the Popular Communities Movement\n(MCP), the Vozes Institute was created in 2016. Quilombolas (IVQ), which has\nbeen developing many activities with young people, lectures for teachers,\noffering preparatory courses for the National High School Exam (ENEM),\ncoordination of several quilombola meetings, advising the Mameluco community,\nmunicipality of Taquarana in the realization of “Malucando - saber é no\nquilombo,” the creation of the Coletivo Jovem Quilombola (CJQ) as a space for\nstudies and debates for young Afro-quilombolas, the production of a book on\nQuilombola School Education and advising women in order to restore the state\ncoordination.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003EKeywords:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003E State of\nAlagoas. Quilombolas. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003EMamelukando.\nQuilombola Voices Institute.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E1. INTRODUÇÃO\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO território onde hoje\u0026nbsp; está situado o estado de Alagoas compreende o\n“Sul da Capitania de Pernambuco “que aos poucos foi se delineando depois da\nguerra de extermínio dos índios caetés, a partir de 1556, a expulsão dos\nholandeses em 1654 \u0026nbsp;e a destruição do\nQuilombo dos Palmares, em 1695 (CARVALHO, 2016, p. 11; MARTINS, 2017, p. 34), e\n“em 1706 dava-se o reconhecimento oficial da elevação dessa parte do território\nda Capitania à categoria de Comarca das Alagoas” (CARVALHO, 2016, p. 110 e 111;\nALMEIDA, 2014, p. 81), com a nomeação de ouvidor-geral somente em 1711.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ENão se sabe ao certo a data da chegada de\nafricanos à Nova Lusitânia, que passou depois a se chamar Pernambuco. É\ninegável que a comitiva do donatário Duarte Coelho Pereira contivesse escravos\n(CARVALHO, 2016, p. 15), pois durante a sua administração de \u003Cst1:metricconverter productid=\"1535 a\" w:st=\"on\"\u003E1535 a\u003C\/st1:metricconverter\u003E 1554 teve início o\nplantio da cana de açúcar e a construção de engenhos em terras de sua\ndonataria. “Tendo Alagoas pertencido à Capitania de Pernambuco é natural\nsupor-se que o aparecimento do negro aqui, date do começo da colonização (...).\nO tráfico de negro em Pernambuco começou com o seu primeiro donatário, Duarte Coelho”\n(BRANDÃO, 1988, p. 19; ARAÚJO, 2015, p. 77). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EAlagoas se emancipou politicamente de\nPernambuco em 16 de setembro de 1817, por ato de sua Majestade D. João VI, que\nno mesmo ato nomeou o primeiro governador na pessoa de Sebastião Francisco de\nMelo e Póvoas. \u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003EConvindo muito ao bom regimen d’este\nreino do Brasil, e à prosperidade a que me proponho elevá-lo, que a província\ndas Alagoas seja desmembrada da capitania de Pernambuco, tenha um governo\npróprio, que desveladamente se entregue na aplicação dos\u0026nbsp; meios mais convenientes para dela se\nconseguirem as vantagens que seu território e situação podem oferecer, em\nbenefício geral do Estado, e em particular de seus habitantes, e a minha real\nfazenda: sou servido isentá-la absolutamente da sujeição, em que agora esteve,\ndo governo da Capitania de Pernambuco, erigindo-a em governo independente que a\nreja na forma praticada nas mais capitanias independentes, com a faculdade de\nconceder sesmarias, segundo as minhas ordens, dando conta de tudo diretamente\npelas secretarias competentes; e atendendo à boas qualidades e mais partes, que\nconcorrem na pessoa de Sebastião Francisco de Melo e Póvoas: hei por bem\nnomeá-lo governador dela, para servir por tempo de 13 anos. (TENÓRIO, 2016,\np.125). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EDe acordo com Queiroz (2016, p. 17) “por\nocasião da Emancipação, contava Alagoas com 200 engenhos de açúcar (...) e uma\npopulação estimada em cem mil habitantes” distribuídos mais ou menos assim: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003EEm 1819, conforme consta do livro de\n“Abolição do Ceará” (...) governando Póvoas esta Capitania, fizeram um\nrecenseamento – talvez o primeiro em Alagoas – decerto muito deficiente (...)\ndevido à ignorância do povo com seu elevadíssimo índice de analfabetismo. (...)\nNa então capitania residia 42.879 pessoas livres e 69.094 escravos. Mais de 61,7%\nde cativos. Em 1839, quando a capital foi transferida de Alagoas para (...) a\nvila de Maceió (...) quantos escravos serviam neste município não somente nos\nengenhos e propriedades agrícolas como nos sítios, nas chácaras, no comércio,\nnas casas residenciais? Não se sabe. (...) Oito anos depois, quando o Dr.\nAntônio Manoel de Campos Melo abriu a 2ª sessão ordinária da 6ª legislatura,\nconsta de sua Fala à Assembleia, datada de 15 de março de 1847, que a população\nda Província era de 207.294 almas, inclusive 12.451 pretos livres e 26.675\npardos e negros cativos, segundo mapa organizado pelo chefe de Polícia. Contou\no Dr. Tomás do Bomfim Espíndola, em 1850, 41.418 escravos numa população livre\nde 205.296 pessoas. (LIMA JÚNIOR, 1974, p. 79).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;A emancipação política de Alagoas manteve a\nescravidão com todos os seus corolários: trabalho diário no cultivo da cana de\naçúcar, na casa-grande, nos serviços domésticos, na venda de bolos, doces nas\nruas da capital, engraxate, servente, além de outros serviços pesados e a\nproibição de frequentar a escola. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 10.0pt;\"\u003EEsse quadro permaneceu\ninalterado por ocasião da estadia de D. João VI no nosso país, a partir de\n1808. A proibição ganhou foro de constitucionalidade com a outorga da\nConstituição de 1824, que reservou a educação formal aos filhos dos cidadãos\n(art.179, XXXII), com pleno direito de participar dos destinos da nação\nmediante comprovação de elevada renda. Desse modo, o escravo, o ingênuo e o\nliberto, por lhes faltar renda suficiente, estavam fora do uso e gozo da\ncidadania, da educação escolar e de outras benesses estatais.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E (SILVA, 2015, p. 40). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA situação do negro em Alagoas é motivo de estupefação\npor parte de Lima Júnior (1974, p. 9), que como se “lançasse um grito de\nrevolta pelos ares” se interroga: “Que fizeram os governos imperial, provincial\ne municipal por esses pobres pretos e pardos? Nada, infelizmente. Não abriram\nescolas e nem oficinas onde eles aprendessem a ler e a trabalhar”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ENovamente Lima Júnior (1974, p. 10) informa que\nsomente em 1887, Francisco Domingues da Silva, diretor do Colégio Bom Jesus, em\nMaceió, cuidou da educação dos filhos dos cativos. Portanto, a Capitania e a Província\nnão dispuseram e depois o Estado de Alagoas não dispõe de nenhum projeto\ndirecionado à escolarização da população afro-brasileira quer livre ou escrava,\nexceto a partir de 1990, quando a educação nacional passa a ser financiada pelo\nBanco Mundial (SILVA, 2015, p. 42). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EPormenorizada a emancipação política de\nAlagoas, há de considerar agora que a população afrodescendente alagoana sempre\nlutou por reconhecimento, consubstanciado em processos de inclusão social, que\nresvala para a produção e reprodução da vida dignamente. No conjunto dessa\npopulação tem adquirido visibilidade, a partir da Constituição Federal de 1988,\na população quilombola, constituída atualmente de 70 comunidades certificadas\npela Fundação Cultural Palmares (FCP). Quanto ao quantitativo de seus\nhabitantes não há dados conclusivos. Consta do \u003Ci\u003Esite\u003C\/i\u003E do Instituto de Terras e Reforma Agrária de Alagoas (ITERAL),\na existência de 6.889 famílias quilombolas em todo Estado, sem indicar o ano da\npesquisa. Já no “Estudo sobre as Comunidades Quilombolas de Alagoas”,\u0026nbsp; realizado pela Secretaria de Estado do\nPlanejamento, Gestão e Patrimônio (SEPLAG, 2015, p. 15), informa que o ITERAL\nidentificou 6.222 famílias, em 2011 e a Fundação Cultural Palmares (FCP)\nidentificou 6.465 em 2014 e foram cadastradas no CadÚnico 4.543 famílias em\n2015. Como se vê, os dados informados pelos órgãos estatais sobre a população\nquilombola do Estado não expressam a dinâmica de crescimento e longevidade\ndessa população.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EQuanto ao número de estudantes quilombolas é\nmais uma incógnita. A matrícula na educação básica não diferencia quilombola de\nnão quilombola, fato que tem dificultado a implantação da Educação Escolar\nQuilombola no Estado. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ECorrendo na contramão dos órgãos estatais, o\nInstituto Vozes Quilombolas (IVQ), criado em novembro de 2016, munido de tese\nampliada aplicável às comunidades quilombolas, ou seja, é quilombola quem\nreside em território quilombola, bem como pessoa que deixou a comunidade para\nresidir noutro lugar, mas conserva vínculos familiares e indenitários, e dado o\nfato de manter continuamente contatos com suas origens através de visitas,\nencontros e reuniões, é da opinião existir, em janeiro de 2020, \u0026nbsp;20.922 famílias quilombolas em todo Estado,\nnum total aproximado de 104.610 pessoas, das quais 63.822 são adolescentes e\njovens. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EPelo fato dos afro-brasileiros terem\nhistoricamente permanecido e ainda permanecerem, \u003Ci\u003Egrosso modo\u003C\/i\u003E, compondo baixos níveis da escala social, os indicativos do Instituto\nBrasileiro de Geografia e Estatística (IBGE, 2018, p. 1), apontam para o\nseguinte: pessoas vivendo abaixo da linha de pobreza no Brasil: brancos: 15,4%;\npreta ou parta: 32,9%; analfabetismo: brancos: 3,9%; preta ou parta: 9,1% e se\nhabitarem a zona rural o número de analfabetos de pretos e pardos sobe para\n20,7%.\u003Cspan style=\"color: red;\"\u003E \u003C\/span\u003EEsta situação está agravada em\nterras alagoanas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA Província de Alagoas somente implantou o\nensino escolar para negros escravos ou livres com a criação, em 1884, do Liceu\ndas Artes e Ofícios e a criação, em 1887, da Escola Central, ambos criados pelo\nmovimento abolicionista. (VERÇOSA; CORREIA, 2011, p. 69). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA teorização sobre o reconhecimento\ndesenvolvida neste artigo teve início com o filósofo alemão Georg Wilhelm\nFriedrich Hegel (1770-1831), e é atualmente trabalhada pela Escola de\nFrankfurt, na pessoa do filósofo Axel Honneth (1949 -). Há diversos grupos de\nestudos e de pesquisa sobre esta temática nas universidades brasileiras. Na\nUniversidade Federal de Alagoas (UFAL), campus Maceió, há o grupo de pesquisa\nTeoria Crítica, Emancipação e Reconhecimento (TECER), liderado pelo professor\nAnderson de Alencar Menezes, que ao comentar Honneth (2019, p. 4), preleciona:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 10.0pt;\"\u003EO indivíduo desenvolve,\nem cada forma de reconhecimento, um tipo da relação prática positiva consigo\nmesmo que se perfaz pela autoconfiança nas relações amorosas e de amizade, no auto\nrespeito nas relações jurídicas e na autoestima na comunidade social de valores\n(\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003EIDEM,\nIBIDEM).\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 10.0pt;\"\u003E \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 10.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA composição juvenil da sociedade alagoana é\nbastante diversificada. Se por um lado, há jovens indígenas, da periferia, ribeirinhos,\npescadores, há de considerar a existência de jovens quilombolas, que enfrentam\nnão somente discriminações de lugar, de cor, mas ainda vivenciam grande defasagem\nno tocante à escolarização, exigência básica para a aquisição de reconhecimento.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;Tanto\nexistem juventudes com perfis próprios, como cada agrupamento juvenil é\nportador de características específicas, mas comunicáveis com os demais. Santos\ne Sales (2020, p.7) pontuam “a multiplicidade de características que a\njuventude congrega, existem semelhanças, diferenças, proximidades, distâncias,\nsensos e dissensos que existem e coexistem entre si”. \u0026nbsp;Essa dinamicidade se faz presente nos jovens\nquilombolas alagoanos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EPortanto, a juventude quilombola de Alagoas tem\ndispensado grandes esforços em busca de reconhecimento e isto fica claro nos\nencontros, estudos e debates em que se fez presente o IVQ. No entanto, tem\nencontrado empecilhos pelo caminho, apesar de ser favorecida pelo Plano\nEstadual de Educação (PEE-AL), aprovado pela Lei estadual nº 7.795, de 22 de\njaneiro de 2016, em cumprimento ao estatuído no artigo 8º da Lei federal nº\n13.005, de 25 de junho de 2014, lei instituidora do Plano Nacional de Educação\n(PNE). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EEste artigo fará aligeirado diagnóstico dos\njovens quilombolas que têm interagido com as ações do IVQ, especialmente o\nColetivo Jovem Quilombola (CJQ) e destacará a grande contribuição do PEE-AL\npara a obtenção do reconhecimento. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E2. \u0026nbsp;PERFIL DA POPULAÇÃO QUILOMBOLA ALAGOANA\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO conceito de quilombola se expressa de duas\nmaneiras básicas, no sentido \u003Ci\u003Eestrito\nsensu \u003C\/i\u003Ee\u003Ci\u003E \u003C\/i\u003Eno sentido\u003Ci\u003E latu sensu\u003C\/i\u003E. O primeiro se fixa nas\npessoas de cor negra descendente de ancestrais negros e vinculados de algum\nmodo aos tempos da escravidão. Por este viés, uma comunidade pode ter muitos\nhabitantes, mas apenas um grupo familiar recebe o qualificativo de quilombola,\nos demais apenas residem em território quilombola. O segundo considera\nquilombola todos os indivíduos habitantes de um território, onde há um tronco\nancestral afro, práticas culturais de tonalidade africana e a comunidade em\nassembleia, auto se atribuiu o qualificativo de quilombola. Assim, todos são\nquilombolas, inclusive os membros da comunidade que foram habitar noutra\ncomunidade ou região sem abandonar os vínculos familiares e afetivos com a\ncomunidade de origem. Há casos em que a comunidade decide em assembleia de\nmaneira diversa quem é ou não quilombola e a decisão é válida exclusivamente\npara aquela comunidade. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;Talvez\nse possa falar em quilombola por adoção como era costume dos habitantes do\nQuilombo dos Palmares. A comunidade recepciona um “estrangeiro” e lhe concede\nfamília, bens e direitos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EHá no Estado de Alagoa 70 comunidades\nquilombolas, 6 em zona urbana e as demais espalhadas pela zona rural de quase\ntodo estado, sendo que no sertão se dá a maior concentração. Muitas delas\nformadas por pessoas fugidas das lutas de destruição do Quilombo dos Palmares,\nem 1695. Outras aparecem em alguns relatos do século XIX e há comunidade com\naproximadamente cem anos de existência, cuja área territorial foi doada pelo\nproprietário da fazenda ao um empregado de sua confiança. \u0026nbsp;Cada comunidade, então, tem sua história de\nnascimento, crescimento e auto atribuição conforme normatizado pelo \u0026nbsp;Decreto 4887\/2003. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ETodas apresentam altos índices de africanidade,\nvisualizados na predominância negra, nas práticas culturais, na recepção\nsolidária aos visitantes, na paz interna, no uso coletivo do solo, a exemplo de\nTabacaria, em Palmeira dos Índios e na prática da religião de matriz africana,\nclaramente vivida nas comunidades Mameluco e Poços do Lunga, em Taquarana, em\nconvivência cordial com o catolicismo popular. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA maneira de viver dos quilombolas alagoanos é\nbastante diversificada, mas é comum a agricultura familiar de subsistência, a\npesca artesanal, o emprego na usina durante o plantio, a pulverização com\nagrotóxico e a colheita da cana de açúcar e outros serviços internos na própria\nusina durante a moagem, o trabalho informal com vendas de produtos da natura,\nboticário, \u0026nbsp;doces, bolos, roupas e\nmiudezas, criação de animais, produção de leite, peças artesanais, como em\nSerra das Viúvas, em Água Branca,\u0026nbsp; de\nargila em Muquém, município de União dos Palmares e crochê em Moreira de Baixo,\ntambém no município de Água Branca, além de outras atividades com madeira,\npalha e cipó.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u0026nbsp;Há como que uma combinação tácita entre\nindivíduos de uma mesma família para poder sobreviver, visto entrar como\ndinheiro o recebido do Bolsa Família e de alguma aposentadoria, combinada com\ntrabalhos na lavoura, criação de galinhas, porcos, cabras, além de bicos\ndurante as farinhadas e outros trabalhos momentâneos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO governo de Alagoas por meio da Secretaria de\nEstado do Planejamento, Gestão e Patrimônio (SEPLAG) produziu valioso estudo em\n2015, denominado “Estudo sobre as Comunidades Quilombolas de Alagoas”, em que\nfaz um apanhado da situação quilombola do país, das políticas públicas de\ninclusão social quilombola e conclui diagnosticando o perfil dos quilombolas\nalagoanos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EAs informações consistentes foram obtidas no\nCadastro Único do governo federal (CadÚnico). Nele constam apenas 4.543\nfamílias cadastradas em 2015, e correspondem a 16.089 quilombolas, dos quais\n75% possuem renda familiar per capita de R$ 77,00 (SEPLAG, 2015, p. 15). Apesar\ndesses números não representar nem de perto o quantitativo de famílias e de\nindivíduos quilombolas do Estado de Alagoas, conforme explicitado acima, trata-se\nde dados oficiais, que são aqui utilizados apenas para demonstrar o casuísmo\ncomo os quilombolas alagoanos têm sido tratados pelo ente estatal. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EDos cadastrados no CadÚnico, o percentual de\n86% recebe o Bolsa Família, 75% estão dentro da linha extrema de pobreza, 13,1%\nmoram em casa de taipa, 26% não dispõem de banheiro e ainda há comunidade que\nsobrevivem à luz de candeeiro (IDEM, p. 18). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ENo campo da educação a situação não é diferente.\n34% dos cadastrados no CadÚnico são analfabetos e desses 20% nunca frequentaram\na escola e ainda consta do referido estudo a existência somente de 43 escolas\nsituadas em territórios quilombolas. \u0026nbsp;Estas informações foram obtidas no censo\nescolar de 2014 (IDEM, p. 21). No mais, o número de matriculados por séries\nfica por conta das secretarias estaduais de educação, que infelizmente não\ndiferenciam quilombola de não quilombola. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EEstá normatizada a obrigatoriedade do Estado\nalagoano de diagnosticar a população quilombola, tanto no PEE-AL, como no \u0026nbsp;decreto nº 48.405, de 11 de maio de 2016, que\ninstituiu o comitê técnico de políticas Intersetoriais para o desenvolvimento\ndos povos tradicionais no âmbito do Estado de Alagoas (ALAGOAS, 2016), e consta\ndo artigo 2º inciso I do citado decreto,\u0026nbsp;\n\u003Ci\u003Ein verbis:\u003C\/i\u003E \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EArt.2º: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EI \u003Ci\u003E–\nproduzir diagnóstico acerca da atual realidade social, econômica e cultural dos\npovos tradicionais do âmbito no Estado de Alagoas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA juventude quilombola em idade escolar, na\nmaioria dos casos, cursa até o 5º ano do ensino fundamental na escola situada\nna própria comunidade, e em seguida vai estudar noutra escola de comunidade\ndiversa ou adversa, onde concluirá o ensino fundamental. O ensino médio é\ncursado na cidade sede do município ou numa escola nucleadora. Esta\nmovimentação enfada e intensifica o desleixo com os estudos, além dos\ntranstornos das estradas esburacadas durante os períodos de chuvas. Poucos são\nos heróis ou heroínas que se dispõem a cursar o ensino superior, devido ao\nrosário de dificuldades, mas há grande interesse de continuar os estudos, como\nfoi constatado por diversas vezes durante os cursos preparatórios pró-ENEM\nofertado pelo IVQ. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EPor isso o Instituto Vozes Quilombolas (IVQ),\nem articulação com o Movimento das Comunidades Populares (MCP), correu à frente\ndo Estado de Alagoas na prestação de serviços educacionais para a juventude\nquilombola alagoana e iniciou suas atividades na comunidade quilombola Paus\nPretos, município de Monteirópolis, onde ofertou um curso preparatório para o\nENEM, em 2016, com a participação efetiva de 26 jovens, que foram os organizadores\ne realizadores do Primeiro Encontro de Jovens Quilombolas do Estado de Alagoas,\nocorrido nos dias 11 a 13 de novembro do mesmo ano, com o tema: “ o futuro dos\njovens quilombolas é no quilombo”, sob a orientação e assessoramento do IVQ. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 13.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA recepção dos participantes foi inesquecível.\nE além de pessoas de outras comunidades se fizeram presentes professores da\nUniversidade Federal de Alagoas (UFAL) e da Universidade Estadual de Alagoas\n(UNEAL). Como resultado deste encontro surgiu o encontro “Mamelucando - saber é\nno Quilombo!” realizado todos os anos, sempre nos dias 11 a 13 de maio, \u0026nbsp;na comunidade quilombola Mameluco, município\nde Taquarana e neste ano seria a quarta edição, bem como a criação do Coletivo\nJovem Quilombola (CJQ), agrupamento de jovens das mais diversas comunidades,\nque discutem, planejam e se \u0026nbsp;articulam\ncom vistas a alcançar reconhecimento. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO segundo encontro de jovens quilombolas\nocorreu na Universidade Federal de Alagoas (UFAL), campus do sertão, em Delmiro\nGouveia, nos dias 16 e 17 de dezembro de 2017. Como resultado imediato deste\nencontro foi criado no referido campus um grupo de estudos sobre educação\nescolar quilombola e indígena. E o terceiro encontro ocorreu na comunidade\nquilombola Alto da Madeira, município de Jacaré dos Homens. Contou com a \u0026nbsp;participação de mais de 100 pessoas, das quais\n79 eram jovens.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;Tanto em\nAlto da Madeira e na Vila Santo Antônio, município de Palestina, o IVQ ofertou\ncurso de preparação para o ENEM, servindo-se de professores e professoras\nvoluntárias de cidades circunvizinhas de Maceió. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO IVQ ofertou palestras para diversos professores\ne professoras da rede estadual de ensino sobre a temática Educação Escolar\nQuilombola, e em convênio com a Faculdade São Tomás de Aquino (FACESTA), em\nPalmeira dos Índios, organizou a I Semana Regional de Filosofia Africana, que\ncontou com destacados professores: \u0026nbsp;Henrique\nCunha Junior, da Universidade Federal do Ceará (UFC) e Eduardo David de\nOliveira, da Universidade Federal da Bahia (UFBA) e ainda articulou junto à\ncitada IES o curso de especialização em Educação Escolar Quilombola, que ainda\nnão aconteceu por falta de recursos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO Instituto Vozes Quilombolas (IVQ) tem\nassessorado diversas comunidades quilombolas do Estado, bem como sugerido a\nreestruturação da coordenação estadual a fim de terem uma adequada\nrepresentatividade junto aos gestores municipais e ao governo estadual. Esse\npropósito visa apenas aprimorar a qualidade do diálogo entre representação\nquilombola e os entes governamentais, sem, porém, distanciar-se do foco que é a\njuventude quilombola, historicamente carecedora de reconhecimento. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E3. RECONHECIMENTO:\nDESAFIOS E POSSIBILIDADES\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO PEE-AL projeta importantes ações no campo\neducacional, cujos desdobramentos práticos ensejam a obtenção de reconhecimento\npor parte das pessoas interessadas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EReconhecimento é a condição de satisfação\nsubjetiva que determinado indivíduo ou agrupamento humano experimentará após\ndeixar para trás o estado de desprezo, de exclusão social e de não fruição de\ndireitos. Portanto, o reconhecimento funciona como um \u003Ci\u003Estatus\u003C\/i\u003E no qual os interessados e no nosso caso, os jovens\nquilombolas se sobressaem de uma posição social aviltante para uma nova posição\nsocial, consubstanciada na melhoria das condições de vida que resvala para o\nâmbito da dignidade humana. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ECertamente o reconhecimento é potencializado\natravés de um conjunto de ações.\u0026nbsp; A\neducação é apenas uma delas, mas é de importância tal, que ofertada\nregularmente com notas de boa qualidade, contribui sobremaneira para a\naquisição dos outros elementos necessários à composição do reconhecimento: moradia,\ntrabalho, saúde, esporte e lazer. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA normatização do PEE-AL apresentado em seguida\nnão constitui uma forma cabal de orientação para obtenção de reconhecimento,\npois se trata de legislação estampada apenas no âmbito formal. A sua\nmaterialidade, isto é, sua efetividade prática exige decisão política, que se\nencaminhada desinteressadamente, reflete de maneira positiva, mas se negada ou\nretardada, inflama a necessidade de luta com vistas à aquisição do direito ao\nreconhecimento.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E“É possível ver na luta por reconhecimento uma\nforça moral que impulsiona desenvolvimentos sociais, políticos e\ninstitucionais” (MENEZES, 2019, p. 4), porém é antecedida pela implementação de\nesforços organizativos dos interessados, pois a dita luta \u0026nbsp;não segue uma ordem natural, mas\norganizacional, condicionada por embates entre os membros do próprio\nagrupamento humano. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EÉ de considerar que a ideia de reconhecimento\nse volta aos agrupamentos humanos vulneráveis, como os quilombolas, cuja\nmaioria vivencia condições precárias, marcadas pelo desprezo social decorrente\nde ingerências históricas de preconceito e racismo. Para tanto, os próprios\njovens quilombolas, interessados e parceiros devem se manter organizados intersubjetivamente.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EOs jovens quilombolas e todos os quilombolas\nque ainda padecem das consequências funestas deixadas pela escravidão, aspiram\nser reconhecidos, e a educação é fundamental para a consecução desse desiderato.\nPor isso é trazida aqui a discussão sobre o PEE-AL, no qual constam metas e\nestratégias condizentes com o projeto emancipatório via reconhecimento.\nContudo, vive-se um continuum de negação de reconhecimento. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 10.0pt;\"\u003EO problema é que às\nminorias são negadas possibilidades de Reconhecimento e de formação de\nidentidade positiva de si mesmos. Essa negação de reconhecimento trás uma\nconsequência muito séria e importante para a reprodução social. Negar\nreconhecimento é marginalizar grande parte daqueles que estão em processo de\nconstrução da identidade desde a infância\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E (MOURA; MENEZES, 2019, p. 5). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO reconhecimento é uma força estabelecedora da\ndignidade humana. Põe fim a marginalidade social e permite que “as minorias\nmanifestem as suas intersubjetividades” (IDEM, IBIDEM). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EDepreende-se pelo visto até aqui, que a\nformação histórica de Alagoas manteve uma dinâmica excludente da população\nafrodescendente. Provavelmente por receio,\u0026nbsp;\nfixado no imaginário das elites dominantes, das lutas quilombolas. Por\nisso não cedem o mínimo de espaço para seus “inimigos históricos” e se agarram\nao poder político com o aval do próprio povo, na sua maioria, negra. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EEm todo caso, a dominação tem mudado não apenas\nde personagem, mas também de forma e maneira de acontecer. Mesmo assim, manejar\no Estado no sentido de projetar uma sociabilidade firmada na lógica do\nreconhecimento dos até então excluídos, tem sido se não de todo impossível ao\nmenos muito difícil. E se algum benefício é direcionado a essa população,\nfaz-se em doses homeopáticas, talvez até para que os problemas e carências\nnunca se extingam. Neste caso e por prudência, devem os jovens quilombolas\ndesencadear lutas por reconhecimento caso queiram, de fato, reordenar suas\nexistências em torno de um projeto social que os torne também agentes\nhistóricos visíveis. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EDaí porque falar em desafios e em\npossibilidades. Desafios que impulsionam os envolvidos a lutar sem trégua por\ndireitos até então negados e possibilidades, porque nem sempre as lutas são\ncoroadas com a vitória, mas no dizer de Zé Duda, quilombola de Mameluco, “lutar\nsempre, vencer talvez, desistir nunca”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E4. O PLANO ESTADUAL DE\nEDUCAÇÃO DO ESTADO DE ALAGOAS (PEE-AL)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO Estado de Alagoas aprovou o seu Plano\nEstadual de Educação (PEE-AL) por meio da lei nº 7.795, de 22 de janeiro de\n2016, com vigência até 2026. Assim cumpriu o estatuído no artigo 8º da Lei nº\n13.005\/2014, que instituíra o Plano Nacional de Educação (PNE), e determinara\naos Estados a elaboração de lei própria. O PEE-AL além de conter diretrizes\npara toda a educação básica do estado - erradicação do analfabetismo,\nuniversalização do atendimento escolar, erradicação de toda forma de\ndiscriminação e valorização dos profissionais da educação; contém um anexo com\n20 metas, enumeradas de 1 a 20 e 361 estratégias também enumeradas, cujo modelo\nserá seguido aqui, \u0026nbsp;percorrendo todas as\netapas da educação básica - ensino infantil, fundamental e médio. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EPor ser intenção neste artigo discorrer sobre o\nreconhecimento da juventude quilombola, foi deixada de lado a creche e a\neducação infantil e passou-se a focalizar o ensino fundamental a partir do 6º\nano, seguido do ensino médio. Mesmo assim, há que destacar a importância da\ncreche e do ensino infantil, porquanto quase inexistentes nas comunidades quilombolas\nalagoanos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EVale salientar que a lei nº 7.795\/2016,\ninstituidora do PEE-AL, não é uma lei programática. Seus dispositivos são de\nvigência instantânea, por isso cabe ao Estado prover imediatamente seu\ncumprimento. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EDidaticamente dividiu-se este ponto em quatro\npartes: \u0026nbsp;4.1) Escola Quilombola; 4.2)\nCurrículo; 4.3) professores\/as e 4.4) Estudantes Quilombolas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraphCxSpFirst\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 18.0pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-list: l0 level2 lfo1; text-align: justify; text-indent: -18.0pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: Arial;\"\u003E4.1\u003Cspan style=\"font-family: \u0026quot;Times New Roman\u0026quot;; font-size: 7pt; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal;\"\u003E \u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E) Escola\nquilombola\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraphCxSpLast\" style=\"line-height: 150%; margin-bottom: 0cm; mso-add-space: auto; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EEscola quilombola é aquela localizada em território\nquilombola e é confirmada no seu\u0026nbsp; Projeto\nPolítico Pedagógico (PPP), e no Regimento Interno. Visa a atender a todos os\nestudantes da educação básica, independentemente do número de matrículas. Sua\nconstrução atenderá as exigências da comunidade, com “padrão arquitetônico e\nmobiliário adequado” (6.2; 6.3; 6.4), que facilite o acesso (10.4) com espaços\naprazíveis e confortáveis. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EDevem estar munidas de espaços esportivos e com\nmaterial de desporto (3.19), a fim de facilitar práticas esportivas e culturais\nde respeito e aceitação do outro como princípio educativo (3.18). O PEE-AL\napresenta como necessária a construção de salas multifuncionais e serviços\nespecializados que sejam direcionados aos quilombolas (4.4). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EAs ditas escolas devem ser dotadas de\ninfraestrutura material, didático-pedagógica e tecnológica em prol do ensino de\nboa qualidade em todos os níveis e modalidades (7.6). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EPara o bom atendimento dos afro-quilombolas,\nurge “desenvolver pesquisas de modelos alternativos de atendimento escolar”\n(7.2), com vistas a motivar os estudantes quilombolas a vivenciar a escola como\num espaço agradável de realização de sonhos e de preparação para o futuro. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO Projeto Político Pedagógico (PPP), e as\ndemais normas da escola devem descrevê-la como quilombola, sendo de grande\nimportância articular a educação escolar com as áreas de saúde, assistência\nsocial, trabalho, emprego, esporte e cultura (7.32). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; tab-stops: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E4.2) Currículo quilombola\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ENo conjunto estrutural da educação, o currículo\né peça fundamental. Quanto ao currículo das escolas quilombolas mantêm a base\nnacional comum e os conteúdos curriculares variáveis, de acordo com a história\nde cada comunidade e as diretrizes nacionais para a educação escolar quilombola\nna educação básica. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO PEE-AL apresenta sugestivas proposições\ncurriculares. Sugere “desenvolver currículos e propostas pedagógicas\nespecíficas para as escolas (...) quilombolas” (7.30) e a \u0026nbsp;\u0026nbsp;inclusão das propostas no Projeto Político e Pedagógico\n(PPP), a história de vida da comunidade e a implantação também \u0026nbsp;da educação em Direitos Humanos (7.51). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EOs currículos das escolas quilombolas devem\nconter ainda os conteúdos indicados pela Lei nº 11.645\/2008, por considerar que\na presença africana em território brasileiro foi decisiva no processo de\nformação de nossa gente. Por isso passou a constar do arcabouço jurídico\nnacional a citada lei, na qual consta grande e importante indicativo de\nconteúdos curriculares que deverão ser aplicados na educação básica. Assim, a\neducação brasileira mantém em níveis igualitários, em termos de ensino e\naprendizagem, as contribuições negras e indígenas para a formação econômica,\nsocial e cultural do país. Por isso e também por vários outros motivos sinalizados\nde relance, tais conteúdos são de interesse dos estudantes quilombolas e dos\nquilombolas em geral, porque entra em cena a história da África e dos\nafricanos, as lutas e a cultura afro-brasileira de maneira que os\nafro-quilombolas se apercebam vinculados a uma história, a uma ancestralidade,\na um povo. E possam identificar suas raízes africanas com suficiente clareza, a\nponto de superarem os condicionantes decorrentes de práticas racistas e\ndiscriminatórias. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO currículo contém posições políticas e\nideológicas. Não é um dispositivo escolar neutro. Por isso sua confecção e\nexercício no ambiente quilombola se presta, pelo menos esta é a ideia, a\nfavorecer a sistemática do reconhecimento. Um currículo entranhado de conteúdos\nracistas e discriminatórios vem somente em prejuízo da comunidade. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E4.3)\nprofessores\/as de estudantes quilombolas\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA funcionalidade escolar conta com diversos\nindivíduos. Cada um executa funções predeterminadas e que são essencialmente\neducativas. Neste universo estão os professores\/as, a quem o PEE-AL garante a\n“promoção de cursos interdisciplinares, na formação inicial e continuada (...)\nque envolvam todas as formas de diversidade” (3.15; 7.7), inclusive a\ndiversidade quilombola. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO PEE-AL determina a realização de diagnósticos\ncom vistas a identificar as demandas a fim de criar programas específicos para\na formação de profissionais da educação (15.6), e ainda assegura via Fundação\nde Amparo à Pesquisa do Estado de Alagoas (FAPEAL), a concessão de bolsas de\nestudo para pós-graduação de professores\/as da educação básica (16.8), e o\nEstado apoia os municípios na criação de Planos de Carreira para os\nprofissionais do magistério da rede básica (17.4). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EOutro valioso ponto é a permanência do\nprofessor\/a numa única unidade escolar (17.5) quilombola, porque facilita o\nconhecimento da comunidade, suas histórias, cultura e formas peculiares de\nprodução e reprodução da vida. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E4.4)\nestudantes quilombolas\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO estudante é o centro em torno do qual\ncirculam professores\/as, demais pessoas comprometidas com a escolarização, o\ncurrículo, a estrutura física escolar, o PNE e o PEE. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EDe fato, um conjunto significativo de pessoas,\numa quantidade enorme de ações, práticas pedagógicas, elaboração de teorias,\nconvite à participação da comunidade, tudo enfim visa educar o estudante. O PEE\nem apreço dispensa muitas de suas metas e estratégias aos estudantes em geral,\nmas boa parte delas deve ser direcionada aos estudantes quilombolas. Portanto,\nconsta do PEE-AL a obrigatoriedade do Estado e dos municípios, onde há escola\nquilombola, de implantar ações corretivas de fluxo do ensino fundamental e\nmédio (2.19; 3.4) e a universalização da alimentação escolar (2.20). A\nestratégia 3.1 focaliza a adesão do Estado ao Programa de Renovação do Ensino\nMédio, que conta com as seguintes características: práticas pedagógicas com\nabordagens interdisciplinares, articulação entre conteúdos obrigatórios e\nconteúdos eletivos, material didático específico e formação continuada de\nprofessores\/as. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA expansão das matrículas (3.6) se combina com o\nacesso e permanência no ambiente escolar (3.7). Estudantes matriculados são\nconsequentemente convidados a concluir o curso, sobretudo o ensino médio, evitando-se,\ndesse modo a persistente evasão e mediante motivação do IVQ, adentrar ao “ensino\nsuperior” (12.11). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EÉ fundamental que a educação escolar vise\nestimular o protagonismo dos jovens quilombolas (6.14), porque é assumindo a\npostura de protagonista que se pensará em lutar por obtenção de reconhecimento.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EComo já foi dito, o Estado não dispõe de dados\natualizados sobre os quilombolas. Sendo assim e a fim de aprimorar o\natendimento, necessário proceder “ o diagnóstico dos jovens e adultos não\nescolarizados e os com ensino fundamental e médio incompletos” (9.2), com a\nfinalidade de ajustar o atendimento à demanda, bem como planejar e monitorar as\nações educativas com a coleta de resultados. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EÉ aspecto fundamental a predisposição dos\njovens quilombolas para cursar o nível superior (12.10; 12.11; 12.17), e em\nseguida ter acesso à pós-graduação \u003Ci\u003Estrictu\nsensu\u003C\/i\u003E – mestrado e doutorado (13.9; 14.1; 14.6). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO quantitativo de quilombolas alagoanos a\ncursar o ensino superior e a pós-graduação é muito baixo. O afunilamento do\nprocesso educativo lhes impõe limites.\u0026nbsp; Aos\npoucos se sentem desestimulados com a escolarização, dado o cansaço das idas e\nvindas, as inconveniências racistas e discriminatórias de colegas no espaço\nescolar, o desejo de ganhar dinheiro para deixar de depender dos pais, a\npossibilidade de arranjar um casamento e sobreviver na comunidade por meio de\nações a que já estão acostumados.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EToda esta realidade de afunilamento tem seu\nepicentro na ausência de projeto do ente estatal direcionado aos ditos jovens,\npois se sentem desprestigiados, desprezados, segundo alguns “fora do mundo”. É\nevidente caber a eles próprios em primeiro lugar se auto motivarem para romper\neste círculo vicioso. Para tanto, é válido o incentivo da comunidade, dos\nfamiliares e das pessoas que com eles lutam por reconhecimento.\u0026nbsp; \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 115%;\"\u003E5.\nNOTAS CONCLUSIVAS\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA juventude quilombola e o PEE-AL se articulam\nem torno do reconhecimento. Enquanto população humana desassistida identifica no\nPEE-AL metas e estratégias que lhes são favoráveis. Vale lembrar, porém, que as\nmetas e as estratégias garantem o direito, mas não a sua efetividade. Esta\nsomente funciona positivamente se houver disposição e vontade política, ou\nentão, o Estado pressionado pelos indivíduos interessados, passe a\nmovimentar-se no sentido de cumprir e fazer cumprir as normas por ele mesmo\ncriadas e aprovadas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EAtualmente quase não há pressões reivindicatórias\npor parte da juventude quilombola alagoana, exceto as tentativas argumentativas\ndo IVQ, embora sem grandes consequências. Muitos fatores têm contribuído para\nsilenciar ao menos momentaneamente os jovens quilombolas.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;1º - a\natuação do Estado é do tipo paternalista e assistencialista. Oferece meios de\nparticipação em eventos onde são oferecidos poucos conhecimentos e os que são\nofertados carregam a ingerência do próprio Estado. O participante entra “mudo e\nsai” calado. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E2º - Não há por parte do Estado de Alagoas\nalgum projeto eficiente de inclusão social para os quilombolas. Algumas ações\nesporádicas não geram consequências, por exemplo, encontros para discutir a\nsaúde quilombola. Consomem-se horas e dias reunidos em discussão, sem, porém\nqualquer ação concreta nas comunidades. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E3º - A coordenação estadual é totalmente\ndestituída de clareza organizativa e sem um caminho visível a seguir, porque\npassou os pés pelas mãos e caiu no marasmo da não funcionalidade, com resultado\nzero no quantum organizativo quilombola e tal qual o Estado, não dispõe de\nqualquer projeto objetivamente válido direcionado aos jovens quilombolas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EPor outro lado, persiste a ideia de que o\nreconhecimento é uma concessão estatal. Os quilombolas, numa atitude de\nesperança, aguardam a eleição de um governante audacioso que lhes conceda os\nmeios de alcançarem reconhecimento. Seguindo este viés acomodativo, os\nquilombolas jovens ou não passam a se colocar do lado de quem retira seus\ndireitos: o Estado. Assim, concordam com a opressão de que são vítimas. Essa\nmanobra adia as ações de reconhecimento, deixando para depois o que, por\nnecessidade, deveria ter sido feito antes. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO Instituto Vozes Quilombolas (IVQ) e o\nMovimento das Comunidades Populares (MCP) estabeleceram um diferencial no\ncenário quilombola alagoano, tanto porque ao conceder curso de preparação para\no ENEM, incentivaram os jovens a enveredarem de cabeça nos estudos, valorando\nsobremaneira a escolarização, a educação escolar quilombola, a organização\ninterna de cada comunidade e a organização representativa estadual. Essas\natividades são ótimas, enquanto incentivo que desperta e encaminha os\nquilombolas para luta por reconhecimento, no entanto, é de pouca valia frente à\nintentona desestruturante emanada do próprio Estado, que entre outras funções\ndepreciativas, mascara a realidade oferecendo paliativos momentâneos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO Plano Estadual de Educação (PEE-AL), na\nesteira do Plano Nacional de Educação (PNE), dispõe de metas e estratégias\nsuficientes e capazes para estabelecer uma sociabilidade quilombola conforme os\nparâmetros da dignidade humana. Este acontecimento depende da ação política de\nalgum governo ou da reação reivindicatória dos próprios quilombolas devidamente\norganizados. Barbalho (2013, p. 37) enfatiza: “consideramos como problema\nteórico poder identificar sob quais sentidos um grupo portador de uma\nidentidade étnica especifica mobiliza seus membros na defesa de interesses\nvariados.” Como os interesses dos jovens quilombolas é a obtenção de\nreconhecimento mediante a implantação \u003Ci\u003Ein\ntotu\u003C\/i\u003E do PEE-AL, vale dizer então que a mobilização para alcançar este desiderato\né um problema teórico, então perpassado de intenções intersubjetivas, mas cujo\nencaminhamento se direciona necessariamente para e pela ação prática. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EVislumbra-se aos quilombolas a efetividade de\numa “educação (...) articulada a forças sociais, providas de teorias e práxis\ntransformadora, dotada, porquanto, de capacidade crítica contextual e\npropositiva (...) desenvolvendo discursos e práticas contestativas” (IDEM, p.\n58). Esse \u003Ci\u003Emodus operandi\u003C\/i\u003E de educação\né assumida pelo Instituto Vozes Quilombolas (IVQ), em parceria com o Movimento\ndas Comunidades Populares (MCP). \u0026nbsp;A\nprevalência dos ditames estatais no âmbito escolar em geral e no quilombola em\nparticular não significa um beco sem saída e a imodificabilidade do \u003Ci\u003Estatus quo\u003C\/i\u003E. Os indivíduos em sociedade\npodem refazer a sua própria história, tomar decisões favoráveis a si mesmos em\ndesacordo com as ideias prevalecentes. Podem, enfim dar um novo rumo as suas\nexistências. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EReferências Bibliográficas:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EALAGOAS.\nSecretaria de Estado do Planejamento, Gestão e Patrimônio (SEPLAG). \u003Cb\u003EEstudo sobre as Comunidades Quilombolas de\nAlagoas\u003C\/b\u003E. Maceió: SEPLAG, 2015. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E_________.\n\u003Cb\u003EDecreto 48.405, de 11 de maio de 2016\u003C\/b\u003E.\u0026nbsp; Diário Oficial do Estado de Alagoas. Maceió:\nImpressa Oficial, 2016. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E_________.\n\u003Cb\u003EPlano Estadual de Educação\u003C\/b\u003E\n(PEE-AL).\u0026nbsp; Secretaria de Estado da\nEducação de Alagoas. Disponível em: \u0026lt;\u003C\/span\u003E\u003Ca href=\"http:\/\/www.educacao.al.gov.br\/\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-themecolor: text1;\"\u003Ehttp:\/\/www.educacao.al.gov.br\/\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E\u0026gt;.\nAcesso:\u0026nbsp; 15 jan. 2017. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EALMEIDA,\nLeda. \u003Cb\u003EAlagoas\u003C\/b\u003E: gênese, identidade e\nensino. Maceió: Edufal, 2011. \u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EARAÚJO,\nZezito. A presença negra em Alagoas. In: \u003Cb\u003EEducação\ne Diversidades\u003C\/b\u003E: um diálogo necessário na Educação Básica. Maceió: Edufal,\n2015. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EBARBALHO,\nJosé Ivamilson\u0026nbsp; Silva. \u003Cb\u003EDiscurso como prática de transformação\nsocial\u003C\/b\u003E: o político e o pedagógico na educação intercultural pankará.\nRecife: Edição do Autor, 2013. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EBRANDÃO,\nAlfredo. \u003Cb\u003EOs negros na história de\nAlagoas\u003C\/b\u003E. Maceió: Comissão Estadual do Centenário da Abolição, 1988. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ECARVALHO,\nCicero Péricles de. \u003Cb\u003EFormação histórica\nde Alagoas\u003C\/b\u003E. Maceió: Edufal, 2016. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EINSTITUTO\nBRASILEIRO DE GEOGRAFIA E ESTATÍSTICA (IBGE). Desigualdades Sociais por cor ou\nraça no Brasil. \u003Cb\u003EEstudos e Pesquisas\u003C\/b\u003E\n- informação demográfica e socioeconômica nº 41. Disponível em: \u0026lt;\u003C\/span\u003E\u003Ca href=\"http:\/\/www.ibge.gov.br\/\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-themecolor: text1;\"\u003Ewww.ibge.gov.br\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: Arial, sans-serif; font-size: 12pt; line-height: 150%;\"\u003E\u0026gt;. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EAcesso: 22 abr. 2020. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EINSTITUTO\nDE TERRAS E REFORMA AGRÁRIA DE ALAGOAS (ITERAL). \u003Cb\u003EComunidades quilombolas\u003C\/b\u003E. Disponível em: \u0026lt;\u003C\/span\u003E\u003Ca href=\"http:\/\/www.iteral.al.gov.br\/\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-themecolor: text1;\"\u003Ehttp:\/\/www.iteral.al.gov.br\/\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E\u0026gt;. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003EAcesso: 21 abr. 2020. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EINSTITUTO\nVOZES QUILOMBOLAS (IVQ). \u003Cb\u003EEducação\nEscolar Quilombola\u003C\/b\u003E. Disponível em: \u0026lt;\u003C\/span\u003E\u003Ca href=\"https:\/\/www.facebook.com\/ivqoficial\/\"\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-themecolor: text1;\"\u003Ehttps:\/\/www.facebook.com\/ivqoficial\/\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u0026gt;. Acesso: 21 abr. 2020. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ELIMA\nJÚNIOR, Felix. \u003Cb\u003EEscravidão em Alagoas\u003C\/b\u003E.\nMaceió: Departamento de assuntos culturais, 1974. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EMARTINS,\nAna Cláudia Aymoré. Uma vaga tristeza por não ser selvagem: os caetés na\nhistória e na ficção em Alagoas. In: \u003Cb\u003EBicentenário\nem prosa\u003C\/b\u003E: 200 anos de Alagoas. CAVALCANTI, Rosiane Rodrigues (org.).\nMaceió: Imprensa Oficial Graciliano Ramos, 2017. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EMENEZES,\nAnderson de Alencar. \u003Cb\u003EO SISTEMA\nSOCIOEDUCATIVO ALAGOANO\u003C\/b\u003E: a importância do Projeto Político Pedagógico para\na consolidação do Reconhecimento dos Adolescentes que cumprem medidas\nsocioeducativas. Texto cedido gentilmente pelo autor. Maceió: UFAL, 2019. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EMOURA,\nDalmo Cavalcante de; MENEZES, Anderson Alencar de. \u003Cb\u003EAxel Honneth e a Teoria do Reconhecimento:\u003C\/b\u003E uma proposta para as\nminorias. Anais do IX Encontro de Filosofia da Educação Norte e Nordeste.\nUniversidade Federal de Alagoas (UFAL), Delmiro Gouveia, Campus do Sertão,\n2019. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EQUEIROZ,\nÁlvaro.\u0026nbsp; O bicentenário da emancipação\npolítica das Alagoas: aspectos religiosos. In: \u003Cb\u003EBicentenário em prosa\u003C\/b\u003E: 200 anos de Alagoas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ECAVALCANTI,\nRosiane Rodrigues (org.). Maceió: Imprensa Oficial Graciliano Ramos, 2017. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ESANTOS,\nPriscila Gomes dos; SALES, Christianne Thereza de Almeida. \u003Cb\u003ESentidos do ensino de filosofia para juventudes:\u003C\/b\u003E narrativas de\njovens no ensino médio. Texto cedido gentilmente pelas autoras. Maceió: UFAL,\n2020. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ESILVA,\nJosé Bezerra da. \u003Cb\u003EEducação Escolar\nQuilombola\u003C\/b\u003E: limites e perspectivas, Palmeira dos Índios, AL: FACESTA, 2015.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ETENÓRIO,\nDouglas Apratto. 200 anos: a emancipação de Alagoas. In: \u003Cb\u003EBicentenário em prosa\u003C\/b\u003E: 200 anos de Alagoas. CAVALCANTI, Rosiane\nRodrigues (org.). Maceió: Imprensa Oficial Graciliano Ramos, 2017.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EVERÇOSA,\nElcio de Gusmão; CORREIA, Mailza da Silva (Orgs.). \u003Cb\u003EEscritos Sobre a Educação Alagoana\u003C\/b\u003E: compêndios, periódicos,\nmanuscritos e práticas educativas (séculos XIX, XX e XXI).\u0026nbsp; Maceió: Edufal, 2011. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; 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border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEg8aRDCrfilmlf9LjwFk_vHFII8CxicasTyaDpUqSuhM72zzQDS09T-2sw--DtUerHZiVx7L-TCRylQZhjQGdF34obrbEM-kHKYYGJG0AB3CZ7DqU2C22UJ5ckaS_7LkVizgyjVGXlYyrEjLNSdHdoqRYuzQTa-FTL2_0y9Rpx7mFT8kwaQTxkUXR4H\/s800\/Design%20sem%20nome%20(4).png\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"160\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEg8aRDCrfilmlf9LjwFk_vHFII8CxicasTyaDpUqSuhM72zzQDS09T-2sw--DtUerHZiVx7L-TCRylQZhjQGdF34obrbEM-kHKYYGJG0AB3CZ7DqU2C22UJ5ckaS_7LkVizgyjVGXlYyrEjLNSdHdoqRYuzQTa-FTL2_0y9Rpx7mFT8kwaQTxkUXR4H\/w400-h160\/Design%20sem%20nome%20(4).png\" width=\"400\" \/\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1WnnlTAaZuvQo13Ge30iGUvSrn_bQIN4S\/view\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EPDF\u003C\/span\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: justify;\"\u003E\u003Cdiv class=\"WordSection1\"\u003E\n\n\u003Cp class=\"Ttuloartigo\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Nomesalunoeorientador\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003EAntonio Vitor Favero\u003C\/b\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Nomesalunoeorientador\" style=\"margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-weight: normal; mso-bidi-font-weight: bold;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EBacharel em Serviço Social\npela Universidade Federal do Espírito Santo (2016) e Bacharel em Filosofia pelo\nCentro Universitário Salesiano de Vitória – UNISALES (2020). E-mail: antoniovitorfavero@hotmail.com\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Nomesalunoeorientador\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003ESuderlan Tozo Binda\u003C\/b\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Nomesalunoeorientador\" style=\"margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-weight: normal; mso-bidi-font-weight: bold;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EGraduado em Filosofia pela\nPontifícia Universidade Católica de Minas Gerais (1997), Pós-graduação em\nFilosofia Clínica pela Faculdade Bagozzi (2002) e Mestrado em Filosofia pela\nPontifícia Universitas Gregoriana – Roma (2006). Professor no Centro\nUniversitário Salesiano de Vitória (UNISALES). E-mail: sbinda@ucv.edu.br\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Instituio\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"resumoeabstract\" style=\"text-align: center;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003ERESUMO\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Textopadro\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEste artigo pretendeu analisar o\nparadigma de homem expresso na famosa obra de Shakespeare “Hamlet” a partir da\nteoria da Cisão do Eu de Sigmund Freud. Ainda, objetivou demonstrar a\nimportância da referida obra para a literatura; explicar o pensamento de Freud\nsobre a \u003Ci\u003EIchspaltung \u003C\/i\u003E(cisão do eu); relacionar o personagem Hamlet com a\nteoria da Cisão do Eu; e apresentar a teoria de Sigmund Freud como caminho\nfilosófico possível para a compreensão do homem. No que se refere ao método,\nutilizou-se o método dedutivo e o método auxiliar comparativo, bem como a\ntécnica de pesquisa documental e bibliográfica. O paradigma de homem expresso\nem “Hamlet” é o paradigma do homem cindido no conflito entre seus impulsos e\ninstintos e sua moralidade ideal. A atitude resultante dessa cisão inibe a ação\nvingadora do personagem que, perdido em suas melancólicas reflexões, perde a\noportunidade de agir e as consequências de tal inércia serão nefastas na\nhistória do Príncipe Dinamarquês e dos personagens principais. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12pt; font-style: normal;\"\u003EPalavras-chave\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-size: 12pt; font-style: normal;\"\u003E: Hamlet. Sigmund Freud. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12pt; font-style: normal;\"\u003EPsicanálise. Cisão do Eu.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-style: normal;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"resumoeabstract\" style=\"text-align: center;\"\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003EABSTRACT\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan lang=\"EN\" style=\"font-size: 12pt; font-style: normal;\"\u003EThis article intended to analyze the paradigm of\nman expressed in Shakespeare's famous work “Hamlet” based on Sigmund Freud's\ntheory of the Splitting of the Ego. Also, it aimed to demonstrate the\nimportance of this work for literature; explain Freud's thinking on \u003C\/span\u003E\u003Cspan lang=\"EN\" style=\"font-size: 12pt;\"\u003EIchspaltung\u003C\/span\u003E\u003Cspan lang=\"EN\" style=\"font-size: 12pt; font-style: normal;\"\u003E (Splitting of the Ego); relate\nthe character Hamlet with the theory of the Splitting of the Ego; and present\nSigmund Freud's theory as a possible philosophical path for understanding man. Regarding\nthe method, both deductive and comparative auxiliary methods were used, as well\nas the documentary and bibliographic research technique. The paradigm of man\nexpressed in “Hamlet” is the paradigm of man split in the conflict between his\nimpulses and instincts and his ideal morality. The attitude resulting from this\nsplit inhibits the avenging action of the character who, lost in his melancholy\nreflections, loses the opportunity to act and the consequences of such inertia\nwill be harmful in the story of the Danish Prince and the main characters.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12pt; font-style: normal;\"\u003EKeywords: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12pt; font-style: normal;\"\u003EHamlet. Sigmund Freud. Psychoanalysis. \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; font-style: normal;\"\u003ESplitting\nof the Ego.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cbr clear=\"all\" style=\"mso-break-type: section-break; page-break-before: always;\" \/\u003E\n\u003C\/span\u003E\n\n\u003C\/span\u003E\u003Cp align=\"center\" class=\"Itensnumerados\" style=\"mso-list: none; text-align: center;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003E1 INTRODUÇÃO\u003C\/b\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Itensnumerados\" style=\"line-height: 150%; mso-list: none;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EA temática que essa\npesquisa propôs encontra-se numa reflexão sobre o homem, enquadrando-se de\nmaneira geral dentro de uma Antropologia Filosófica, ou seja, dentro de uma\nconcepção conceitual de homem e sua estrutura subjetiva constituinte do seu\nser. Tal estrutura psíquica a ser estudada encontra-se num horizonte\nnoológico-filosófico, ou seja, o fato psíquico e o aparelho subjetivo que\nconstitui o homem em si dentro de uma visão filosófica do ser (SANTOS, 1956). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ESendo assim, ao pensar\nsobre o ser do homem e sua dúvida existencial, salta à mente o célebre monólogo\nshakespeariano de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003E“\u003C\/i\u003EHamlet\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E”\u003C\/i\u003E em que o melancólico príncipe se\npergunta: \u003Ci style=\"mso-bidi-font-style: normal;\"\u003E“To be or not to be? That is\nthe question” \u003C\/i\u003E[Ser ou não ser? Eis a questão] (SHAKESPEARE, 2019, p. 71). O\npríncipe lamenta a morte abrupta do seu pai, o Rei da Dinamarca, que foi\ncalculadamente assassinado por seu irmão. O tio assassino de Hamlet, ao se\ncasar com a Rainha (viúva de seu irmão), usurpa o trono da Dinamarca. Ao tomar\nconhecimento do crime cometido por seu tio, Hamlet se sente impelido a\nvingar-se, o que inicia o trágico drama existencial da mais famosa e importante\npeça de língua inglesa (SHAKESPEARE, 2019).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EPara refletir, então,\nsobre o ser do homem a partir de uma filosofia antropológica\/noológica,\nutilizou-se a teoria de Sigmund Freud da Cisão do Eu (\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EIchspaltung\u003C\/i\u003E) enquanto perspectiva teórica para compreensão do homem\ne aquilo que constitui o seu ser, ou seja, seu aparelho psíquico-subjetivo que,\ndefende Freud, é divido em pelo menos dois grandes sistemas: o consciente e o inconsciente\n(FREUD, 1996a).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EA partir disso,\nanalisaram-se as atitudes do personagem Hamlet frente aos acontecimentos\ntrágicos em sua vida sob a ótica da estrutura cindida do eu de Sigmund Freud\nque, como ele mesmo resume, o eu não é mais senhor em sua própria casa (FREUD,\n1996e). O próprio Freud faz alusão à Hamlet e às suas inquietações como\nexpressão do Complexo de Édipo (FREUD, 1996d); no entanto, esta pesquisa\npretendeu uma reflexão mais profunda sobre a constituição subjetiva a partir de\numa compreensão filosófico-noológica da teoria da Cisão do Eu, tendo como pano\nde fundo a trágica história do príncipe dinamarquês.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EA pesquisa orientou-se\npela seguinte pergunta\/problema: \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Ecomo compreender o paradigma\nde homem expresso na obra “Hamlet” a partir da teoria da Cisão do Eu de Sigmund\nFreud? Assim, de maneira geral, objetivou-se analisar o personagem Hamlet a\npartir da teoria freudiana da Cisão do Eu em vista de compreender o paradigma\nde homem. Especificadamente, procurou-se demonstrar a importância da obra\n“Hamlet” para a literatura; explicar o pensamento freudiano acerca da estrutura\ncindida do sujeito humano \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E(\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EIchspaltung\u003C\/i\u003E); \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Erelacionar o personagem Hamlet com a\nteoria da cisão do eu de Freud; e, por fim, apresentar a teoria de Sigmund\nFreud enquanto caminho filosófico possível para compreensão do homem.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEm termos de hipóteses, esta pesquisa tentou\nelucidar a teoria da Cisão do Eu de Sigmund Freud enquanto caminho filosófico\npossível para compreensão do paradigma de homem, atingindo uma compreensão dos\nacontecimentos trágicos da vida de Hamlet, expressos na famosa obra de William\nShakespeare. E, tendo feito isso, sugerir a filosofia enquanto matéria\ninterdisciplinar possível para a compreensão de obras literárias. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EA relevância desta\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E pesquisa justifica-se pela escassez de produções\nfilosóficas acerca da obra de Sigmund Freud, bem como por promover o diálogo\ninterdisciplinar com a teoria da literatura ao analisar também a importante\nobra de William Shakespeare. Se apropriar da inédita teoria do médico austríaco\nfaz-se importante para compreender o homem e suas inquietações, bem como coloca\no inconsciente, dentro da estrutura psíquica proposta por Freud, como \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Elócus\u003C\/i\u003E privilegiado para a reflexão\nfilosófica, campo cuja reflexão filosófica ainda é incipiente. Essa pesquisa\nainda procurou promover um diálogo interdisciplinar ao lançar mão de conceitos\ne obras da literatura clássico-moderna e da psicanálise freudiana. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003ENo que se refere à\nmetodologia, \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Eutilizamos o método dedutivo e como método auxiliar, o\nmétodo comparativo. Enquanto técnica de pesquisa, tomamos como ponto de partida\na pesquisa documental e bibliográfica. Os documentos primários que utilizamos\nsão propriamente os textos de Sigmund Freud e a famosa tragédia de Shakespeare\n“Hamlet” (2019, tradução de Millôr Fernandes). \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EJá no que se refere à pesquisa bibliográfica, lançamos\nmão de teses, dissertações, artigos publicados em revistas sobre o tema da\nteoria de Freud, bem como sobre a obra “Hamlet”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"SessoPrimEME\" style=\"margin-bottom: 0cm; mso-list: none; text-align: center;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003E2 WILLIAM\nSHAKESPEARE E “HAMLET”\u003C\/b\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpodetexto\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003ENo que se refere obra\nde Shakespeare, Marin \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E(2011, p. 57\u003C\/span\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E)\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E destaca que nos anos 1590\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E “[...] com talvez a\nprimeira peça \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EA Comédia dos Erros\u003C\/i\u003E e a\nsegunda década do século dezessete com seu último trabalho completo \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EA Tempestade\u003C\/i\u003E escrita em 1611,\nShakespeare compôs a mais extraordinária obra da história mundial do teatro”.\u003C\/span\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EPercebe-se, portanto, que a obra de William Shakespeare\nmarcou profundamente a história do teatro e da literatura em todo mundo. Mas\nnão só no teatro, \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EExiste, em sua obra, a possibilidade de\nestabelecermos tantas ligações de naturezas diferentes, como tantos giros que\npodemos dar ao seu engenho. As diferentes possibilidades de associação que\nShakespeare nos oferece são extraordinárias e, provavelmente por isso, é que se\nescreveu mais acerca desse autor do que sobre nenhum outro (SAAVEDRA, 2014, p.\n128).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAo encontro do que\nafirma Saavedra (2014), pode-se afirmar que devido à complexidade e profundeza\nda obra de Shakespeare, dela se pode inferir variadas associações com outras\náreas do saber além da literatura, nomeadamente a Filosofia, Psicologia e\nAntropologia. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E2.1 “HAMLET”: ENREDO\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EA data específica em\nque a obra “Hamlet”\u003C\/span\u003E \u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Efoi\nelaborada permanece desconhecida. Segundo Cordeiro (2018), a obra foi escrita\nentre 1598 e 1601. Afirma ainda o autor que “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EHamlet\u003C\/i\u003E é considerada, por parte da crítica especializada, a obra\nprima de Shakespeare; é nela que vemos o escritor no auge da sua genialidade\ncriativa, e que vemos também diversas facetas do arsenal artístico do autor”\n(CORDEIRO, 2018, p. 52). \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E“Hamlet” chega aos\nnossos dias aclamada por todas as gerações anteriores, sendo um patrimônio\nartístico-cultural não só da história do teatro, mas da cultura de modo geral,\ncuja importância e atualidade se mantém vivas na contemporaneidade. \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENesta linha, ainda\nexpõe Cordeiro (2018, p. 53) que\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EApesar de possuir mais de 400 anos, o\ntexto impressiona pela combinação de uma alta relevância nos temas que\nconcernem ao surgimento do pensamento moderno e suas implicações, presentes\nprincipalmente nos solilóquios de Hamlet. Também representa com maestria os\nconflitos da conjuntura política e religiosa de seu tempo, conflitos esses que,\nem parte, permanecem vivos e atuantes na contemporaneidade [...].\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAssim sendo, em\n“Hamlet” de Shakespeare desponta na literatura a aurora das questões da\nmodernidade. O Príncipe dinamarquês, protagonista da obra, expressa em seu\npensar e agir questões emergentes na Filosofia da época em que seu autor vive,\nsintetizando em seu personagem ao mesmo tempo questões de ordem religiosa,\npolítica, psicológica, ética e filosófica, o que caracteriza a complexidade do\nenredo escrito por Shakespeare. Pelo prisma de Hamlet, a luz do humano é\nrefratada em um arco-íris de problemáticas, pensamentos, teorias, maneiras de\nagir, das quais aqui será analisado, pelas lentes de Sigmund Freud, o fator\npsíquico-subjetivo a partir da compreensão da cisão do eu. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EComo bem expressa o\npersonagem Marcelo, um dos guardas do palácio, “Há algo de podre no Estado da\nDinamarca” \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E(SHAKESPEARE, 2019, p. 34). \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EO\nenredo se inicia com a aparição do fantasma do falecido pai de Hamlet, o Rei da\nDinamarca. Ele revela a Hamlet que não havia falecido de causas naturais ou\nmisteriosas; mas, vítima de um assassinato planejado à sangue frio. O irmão do\npai de Hamlet, Cláudio, o havia assassinado para se casar com a mãe do\nprotagonista, a Rainha Gertrudes, e assumir o trono do país.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EÉ neste clima fantasmagórico que Hamlet\npronuncia a famosa frase: “Há mais coisas no céu e na terra, Horácio, do que\nsonha a tua filosofia” \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E(SHAKESPEARE, 2019, p. 41).\u003C\/span\u003E \u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EAo tomar conhecimento\ndo assassinato de seu pai, Hamlet enfrenta a maior crise existencial de sua\nvida. Entretanto, não a atravessaria passivamente. O personagem afirma: “Nosso\ntempo está desnorteado. Maldita a sina que me fez nascer um dia pra consertá-lo\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E!”\n(SHAKESPEARE, 2019, p. 41).\u003C\/span\u003E\n\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EClaramente, Hamlet toma para si a tarefa\nde reestabelecer a verdade e a moral em sua pátria, que havia se comprometido\nseriamente com o assassinato do Rei e o casamento incestuoso do assassino com a\nRainha Gertrudes, mãe de Hamlet.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EAo\nlevar a cabo sua missão, Hamlet planeja vingar a morte do pai, tramando assassinar\nseu tio impostor.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003ENão obstante, Hamlet\ntambém se encontra interessado amorosamente em Ofélia. Como destaca Cordeiro\n(2018, p. 55), “\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Eainda anteriormente à fala com o fantasma, o\ntexto nos mostra que existe uma tensão amorosa entre Hamlet e Ofélia, que é\nfilha de Polônio e irmã de Laertes”.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\nEntretanto, Hamlet demonstra grande perturbação, se tornando muito confuso.\nExtremamente melancólico, deixa de corresponder aos afetos de Ofélia que, com o\npassar do tempo, fica louca após seu pai ser assinado por Hamlet e acaba se\nsuicidando. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003ENesse contexto, o pano\nde fundo que perpassará todo o drama do Príncipe dinamarquês é precisamente a\ndúvida existencial enunciada por ele no mais interpretado e famoso monólogo da\nhistória da dramaturgia: “Ser ou não ser - eis a questão” \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E(SHAKESPEARE,\n2019, p. 71).\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E Nesse monólogo, Shakespeare\nparece antecipar uma importante questão que será levantada pelo filósofo René\nDescartes, pai da modernidade. Para Shakespeare, o ser está profundamente\natrelado ao fazer, ou seja, aquilo que faço me faz ser quem eu sou. Ao\ncontrário do que defenderia Descartes anos mais tarde, ao afirmar que o ser\nestá atrelado ao pensar com a descoberta do cogito: “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ECogito, ergo sum!” \u003C\/i\u003E[Penso, logo existo] (DESCARTES, 1962, p. 23). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EPela boca de Hamlet,\nShakespeare já se antecipa nesta questão que abrirá a discussão filosófica da\nmodernidade ao defender que são os atos que fazem o ser do sujeito. No entanto,\num ato sem pensamento seria inconsequência. Hamlet, ao contrário, peca ao\npensar demais deixando de fazer aquilo que deveria fazer na hora que deveria\nfazer. É no mesmo monólogo que o próprio Hamlet afirma: “e assim a reflexão faz\ntodos nós covardes” \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E(SHAKESPEARE, 2019, p. 72).\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E Durante toda a história, o personagem tem várias\noportunidades para vingar o pai e assassinar seu tio impostor; mas, ao\nmergulhar em suas melancólicas reflexões e lamentações, torna-se imóvel não\npodendo evitar a enorme tragédia final.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EO príncipe dinamarquês\nmergulha em suas lucubrações psicológicas, perdendo a oportunidade de executar\naquilo que ele mesmo se propusera: vingar a morte do pai. O Rei assassino ao\nperceber que Hamlet descobrira a verdadeira história da morte do pai, se\nantecipa e arquiteta também a morte de seu sobrinho. Resume Cordeiro (2018, p.\n57) que\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EO rei planeja com Laertes a morte de\nHamlet, que seria em uma disputa de floretes, sendo que a arma de Laertes\nestaria envenenada. O convite para o desafio seria a ferramenta para uma\nsuposta tentativa de reconciliação entre Hamlet e Laertes. O príncipe aceita o\ndesafio sem oferecer resistência, acrescentando-se que o plano do monarca ainda\ncontava com uma taça de vinho envenenada que seria oferecida para Hamlet se\nrefrescar durante o duelo, caso Laertes não encontrasse êxito na tarefa de\nafligir o príncipe com algum golpe. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAssim, a célebre\ntragédia shakespeariana caminha para seu fim. Hamlet, sem saber, caminha para a\nemboscada de seu tio. Parece caminhar para sua destruição ao deixar-se\npreencher por sua melancolia paranoica. Faz de si mesmo aquilo que fizeram\ndele: um ser alheio, débil, incapaz de restaurar a moralidade e vingar o sangue\nde seu pai. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDurante a disputa com\nLaertes, Hamlet é atingido pelo florete envenenado. Ao recusar a taça de vinho\nenvenenado, a taça retorna à mesa e a Rainha Gertrudes a bebe por engano. O Rei\nCláudio tenta impedir; mas, já é tarde demais. Nesse mesmo instante, em um\ngolpe Hamlet e Laertes trocam de floretes e Hamlet desfere o que será um golpe\nmortal com o florete envenenado em Laertes. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EFerido, Laertes\nconfessa o plano do Rei, que tenta fugir, mas é alcançado e morto envenenado\npor Hamlet que, logo em seguida, desfalecendo pelo efeito do veneno, suplica à\nHorácio que conte sua história. É quando chega Fortinbrás, Príncipe da Noruega,\nvitorioso da luta na Polônia para tomar o trono da Dinamarca que, em sua\nchegada, já se encontrava vago, não havendo mais necessidade de lutar\n(SHAKESPEARE, 2019).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E3\nSIGMUND FREUD E A TEORIA DA CISÃO DO EU\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"background: white; color: black; font-size: 12pt; line-height: 150%;\"\u003ESobre o patrimônio teórico de Sigmund Freud, afirmam Endo e Sousa (2011,\np. 3) que ele fundou uma nova forma de produzir ciência, modificando o\nentendimento sobre a alma humana e “[...] \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Einstaurando uma ruptura com\ntoda a tradição do pensamento ocidental, a partir de uma obra em que o\npensamento racional, consciente e cartesiano perde seu lugar exclusivo e\negrégio”.\u003Cspan style=\"background: white; color: black; mso-color-alt: windowtext;\"\u003E \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EExplica Garcia-Roza (2009, p. 197) que \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E“[...]\nenquanto Descartes pensava o eu como uma entidade original, Freud o pensa como\nengendrado; enquanto Descartes nos falava do sujeito da ciência, Freud nos fala\ndo sujeito do desejo”. Dessa forma, prossegue o autor, “[...]\u003C\/span\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Ea\npartir de Freud temos de nos perguntar por esse sujeito do inconsciente e por\nsua articulação com o sujeito consciente” (GARCIA-ROZA, 2009, p. 197).\u003Cspan style=\"background: white;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EA partir do exposto, não\nresta dúvida que a abordagem do inconsciente e suas categorias, como propusera\nFreud, inaugura uma nova forma de compreensão do homem colocando em evidência\numa instância até então desconsiderada para o processo de conhecimento: o\ninconsciente, propriamente. A influência de seu pensamento encontra eco nos\nmais variados campos do saber, como a filosofia, as artes, a literatura, a\nteoria política e as neurociências (ENDO; SOUZA, 2011). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E3.1 A TEORIA PSICANALÍTICA\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EPontua Carloni (2011,\np. 2) que o pensamento de Freud está atrelado a sua época, visto que “[...] a\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Es\nexplicações teológicas já não satisfaziam e a ciência era o novo modo de\nentender a realidade. Ele [Freud] desenvolve uma teoria científica, mesmo que\nos positivistas critiquem a Psicanálise como sendo filosofia e não ciência”.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EPercebe-se que Freud, em sua obra, pretendia\nlançar as bases de um novo perfil epistemológico para entender a dimensão\npsíquica humana e suas perturbações. Nesse ínterim, nasce então a psicanálise\ntendo como marco inaugural a publicação de “A Interpretação dos Sonhos” (FREUD,\n1996b e 1996c). Sobre “A Interpretação dos Sonhos”, dissertam Endo e Souza\n(2011, p. 6), \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E“\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E[...]\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E \u003C\/i\u003Eé hoje um dos mais relevantes textos\nescritos no referido século [XX], ao lado de A \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eética protestante e o “espírito”\u003C\/i\u003E \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edo capitalismo\u003C\/i\u003E, de Max Weber, \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ETractatus\nLogico-Philosophicus\u003C\/i\u003E, de Ludwig Wittgenstein, e \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EOrigens do totalitarismo\u003C\/i\u003E, de Hannah Arendt”\u003C\/span\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDessa forma, a referida\nobra de Freud consolidou-se não só como marco inaugural da psicanálise; mas,\ncomo uma importante obra do século XX, cuja importância para o pensamento chega\naos nossos dias. Representou uma análise pioneira do inconsciente através dos\nsonhos, constituindo-se o estrado pelo qual se assentará todo edifício teórico\nfreudiano (\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EENDO E SOUZA, 2011)\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E.\nAtravés de seus estudos clínicos, Freud descobriu que havia outra lógica\natuante no psiquismo humano a não ser a consciência: o inconsciente, instância\ncujo conteúdo não se apresentava completamente ao sujeito, daí derivando o\nesquecimento e atos falhos, por exemplo. Freud (1996h, p. 9) explica ainda que\n“a psicanálise não pode situar a essência do psíquico na consciência, mas é\nobrigada a encarar esta como uma qualidade do psíquico, que pode achar-se presente\nem acréscimo a outras qualidades, ou estar ausente”. \u003C\/span\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAs outras qualidades do\npsíquico, somadas à qualidade da consciência as quais se refere Freud,\nconstituem a base de seu primeiro sistema psicanalítico: inconsciente,\npré-consciente e consciente. Sobre o inconsciente, resume Freud (1996h, p. 10)\nque “o estado em que as idéias existiam antes de se tornarem conscientes é\nchamado por nós de repressão [...]”, e é justamente “o reprimido [...], o\nprotótipo do inconsciente” (FREUD 1996h, p. 10).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003ENo entanto, o autor esclarece que “temos dois\ntipos de inconsciente: um que é latente, mas capaz de tornar-se consciente, e\noutro que é reprimido e não é, em si próprio e sem mais trabalho, capaz de\ntornar-se consciente” (FREUD, 1996h, p. 10). Explica ainda que\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAo latente, que é inconsciente apenas\ndescritivamente, não no sentido dinâmico, chamamos de pré-consciente;\nrestringimos o termo inconsciente ao reprimido dinamicamente inconsciente, de\nmaneira que temos agora três termos, consciente (Cs.), pré-consciente (Pcs.) e\ninconsciente (Ics.), cujo sentido não é mais puramente descritivo (FREUD,\n1996h, p. 10).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEssa é a primeira estrutura triádica proposta\npor Freud em seus estudos. No entanto, cabe ressaltar que a distinção \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EPcs\u003C\/i\u003E.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\n\u003C\/span\u003Ee \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EIcs. \u003C\/i\u003Esó se faz num sentindo\ndescritivo, mas em um sentido dinâmico pode-se adotar apenas um: \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EIcs\u003C\/i\u003E (FREUD, 1996h).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EPosteriormente, Freud reformula a sua teoria\nem sua obra \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EO Ego e o Id\u003C\/i\u003E (1996h) e\npropõe um novo sistema psíquico também triádico, composto pelas instâncias Id,\nEgo, Superego.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EÉ precisamente nessa obra\nque surge primeiramente o conceito de Superego. Começa-se assim, a delinear-se\no que será chamado por Freud de cisão do eu, ou seja, cisão da estrutura\npsíquica.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E3.2 A TEORIA DA CISÃO DO EU (\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EICHSPALTUNG\u003C\/i\u003E)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EFreud percebeu que a\nteoria anteriormente apregoada por ele acerca do aparelho psíquico não era\nsuficiente para explicar o psiquismo em sua complexidade (CARLONI, 2011). Nesse\ncontexto, Freud propõe a nova e famosa estrutura psíquica divida em Id, Ego e\nSuperego \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E—\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E ou, em outras traduções, Isso, Eu, Supereu \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E—\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\n(FREUD, 1996h).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EEssa nova estrutura\npsíquica é qualificada a partir do sistema \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EIcs.\u003C\/i\u003E,\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E Pcs. \u003C\/i\u003Ee\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E Cs\u003C\/i\u003E. Ou seja, o Id é \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EIcs.\u003C\/i\u003E,\no Ego é em parte \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ECs. \u003C\/i\u003Ee em parte \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EIcs.\u003C\/i\u003E Já o Superego é predominantemente \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EIcs.\u003C\/i\u003E e uma pequena parte \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ECs\u003C\/i\u003E. (CARLONI, 2011). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 115%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAcerca\ndo Id, pontua Freud (1996g, p. 92) que\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEle contém tudo o que é herdado, que se\nacha presente no nascimento, que está assente na constituição - acima de tudo,\nportanto, os instintos, que se originam da organização somática e que aqui [no\nid] encontram uma primeira expressão psíquica, sob formas que nos são\ndesconhecidas.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDepreende-se, portanto,\nque o Id é a parte mais primitiva do aparelho psíquico. Está assentado nos\ninstintos, constituindo-se daquilo que é disforme. Dessa estrutura primitiva\nsurge outra estrutura a partir da influência do mundo externo: o Ego,\nconstituindo-se como estrutura intermediária entre o Id e a realidade (FREUD,\n1996g). No que se refere à função do Ego em relação ao Id, explica Freud\n(1996h, p. 16) que o Ego\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...] é como um cavaleiro que tem de\nmanter controlada a força superior do cavalo, com a diferença de que o\ncavaleiro tenta fazê-lo com a sua própria força, enquanto que o ego utiliza\nforças tomadas de empréstimo. [...] Com freqüência um cavaleiro, se não deseja\nver-se separado do cavalo, é obrigado a conduzi-lo onde este quer ir; da mesma\nmaneira, o ego tem o hábito de transformar em ação a vontade do id, como se\nfosse sua própria.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDesse modo, o Ego possibilita ao homem\ntornar-se civilizado (CARLONI, 2011), ao passo em que é capaz de mediar às\nexigências instintivas do Id, guiando-se pelo princípio da realidade, ou seja,\ndo mundo externo buscando sua autopreservação. Possui a tarefa de armazenar\nmemórias dos estímulos sensoriais, evitando estímulos exagerados e produz\nmodificações a seu favor de acordo com o mundo externo (FREUD, 1996g). \u003C\/span\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENo que concerne ao\nSuperego, este possui sua origem no prolongado período do desenvolvimento que\nas crianças passam com os pais, criando assim uma espécie de “precipitado” a\nque Freud chamou precisamente de Superego. Mas não se limita somente a\nconvivência com os pais; ao contrário, seus eventuais substitutos lhe reforçam\nsua constituição como, por exemplo, os professores e os ideais sociais\nadmirados (FREUD, 1996g). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEm outro texto, o autor\nafirma que \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EO superego aplica o mais rígido padrão\nde moral ao ego indefeso que lhe fica à mercê; representa, em geral, as\nexigências da moralidade, e compreendemos imediatamente que nosso sentimento\nmoral de culpa é expressão da tensão entre o ego e o superego (FREUD, 1996f, p.\n43).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENessa perspectiva, o\nSuperego é a instância moral que jaz no aparelho psíquico, fruto da convivência\nparental da criança e com outras instâncias de transmissão de valores ideais\nque, por sua vez, possibilitam a criação de um Ego ideal. As ações do Ego,\nportanto, devem necessariamente levar em consideração as exigências instintivas\ndo Id, as severas exigências morais ideais do Superego e, ainda, as exigências\nda realidade concreta (FREUD, 1996g). Como o próprio Freud (1996g) destaca, o\nId é influenciado por um passado hereditário e o Superego também por um\npassado, mas de coisas retiradas de outras pessoas, sendo somente o Ego\ndeterminado pela experiência do sujeito que se constrói de acordo com a\nrealidade presente, levando em conta, é claro, as duas outras estruturas constituintes\ndo aparelho psíquico. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EA partir do que foi\nexposto, nota-se que o aparelho psíquico que Freud propõe representa uma\ndivisão da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epsique\u003C\/i\u003E, ou seja,\nrepresenta uma estrutura psíquica que é divida em três instâncias. Entretanto,\ndestaca Carloni (2011, p. 5), que o “Id, ego e superego são diferentes, mas não\nsão separados. Há uma relação dialética entre eles. Desse modo, possuem a mesma\nnatureza e atuam em conjunto, produzindo, na estrutura psíquica, uma síntese\nque compõem a subjetividade”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENo que tange, então, a\nesse processo de Cisão do Eu (\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EIchspaltung,\u003C\/i\u003E\nno original em alemão), Freud escreveu especificadamente sobre ele em seu\nartigo “A Divisão do Ego no Processo de Defesa” (1996a) e nas páginas finais do\n“Esboço de Psicanálise” (1996g).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EFreud\n(1996a) começa a explicar o processo de Cisão do Eu a partir de uma situação\nque toma como exemplo: supõe-no que uma criança está submetida a uma exigência\ninstintual muito poderosa e a ela acostumou-se satisfazer. Entretanto, vivencia\num episódio assustador ao qual infere que o resultado dessa satisfação\nrepresentará um perigo real para si mesma. Sendo assim, explica Freud (1996a,\np. 177) que \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EO ego deve então decidir reconhecer o perigo\nreal, ceder-lhe passagem e renunciar à satisfação instintual, ou rejeitar a\nrealidade e convencer-se de que não há razão para medo, de maneira a poder\nconservar a satisfação. Existe assim um conflito entre a exigência por parte do\ninstinto e a proibição por parte da realidade. Na verdade, porém, a criança não\ntoma nenhum desses cursos, ou melhor, toma ambos simultaneamente, o que\nequivale à mesma coisa.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EOu seja, a criança\nresponderá ao seu conflito rejeitando a realidade e rejeitando a proibição, mas\ntambém reconhecerá o perigo da realidade, assumindo-o como um medo patológico,\ntentando desfazer-se dele. Conclui, então, Freud (1996a, p. 177) que \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAmbas as partes na disputa obtêm sua\ncota: permite-se que o instinto conserve sua satisfação e mostra-se um respeito\napropriado pela realidade. Mas tudo tem de ser pago de uma maneira ou de outra,\ne esse sucesso é alcançado ao preço de uma fenda no ego, a qual nunca se cura,\nmas aumenta à medida que o tempo passa. As duas reações contrárias ao conflito\npersistem como ponto central de uma divisão [...] do ego.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDesse modo, no Capítulo\nVIII do “Esboço de Psicanálise” (1996g), intitulado “O Aparelho Psíquico e o\nMundo Externo”, Freud associa as neuroses e psicoses a uma cisão ocorrida no\nEgo, fruto das exigências instintivas do Id e da realidade do mundo externo.\nExplica Freud (1996g, p. 133) que “s\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Eeja o que for que o ego faça\nem seus esforços de defesa, procure ele negar uma parte do mundo externo real\nou busque rejeitar uma exigência instintiva oriunda do mundo interno, o seu\nsucesso nunca é completo e irrestrito”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDeste insucesso, pode-se dizer, ocorre uma\ndivisão do Ego e surgem duas forças, ou ainda, resultam em duas atitudes, como explicita\no autor (FREUD, 1996g, p. 131):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDuas atitudes psíquicas formaram-se, em\nvez de uma só - uma delas, a normal, que leva em conta a realidade, e outra\nque, sob a influência dos instintos, desliga o ego da realidade. As duas\ncoexistem\u003Cspan style=\"font-size: 10pt;\"\u003E \u003C\/span\u003Elado a lado. O resultado depende da sua\nforça relativa. Se a segunda é ou se torna a mais forte, a pré-condição\nnecessária para uma psicose acha-se presente. Se a relação é invertida, há\nentão uma cura aparente do distúrbio delirante. Na realidade, ele apenas se\nretira para o inconsciente [...].\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENesse contexto,\nverifica-se que a Cisão do Eu se dá na discrepância entre os instintos do Id e\nas exigências da realidade, que também são expressas, condensadas, no arsenal\nmoral do que se constituirá como Superego. A própria divisão do aparelho\npsíquico em Id, Ego, e Superego surge dessa interpolação instinto \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eversus\u003C\/i\u003E realidade. Em suma, a dimensão\ninconsciente instintiva necessita de um intermediário entre si e o real,\ndesenvolvendo-se o Ego que, neste processo de mediação, levará em conta a\nrealidade, surgindo a partir de ambos a introjeção dos valores morais e ideais\nno qual se constituirá o Superego (FREUD, 1996a; 1996g).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EComo é sabido, o\npensamento de Freud com sua inédita teoria sobre o aparelho psíquico e suas\nperturbações encontrou grande resistência nos mais variados campos do saber. O\npróprio Freud (1996e) atribuiu essa resistência ao “ingênuo amor-próprio”\nhumano que até então já havia sofrido dois golpes. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EO primeiro golpe foi a\ndescoberta de que a terra não era o centro do universo, “[...] mas o diminuto\nfragmento de um sistema cósmico de uma vastidão que mal se pode imaginar”\n(FREUD, 1996e, p. 32). O segundo foi a descoberta da biologia de que o homem\ndescende do reino animal, como propôs Darwin e seus predecessores, o que\ndestruiu o suposto lugar privilegiado do homem na Criação. Mas é a psicanálise\nque desfere o terceiro golpe ao provar ao “[...] ego que ele não é senhor nem\nmesmo em sua própria casa, devendo, porém, contentar-se com escassas\ninformações acerca do que acontece inconscientemente em sua mente” (FREUD,\n1996e, p. 32). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E4\nANÁLISE DO PERSONAGEM HAMLET A PARTIR DA TEORIA DA CISÃO DO EU\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENeste tópico, propõe-se\nanalisar o famoso personagem de Shakespeare, Hamlet da Dinamarca, a partir da\ncompreensão anteriormente exposta do aparelho psíquico conceitualmente\nestruturado por Sigmund Freud, dentro da concepção de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EIchspaltung \u003C\/i\u003E(Cisão do Eu). Para tanto, esse será divido em quatro\npartes, onde trata-se especificadamente de cada instância do aparelho psíquico,\nde acordo com o processo de cisão do Eu, destacando como tudo isso comparece na\ntrágica história shakespeariana. Ressalta-se que, apesar da maior parte dos\ntextos apresentarem a ordem Id, Ego e Superego, aqui utilizaremos a ordem\nSuperego, Id e Ego para proporcionar maior coerência e entendimento à nossa\nanálise. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E4.1 SUPEREGO \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EComo exposto\nanteriormente, Freud chamou de Superego o precipitado moral e ideal absorvido\npelo aparelho psíquico no longo período em que a criança passa com os pais, e\nseus eventuais substitutos, quer sejam pessoas ou instituições da sociedade\n(FREUD, 1996g). Destacam ainda Alberti, Santos e Beteille (2019, p. 788) que\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...] Freud aponta três funções que\nconcernem ao supereu: 1) a consciência moral, que poderia se aproximar do que\ncomumente chamamos de voz da consciência; 2) ser portador do Ideal do eu: com\nrelação a esse ideal o eu se mede, aspirando alcançá-lo. [...] O Ideal do eu\nencontra-se profundamente relacionado à identificação, e sua formação está no\ncampo do simbólico. Outra função do supereu é 3) a observação de si [...]\nAfinal, a observação de si permite ao supereu estabelecer uma comparação entre\no eu e o Ideal do eu, para que então a consciência moral possa dar o seu\nveredito.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENão obstante, é\nnecessário destacar a história pregressa do Príncipe Hamlet, a qual podemos\ninferir ao compararmos com a história das famílias reais do mundo real. A obra\nde Shakespeare não nos traz informações da infância do Príncipe; mas, podemos\nimaginá-la ao pensarmos no papel das famílias reais para seus países e a\nsociedade em geral. Dessa forma, sabe-se que o papel de um Rei para seu país é,\nantes de tudo, de guardião da moral, tradição e costumes de seu povo de maneira\nque a figura do Rei representa a personificação da moral e o espelho da virtude\npara seus súditos. Sendo assim, um príncipe herdeiro deve ser criado segundo o\nmais rígido padrão moral e tradicional para dar continuidade ao papel do Rei o\nqual sucederá. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EÉ de se supor que assim\naconteceu com Hamlet da Dinamarca: sua criação girou em torno do seu futuro\npapel de líder do país, espelho para todos seus súditos daquilo que é o\ncorreto, justo e ideal. É o que afirma Ofélia ao constatar a loucura de Hamlet\ne entoar um verdadeiro hino à sua pessoa: “Ó, ver tão nobre espírito assim tão\ntranstornado! O olho, a língua, a espada do cortesão, soldado, sábio, rosa e\nesperança deste belo reino, espelho do gosto e modelo dos costumes, admirado\npelos admiráveis [...]” (SHAKESPEARE, 2019, p. 74). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EO texto de Shakespeare\nindica que, criado nessa atmosfera, Hamlet acredita em uma moralidade ideal e\nque a mesma é real, sendo seus pais e demais membros da corte real produtores e\nreprodutores desse arsenal moral do país dinamarquês. Pode-se dizer ainda que\nHamlet desde sua tenra infância desenvolveu um Superego exagerado, fruto da\nabsorção e consolidação da moral da qual ele deverá ser representante e\nguardião. Isso fica bem claro no comentário que Laertes faz, em conversa com\nOfélia, sobre o príncipe: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EMas você deve temer, dada a grandeza\ndele, o fato de não ter vontade própria: é um vassalo do seu nascimento. Não\npode, como as pessoas sem importância, escolher a quem deseja, pois disso depende\na segurança e o bem-estar do Estado. Portanto, a escolha dele está subordinada\nà voz e à vontade desse outro corpo do qual ele é a cabeça. Então, quando diz\nque te ama, convém à tua prudência só acreditar nisso até onde seu desejo\npessoal pode transformar o que ele diz em fato: ou seja, até onde permitir a\nvontade universal da Dinamarca (SHAKESPEARE, 2019, p. 26-27). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EFica claro pela fala de\nLaertes que a pessoa do Chefe de Estado se confunde com o próprio Estado: o Rei\né seu país. Hamlet é, portanto, vassalo de seu nascimento, ou seja, deve\ncumprir o destino a que seu nascimento o reservara: encabeçar um corpo civil, dotado\nde tradições e costumes, bem como de uma moralidade do qual ele próprio é\nguardião e promotor.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ETodavia, o Príncipe\nHamlet desde as cenas iniciais da peça percebe que, de certa forma, a\nmoralidade ideal a qual ele aprendeu e incorporou não se dá totalmente na\nrealidade, mesmo entre aqueles que deveriam ser modelo de tais virtudes. É o\nque se verifica no monólogo pronunciado por Hamlet após as cenas do casamento\nde Cláudio, agora Rei da Dinamarca e o irmão do Rei falecido, com a Rainha\nGertrudes: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...] ela casou com meu tio, o irmão de\nmeu pai, mas tão parecido com ele como eu com Hércules! Antes de um mês! Antes\nque o sal daquelas lágrimas hipócritas deixasse de abrasar seus olhos\ninflamados, ela casou. Que pressa infame, correr assim, com tal sofreguidão, ao\nleito incestuoso! (SHAKESPEARE, 2019, p. 21).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ETendo em vista a\nconcepção de matrimônio, quando o Rei Hamlet casou com Gertrudes, Cláudio\ntambém se tornara irmão de Gertrudes, visto que o matrimônio, na concepção\ncristã, transforma os cônjuges em uma só carne. Assim, o Príncipe Hamlet\nconsidera o novo casamento de sua mãe como incestuoso, o que certamente abala\nsua concepção de uma possível moral ideal real, já que aqueles que deveriam ser\ntidos como exemplos praticam atos imorais. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENesse contexto, em\ncenas posteriores, surge o fantasma do falecido Rei que revelará à Hamlet a\nreal causa de sua morte. O que era tido como uma morte natural, o fantasma\nrevela que foi um assassinato cometido por seu próprio irmão: “[...] a serpente\ncuja mordida tirou a vida de teu pai agora usa nossa coroa” (SHAKESPEARE, 2019,\np. 36). E exorta Hamlet: “Se você tem sentimentos naturais não deve tolerar;\nnão deve tolerar que o leito real da Dinamarca sirva de palco à devassidão e ao\nincesto” (SHAKESPEARE, 2019, p. 37). O fantasma do pai, poderíamos dizer,\ntambém é imagem de um Superego ressentido, já que, como o fantasma mesmo\nafirma, sua morte se deu de forma muito cruel, no auge dos seus pecados, pois\nnão houve tempo para confessar-se, comungar e receber a extrema-unção\n(SHAKESPEARE, 2019). Destaca-se que os valores religiosos também constituem o\nSuperego, a instância moral do aparelho psíquico (FREUD, 1996g). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EExortado pelo fantasma\ndo pai, Hamlet toma para si a missão de vingar o assassinato de seu pai. Mas,\naos “olhos” do Superego, não é apenas vingar a morte do pai, mas sim\nrestabelecer a moralidade no reino da Dinamarca, ou seja, cumprir a missão de\nguardião e promotor moral que lhe atribui o berço nobre de seu nascimento:\n“Nosso tempo está desnorteado. Maldita a sina que me fez nascer um dia pra\nconsertá-lo!” (SHAKESPEARE, 2019, p. 41). Assim, o personagem Hamlet generaliza\na “queda moral” de que sua família foi artífice, atribuindo tal degradação à\népoca em que vive.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EMas, será no famoso\nmonólogo “Ser ou Não Ser” que poderemos contemplar de forma nítida o papel do\nSuperego na história do príncipe dinamarquês. De maneira poética, as máximas\nmorais consolidadas no aparelho psíquico demonstram seu impacto na vida de\nHamlet e do homem:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ESer ou não ser – eis a questão. Será\nmais nobre sofrer na alma pedradas e flechadas do destino feroz ou pegar em\narmas contra o mar de angústias – e, combatendo-o, dar-lhe fim? Morrer; dormir;\nsó isso. E com o sono – dizem – extinguir dores do coração e as mil mazelas\nnaturais a que a carne é sujeita; eis uma consumação ardentemente desejável.\nMorrer – dormir – Dormir! Talvez sonhar. Aí está o obstáculo! Os sonhos que hão\nde vir no sono da morte quando tivermos escapado ao tumulto vital nos obrigam a\nhesitar: e é essa reflexão que dá à desventura uma vida tão longa. Pois quem\nsuportaria o açoite e os insultos do mundo, a afronta do opressor, o desdém do\norgulhoso, as pontadas do amor humilhado, as delongas da lei, a prepotência do\nmando, e o achincalhe que o mérito paciente recebe dos inúteis, podendo, ele\npróprio, encontrar seu repouso com um simples\u003Cspan style=\"font-size: 10pt;\"\u003E \u003C\/span\u003Epunhal?\nQuem aguentaria fardos, gemendo e suando numa vida servil, senão porque o\nterror de alguma coisa após a morte – o país não descoberto, de cujos confins\njamais voltou nenhum viajante – nos confunde a vontade, nos faz preferir e\nsuportar os males que já temos, a fugirmos para outros que desconhecemos? E\nassim a reflexão faz todos nós covardes. E assim o matiz natural da decisão se\ntransforma no doentio e pálido pensamento. E empreitadas de vigor e coragem,\nrefletidas demais, saem de seu caminho, perdem o nome de ação [...]\n(SHAKESPEARE, 2019, p. 71-72).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENota-se, portanto, que\na dúvida do que há após a morte exerce um papel coercitivo e regulador da ordem\nda vida em sua cotidianidade de sofrimentos, impedindo que o homem, o próprio\nHamlet nesse caso, resolva suas dores e seus problemas abraçando a morte.\nDestarte, pode-se dizer que a religião contribui em grande medida para que o\nhomem se preocupe com a vida pós-morte, já que ela mesma é quem postula e\nteoriza sobre o “país não descoberto”, com suas noções de paraíso, purgatório e\ninferno (no caso do cristianismo\/catolicismo), impondo um padrão moral ideal\npara o êxito na vida além-túmulo. Desse modo, a noção de que nossas ações são\ncontabilizadas e julgadas por um Deus, tolhe em grande parte o agir humano, que\ndeve seguir as normas morais às quais o Superego lhe impõe.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EDeus, nesse sentido, pode ser concebido como\nprojeção do Superego, instância que aplica o mais rígido padrão moral (FREUD,\n1996f).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EÉ a partir desse\n“critério moral”, a vida após a morte com o julgamento de Deus, que Hamlet\nperde a oportunidade de matar seu tio e cumprir com o seu desejo de vingança.\nEm um momento a sós com seu tio, escondido, Hamlet tem a oportunidade de matá-lo;\nno entanto, nota que o tio está arrependido de seu ato sórdido e se pergunta\npelo perdão de Deus. Sendo assim, Hamlet hesita: “[...] um monstro mata meu pai\ne, por isso, eu, seu único filho, envio esse canalha ao céu. Oh ele pagaria por\nisso recompensa – isso não é vingança” (SHAKESPEARE, 2019, p. 93). Ou seja, ao\nimaginar que seu tio seria absolvido por estar arrependido e ganharia o céu,\nHamlet deixa de agir, perdendo a oportunidade.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\n\u003C\/span\u003EPara Hamlet, a moralidade, sobretudo religiosa, é de suma importância. Nota-se\nisso quando ele confronta sua mãe à respeito de seu casamento incestuoso: “[...]\noh, esse ato arranca a própria alma do corpo de um juramento e transforma a\nsanta religião em rapsódia de palavras; a face do céu se torna púrpura, sim, e esta\nterra sólida e compacta, como sentindo aproximar-se o Dia do Juízo” [...]\n(SHAKESPEARE, 2019, p. 96).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E4.2 ID\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003ENo que se refere ao Id,\ncomo já exposto, trata-se da dimensão mais primitiva do aparelho psíquico,\nconstituindo-se de todo o aparato instintual do indivíduo e que possui certa\ncarga hereditária, sendo puramente inconsciente (CARLONI, 2011\u003C\/span\u003E; \u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EFREUD, 1996g). Afirma Marcuse\n(1975, p. 46) que\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EO id está isento das formas e princípios\nque constituem o indivíduo consciente e social. Não é afetado pelo tempo nem\nperturbado por contradições; ignora valores, bem e mal, moralidade. Não visa à\nautopreservação: esforça-se unicamente pela satisfação de suas necessidades\ninstintivas, de acordo com o princípio de prazer.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EPercebe-se, portanto,\nque essa instância do aparelho psíquico, ao não levar em consideração qualquer\nmoralidade, deseja a qualquer custo satisfazer seus desejos, sua necessidade de\nprazer, não levando em consideração o próprio risco de morte ou prejuízo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EIsso comparece no\npersonagem Hamlet desde o princípio da trama. É o próprio fantasma do pai de\nHamlet que, invocando a moralidade manchada pelo seu assassinato, insta o\npríncipe a vingar-se. Se anteriormente atribuímos tal ensejo ao desejo do\nSuperego de que a vingança poderia restaurar a moralidade no país dinamarquês,\npodemos também relacioná-lo ao desejo instintual e passional do Id de aniquilar\naquele que de certa forma o feriu. Pois Hamlet poderia recorrer aos tribunais,\nusar de sua popularidade e nobreza para instigar desconfianças em torno do\natual Rei e, assim, provar sua culpa. Entretanto, caberá ao Id essa função\nvingativa ao desejar a morte do tio assassino a partir de suas próprias mãos e\nserá nisso que residirá seu gozo prazeroso (SHAKESPEARE, 2019). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEm uma fala de Hamlet,\nnuma cena posterior, pode-se constatar, por assim dizer, a voz do Id que\nreclama vingança, insatisfeito com a morosidade do próprio príncipe: “Eu, filho\nquerido de um pai assassinado, intimado à vingança pelo céu e o inferno, [...]\ndesafogando minha alma com palavras, me satisfazendo com insultos [...]”\n(SHAKESPEARE, 2019, p. 67). Céu e inferno podem aqui ser considerados como\nrepresentações morais do bem e do mal, representando a ação do Superego sobre o\nId. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAssim, adiante na\nhistória, podemos encontrar traços da ação do Id também no monólogo “Ser ou Não\nSer”, anteriormente citado. Nele, o ilustre dinamarquês pergunta-se o porquê de\nnão findar seus sofrimentos abraçando a morte que, como exposto, esbarra-se nos\nprincípios morais sobre a vida após a morte. Não obstante, podemos enxergar\nnesse monólogo um Id cansado do que podemos chamar de sofrimento, ou desprazer.\nComo anteriormente ilustrado por Marcuse (1975), o Id se guia pelo princípio de\nprazer não levando em consideração a autopreservação, e agora, se deparando com\ntanto desprazer, anseia sua destruição com vistas à “[...] extinguir dores do\ncoração e as mil mazelas naturais a que a carne é sujeita [...]” (SHAKESPEARE,\n2019, p. 71). Continua Hamlet: “[...] e assim o matiz natural da decisão se\ntransforma no doentio pálido do pensamento” (SHAKESPEARE, 2019, p. 72).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EHá nesta cena, portanto, uma interpolação\nentre Id \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eversus\u003C\/i\u003E Superego, Instinto \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eversus\u003C\/i\u003E Moralidade e ainda Ação \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eversus \u003C\/i\u003EPensamento. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EContinuando a trama, quando\nHamlet confronta a sós a Rainha, o Fantasma do falecido Rei reaparece.\nInteressante que, se antes tal fantasma poderia ser associado a uma imagem do\nSuperego ressentido, agora parece ser a representação do Id que busca reacender\no instinto vingativo do príncipe: “Não esqueça; esta visita é para aguçar tua\nresolução já quase cega” (SHAKESPEARE, 2019, p. 98). E Hamlet, então, reacende\nseus sentimentos passionais instituais de vingança e afirmará mais tarde: “[...]\nmeus pensamentos sejam só sangrentos; ou não sejam nada!” (SHAKESPEARE, 2019,\np. 111).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEntretanto, não é\nsomente em relação à vingança da morte do pai que podemos delinear a ação do Id\nno personagem analisado. Quando ele toma ciência da morte de Ofélia, deixa\nescapar sua grande paixão amorosa, anteriormente conspurcada por sua raiva e\nrancor. Ao redor da sepultura de Ofélia, no momento do sepultamento, Hamlet\nconfronta o sofrimento de Laertes (irmão de Ofélia) ao demonstrar os seus: “Eu\namava Ofélia. Quarenta mil irmãos não poderiam, somando seu amor, equipará-lo\nao meu. Que farás tu por ela?” (SHAKESPEARE, 2019, p. 138). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E4.3 EGO\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENo tocante ao Ego, como já dito, trata-se da\ninstância psíquica mediadora entre as duas outras instâncias psíquicas e a\nrealidade, sendo através do Ego que elas se relacionam com a mesma (FREUD,\n1996g). Nas palavras de Freud (1996g, p. 11), é ao\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...] ego que a consciência se acha\nligada: o ego controla as abordagens à motilidade - isto é, à descarga de\nexcitações para o mundo externo. Ele é a instância mental que supervisiona\ntodos os seus próprios processos constituintes e que vai dormir à noite, embora\nainda exerça a censura sobre os sonhos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDestaca-se que o Ego é em parte consciente e em\nparte inconsciente, ao contrário do Id que é inconsciente e do Superego que é,\nna maior parte inconsciente, e uma pequena parte consciente \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E(CARLONI, 2011). Pontua Marcuse (1975, p. 46) que\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\n“[...] o ego preserva a sua existência, observando e testando a realidade,\nrecebendo e conservando uma imagem verdadeira da mesma, ajustando-se à\nrealidade e alterando-a no seu próprio interesse”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENesse sentido, percebe-se no decorrer de toda\npeça que Hamlet da Dinamarca encontra dificuldades no que concerne a\nconciliação de seus impulsos e sua moralidade, uma moralidade que barra por\nvezes suas ações. O Ego parece não saber o que fazer e é atormentado por aquilo\nque acontece consciente e inconscientemente em sua mente. É o que pode se\nverificar na fala do Rei sobre Hamlet: “Sobre a metamorfose de Hamlet.\nMetamorfose é a palavra certa, pois nem exterior, nem interiormente ele é mais\no que foi. Não sei que coisa o poderá ter afastado tanto do entendimento de si\nmesmo, além da morte do pai” (SHAKESPEARE, 2019, p. 47). O Rei parece\nconstatar, então, uma mudança na personalidade de Hamlet ou ainda uma perda de sua\nidentidade. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EEm outra cena, é perceptível que o que outrora\nera o refúgio do príncipe, agora se torna uma prisão. O próprio Hamlet afirma:\n“A Dinamarca é uma prisão!” (SHAKESPEARE, 2019, p. 56). Aqui se pode inferir\numa massiva repressão do Superego ao Ego, ao ponto de o que deveria ser o berço\nda moral e de toda idealidade, a Dinamarca, se torna uma prisão, algo que\nafugenta e tortura o Ego. Como mostrado nos tópicos anteriores, o Superego\naplica o mais rígido padrão moral no Ego que lhe fica à mercê (\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EFREUD, 1996f). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENesse contexto, o\nmonólogo “Ser ou Não Ser” torna-se um desabafo doído do próprio Ego indefeso\nque se vê contrariado por seus instintos e moralidade, bem como pela realidade\nque se apresenta a ele. Nesse monólogo, as instâncias mentais Id, Ego e\nSuperego parecem confundir-se e a síntese de sua relação e dinamicidade compõe\na subjetividade do melancólico príncipe (CARLONI, 2011). Outro exemplo da ação\nda avaliação do Superego sobre o Ego encontra-se logo em seguida à fala do\npríncipe à Ofélia: “Sou arrogante, vingativo, ambicioso; com mais crimes na\nconsciência do que pensamentos para concebê-los, imaginação para\ndesenvolvê-los, tempo para executá-los” (SHAKESPEARE, 2019, p. 73). Ao mesmo\ntempo em que o príncipe se atribui adjetivos negativos, lamenta-se por sua\ninércia em vingar a morte do pai: um eu, Ego, que não consegue agir. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EPosteriormente, em\nconversa com Horácio, seu amigo, Hamlet expressa o desejo de uma conciliação\nentre paixão e razão ao afirmar “[...] felizes esses nos quais paixão e razão\nvivem em harmonia” (SHAKESPEARE, 2019, p. 78). Ou seja, a felicidade para\nHamlet parece consistir no equilíbrio da paixão (Id) e da razão que é expressão\ndo Ego, mas de um Ego que a todo o momento é avaliado por um Superego, de maneira\nque a ação fica condicionada à reflexão, como bem demonstra o monólogo “Ser ou\nNão Ser” quando Hamlet afirma “[...] e assim o matiz natural da decisão se\ntransforma no doentio e pálido pensamento. E empreitadas de vigor e coragem,\nrefletidas demais, saem de seu caminho, perdem o nome de ação [...]”\n(SHAKESPEARE, 2019, p. 72). \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAdiante na peça, em um acesso de raiva, Hamlet\ndiscutia com sua mãe e ao ouvir um ruído atrás das cortinas assassina\nimpulsivamente, e sem saber, Polônio, pai de Ofélia, que estava escondido para\nouvir a conversa do príncipe com sua mãe e relatar a mesma ao atual Rei. É\nnesta cena que encontramos um exemplo bastante eloquente da ação do impulso\ndescontrolado do Id e de um Ego enfraquecido. Logo após se dar conta de que matara\nPolônio, Hamlet retira de si a única e exclusiva responsabilidade pelo\nassassinato: “[...] eu me arrependendo; mas Deus quis assim; que eu fosse o\ncastigo dele, e ele o meu [...]” (SHAKESPEARE, 2019, p. 101). A transferência\nda responsabilidade do assassinato para um possível destino delineado por Deus\ndenota a tentativa do Ego de se eximir da culpa por ter falhado, já que é o Ego\nquem medeia as pulsões e impulsos, dosando o que vem a consciência ou o que se\ntorna ação (FREUD, 1996g; MARCUSE, 1975). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEm cena posterior, ao se encaminhar para sua\nviagem para a Inglaterra à pedido do Rei para tentar recuperar-se de sua\nmelancolia raivosa, Hamlet depara-se com o exército de Fortinbrás, Príncipe da\nNoruega, que ia em direção à Polônia guerrear por um insignificante território.\nDeparando-se com isso, exclama Hamlet: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EComo é que eu fico, então, eu que com um\npai assassinado e uma mãe conspurcada, excitações do meu sangue e da minha\nrazão, deixo tudo dormir? E, pra minha vergonha, vejo a morte iminente de vinte\nmil homens que, por um capricho, uma ilusão de glória, caminham para a cova\ncomo quem vai pro leito, combatendo por um terreno no qual não há espaço para\nlutarem todos; nem dá tumba suficiente para esconder os mortos? (SHAKESPEARE,\n2019, p. 111).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ETal exclamação reforça a incapacidade do Ego de\nagir, ao preferir lamentar-se e mergulhar na melancolia. E, posteriormente, o\npróprio Hamlet exalta a impulsividade com sua imprudência e imediaticidade:\n“mas louvada seja a impulsividade, pois a imprudência às vezes nos ajuda onde\nfracassam as nossas tramas muito planejadas” (SHAKESPEARE, 2019, p. 140). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EComo visto na trágica história do Príncipe\nDinamarquês, seu Ego parece ser enfraquecido pela realidade e pelas outras\ninstâncias psíquicas que compõe seu aparato subjetivo. Como já demonstrado, a\nprópria divisão da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epsique \u003C\/i\u003Eem Id, Ego\ne Superego ocorre de uma cisão psíquica fruto da interpolação instinto \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eversus \u003C\/i\u003Erealidade. No entanto, enquanto\ninstância mediadora entre o sujeito e a realidade, bem como entre o Id e\nSuperego, o Ego adota uma postura que em si mesma provoca sua própria divisão\n(FREUD, 1996a; 1996g). É o que se percebe nas atitudes do Príncipe que procura\nsatisfazer ao desejo e impulso de vingança do Id ao passo que tenta\ncorresponder a uma moralidade ideal e a um eu ideal que lhe impõe o Superego. Superego\neste ferido, já que percebe que a moralidade ideal a qual o Ego acreditava\nexistir desmorona com o assassinato do Rei Hamlet por seu próprio irmão,\nCláudio, e o posterior casamento incestuoso da Rainha com o mesmo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"EstiloSessoPrimArial\" style=\"margin-bottom: 0cm; mso-list: none; text-align: center;\"\u003E\u003Cspan style=\"font-size: 12.0pt; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003E5\nCONSIDERAÇÕES FINAIS\u003C\/b\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloSessoPrimArial\" style=\"line-height: 150%; margin-bottom: 0cm; mso-list: none;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpodetexto\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: Calibri;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENeste artigo, propusemos realizar uma análise do\npersonagem Hamlet da famosa tragédia de Shakespeare a partir da teoria da Cisão\ndo Eu, postulada por Sigmund Freud, com vistas a compreender o paradigma de\nhomem na referida obra shakespeariana. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpodetexto\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: Calibri;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDiante do exposto nos tópicos anteriores, a partir\nda análise do personagem Hamlet, consideramos que o paradigma de homem que\ncomparece em tal obra é o paradigma do homem cindido, o qual nos revelou a\nteoria de Freud. A cisão da qual falamos encontra-se no campo noológico, ou\nseja, no campo do aparelho psíquico que compõe a subjetividade e o ser do\nhomem. Como chamado por Freud, a \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EIchspaltung\n\u003C\/i\u003Edenota a cisão da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epsique\u003C\/i\u003E humana\ngerada pela interpolação instinto \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eversus \u003C\/i\u003Erealidade,\na qual o sujeito está submetido desde o início de sua vida. Dessa forma, o eu\nconsciente (Ego) deve mediar os instintos mais primitivos de que seu ser\nherdara (Id) com as proibições da realidade a qual lhe irá impor uma moralidade\ne um ideal de eu que se condensará no aparelho psíquico (Superego). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpodetexto\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: Calibri;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDe forma alguma este artigo esgota as reflexões\nsobre a teoria da cisão do eu, bem como sobre a obra “Hamlet”. Apontamos assim,\na necessidade inclusive de, em futuras pesquisas, ampliar a análise para além\ndo personagem Hamlet, abarcando a totalidade dos personagens principais da\nfamosa obra shakespeariana. Mas não só sugerimos como fontes de pesquisa e\nreflexão as demais tragédias de Shakespeare, nomeadamente “Otelo” e “Romeu e\nJulieta”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpodetexto\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: Calibri;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ECom as lentes de Freud, pudemos ler “Hamlet” de\nShakespeare e compreender que grande parte da melancolia e sofrimento do\npríncipe se originou do desequilíbrio entre suas instâncias psíquicas do qual o\nEgo é mediador. A trágica história do nobre dinamarquês mostrou-nos que o\nconflito entre os ideais morais e nossos instintos pode gerar complicações\nnefastas ao passo que inibem nossas ações. Tanto Freud quanto Shakespeare, ao\nescrever Hamlet, nos mostram que o ser do homem está intimamente ligado à sua\ncapacidade de agir, um contraponto importante em relação à concepção cartesiana\nonde a razão ocupa um espaço egrégio. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpodetexto\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: Calibri;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDessa forma, contribuímos com a reflexão acerca do\nparadigma de homem atual, que muito pensa e pouco age. Muito se fala, muito se\nestuda, muito se raciocina e pouco se faz em nossa cotidianidade. Deixamo-nos\nconduzir por uma suposta moralidade ideal que tolhe em grande medida o agir\nhumano. Os grandes paradigmas morais acabam por falhar em dar respostas aos\nmais variados instintos humanos, tornando-se uma lista de proibições, às vezes\nirracionais, que podem dificultar a vida de quem não se enquadra nessa suposta\nmoralidade ideal ou, ainda, em um suposto ideal de eu o qual o Superego\nintrojeta.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpodetexto\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: Calibri;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EHamlet, perdido em suas reflexões melancólicas\ndeixa de agir quando deveria, deixando de levar à cabo a vingança a que se\npropusera, e será, portanto, o acaso quem decidirá o final da história quando\numa sucessão de erros e mal entendidos levam à morte a maioria dos personagens\nprincipais deixando o trono dinamarquês vago. Tal trono será ocupado pelo Príncipe\nFortinbrás da Noruega, representação daquele que decidiu agir quando a ocasião\nlhe permitiu, sem grandes reflexões morais acerca desse seu ato.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloSessoPrimArial\" style=\"margin-bottom: 0cm; mso-list: none;\"\u003E\u003Cspan style=\"font-size: 12.0pt; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloSessoPrimArial\" style=\"margin-bottom: 0cm; mso-list: none;\"\u003E\u003Cspan style=\"font-size: 12.0pt; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloSessoPrimArial\" style=\"line-height: 150%; margin-bottom: 0cm; mso-list: none;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EReferências Bibliográficas:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloSessoPrimArial\" style=\"line-height: 150%; margin-bottom: 0cm; mso-list: none;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EALBERTI,\nSonia; SANTOS, Cezar; BETEILLE, Irene. A extimidade do Supereu e um sujeito melancolizado.\u0026nbsp;\u003Cb\u003ERevista\nLatinoamericana de Psicopatologia Fundamental\u003C\/b\u003E, São Paulo, v. 22, n. 4, pp.\n782-802, 2019. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ECARLONI,\nPaola. A História e a Constituição da Psicanálise: Introdução aos Principais\nConceitos Freudianos para Entender a Subjetividade Humana. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ERevista Eletrônica de Educação da Faculdade Araguaia\u003C\/b\u003E, Goiânia, v.\n1, n. 1, pp. 01-12, 2011. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ECORDEIRO,\nJoão Roberto Marques.\u0026nbsp;\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EAspectos do\ncristianismo no texto dramático Hamlet de William Shakespeare\u003C\/b\u003E. 2018. 126 f.\nDissertação (Mestrado) - Curso de Ciências da Religião, Universidade Federal de\nSergipe, São Cristóvão, 2018. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDESCARTES,\nRené.\u0026nbsp;\u003Cb\u003EDiscurso do método\u003C\/b\u003E: para bem conduzir a própria razão e\nprocurar a verdade nas ciências. Tradução: Jacob Guinsburg e Bento Prado Jr. São\nPaulo: Difusão Europeia do Livro, 1962. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EENDO,\nPaulo; SOUZA, Edson. Itinerário para uma leitura de Freud. In: FREUD,\nSigmund.\u0026nbsp;\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EO futuro de uma ilusão\u003C\/b\u003E.\nTradução: Renato Zwick. Porto Alegre: L\u0026amp;PM, 2011, pp. 03-11. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EFREUD,\nSigmund. A Divisão do Ego no Processo de Defesa. In: ______.\u0026nbsp;\u003Cb\u003EMoisés e o\nmonoteísmo, esboço de psicanálise e outros trabalhos (1937-1939)\u003C\/b\u003E. Rio de\nJaneiro: Imago, 1996a. pp. 175-178. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EFREUD,\nSigmund.\u0026nbsp;\u003Cb\u003EA interpretação dos sonhos (I) (1990)\u003C\/b\u003E. Rio de Janeiro:\nImago, 1996b. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EFREUD,\nSigmund.\u0026nbsp;\u003Cb\u003EA interpretação dos sonhos (ii) e sobre os sonhos (1900-1901)\u003C\/b\u003E.\nRio de Janeiro: Imago, 1996c. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EFREUD,\nSigmund. Carta 71. In: ______.\u0026nbsp;\u003Cb\u003EPublicações pré-psicanalíticas e esboços\ninéditos (1886-1889)\u003C\/b\u003E. Rio de Janeiro: Imago, 1996d. pp. 199-201. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EFREUD,\nSigmund.\u0026nbsp;\u003Cspan style=\"mso-bidi-font-weight: bold;\"\u003EConferência XVIII\u003C\/span\u003E:\nFixação em Traumas - O Inconsciente. In: ______.\u0026nbsp;\u003Cb\u003EConferências introdutórias\nsobre psicanálise (parte III)\u003C\/b\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\n(1915-1916)\u003C\/b\u003E. Rio de Janeiro: Imago, 1996e. pp. 23-32. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EFREUD,\nSigmund. Conferência XXXI: A Dissecção da Personalidade Psíquica. In:\n______.\u0026nbsp;\u003Cb\u003ENovas conferências introdutórias sobre psicanálise e outros\ntrabalhos (1932-1936)\u003C\/b\u003E. Rio de Janeiro: Imago, 1996f. pp. 40-55. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EFREUD,\nSigmund. Esboço de Psicanálise. In: ______.\u0026nbsp;\u003Cb\u003EMoisés e o monoteísmo,\nesboço de psicanálise e outros trabalhos (1937-1939)\u003C\/b\u003E. Rio de Janeiro:\nImago, 1996g. pp. 89-134. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EFREUD,\nSigmund. O Ego e o Id. In: ______.\u0026nbsp;\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EO\nego e o id e outros trabalhos (1923-1925)\u003C\/b\u003E. Rio de Janeiro: Imago, 1996h. pp.\n03-41. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EGARCIA-ROZA,\nLuiz Alfredo. O Sujeito e o Eu. In: ______.\u0026nbsp;\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EFreud e o inconsciente\u003C\/b\u003E. 24. ed. Rio de Janeiro: Zahar, 2009. pp.\n196-229. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EMARCUSE,\nHerbert. A Origem do Indivíduo Reprimido (Ontogênese). In: ______.\u0026nbsp;\u003Cb\u003EEros\ne civilização\u003C\/b\u003E: uma Interpretação Filosófica do Pensamento de Freud. 6. ed.\nRio de Janeiro: Zahar, 1975. pp. 41-66. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EMARIN,\nRonaldo. \u003Cb\u003EO oceano Shakespeare\u003C\/b\u003E\u003Cspan style=\"mso-bidi-font-weight: bold;\"\u003E:\u003C\/span\u003E\numa (auto) biografia. 2011. 183 f. Tese (Doutorado) - Curso de Artes,\nUniversidade Estadual de Campinas, Campinas, 2011. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ESAAVEDRA,\nClaudia Carla Echenique.\u0026nbsp;\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EShakespeare\nalém do espaço tempo\u003C\/b\u003E: uma conversa sobre direitos humanos nas tragédias\nTito Andrônico, Ricardo III e Macbeth. 2014. 403 f. Tese (Doutorado) - Curso de\nArtes, Universidade Estadual de Campinas, Campinas, 2014. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ESANTOS,\nMário Ferreira dos. Introdução ao Estudo da Noologia. In: ______.\u0026nbsp;\u003Cb\u003ENoologia\ngeral\u003C\/b\u003E. São Paulo: Logos, 1956. pp. 11-13. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESHAKESPEARE, William.\u0026nbsp;\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EHamlet\u003C\/b\u003E. Tradução: Millôr Fernandes. \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EPorto\nAlegre: L\u0026amp;PM, 2019.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cbr \/\u003E\u003C\/div\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/729974863689257213\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/hamlet-de-shakespeare-uma-analise.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/729974863689257213"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/729974863689257213"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/hamlet-de-shakespeare-uma-analise.html","title":"Hamlet de Shakespeare: uma análise a partir da Teoria da Cisão do Eu de Sigmund Freud"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEg8aRDCrfilmlf9LjwFk_vHFII8CxicasTyaDpUqSuhM72zzQDS09T-2sw--DtUerHZiVx7L-TCRylQZhjQGdF34obrbEM-kHKYYGJG0AB3CZ7DqU2C22UJ5ckaS_7LkVizgyjVGXlYyrEjLNSdHdoqRYuzQTa-FTL2_0y9Rpx7mFT8kwaQTxkUXR4H\/s72-w400-h160-c\/Design%20sem%20nome%20(4).png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-7192511785757650727"},"published":{"$t":"2022-03-24T01:59:00.001-03:00"},"updated":{"$t":"2022-03-24T01:59:23.869-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"O abandono do homem espiritual: uma leitura da fragmentação humana a partir das categorias antropológicas de Lima Vaz"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003Cspan style=\"background-color: white; color: #333333; font-size: 13px;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/span\u003E\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\/AVvXsEgZYbyhkQv0fkRqtNPPipzqt6VwxcgsDP17hUEZWwjE335bjJOKGMT-nxywFxt4IU_smt4wvuG_yG00_EgfYEiqiiQvRcj7uwwwHcEAf7jhrT3HTI-8L6vpkL5dpk54X5ZjLZSDV9MQM_NfHTjcs3aDJLynfEHoi3JzsdlwolLi4CdtsHFnrAi6l9C9\/s800\/Design%20sem%20nome%20(3).png\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"160\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgZYbyhkQv0fkRqtNPPipzqt6VwxcgsDP17hUEZWwjE335bjJOKGMT-nxywFxt4IU_smt4wvuG_yG00_EgfYEiqiiQvRcj7uwwwHcEAf7jhrT3HTI-8L6vpkL5dpk54X5ZjLZSDV9MQM_NfHTjcs3aDJLynfEHoi3JzsdlwolLi4CdtsHFnrAi6l9C9\/w400-h160\/Design%20sem%20nome%20(3).png\" width=\"400\" \/\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1IfDrvlFZKIZ-nTE-dnVXRg2rn5lAz6w7\/view\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EPDF\u003C\/span\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: justify;\"\u003E\n\n\u003Cp align=\"left\" class=\"Nomesalunoeorientador\" style=\"margin-bottom: 0cm; text-align: left;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003ECarlos Daniel de Souza Martins\u003C\/b\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"left\" class=\"Nomesalunoeorientador\" style=\"margin-bottom: 0cm; text-align: left;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EGraduado em Filosofia pelo Centro\nUniversitário Salesiano de Vitória (ES). E-mail: carlosdanielsm99@gmail.com.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"left\" class=\"Nomesalunoeorientador\" style=\"margin-bottom: 0cm; text-align: left;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp align=\"left\" class=\"Nomesalunoeorientador\" style=\"margin-bottom: 0cm; text-align: left;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003ETalita Cristina Garcia\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Nomesalunoeorientador\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"background: white;\"\u003EGraduada em Filosofia pela\nUniversidade São Judas Tadeu; Doutora em História Social pela Universidade de\nSão Paulo. E-mail: talitacgarcia@yahoo.com.br\u003C\/span\u003E\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"left\" class=\"Instituio\" style=\"text-align: left; text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"resumoeabstract\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003EResumo: \u003C\/b\u003EÉ notável na\nsociedade contemporânea uma diversidade de crises que assolam a humanidade em\nseus diferentes campos de relação. Fala-se muito em crise econômica, crise\npolítica, crise cultural, crise moral e ainda muitas outras formas específicas\nde conflito. Nota-se, porém, que o ser humano está na base dessas manifestações\nfragmentárias, pois ele se encontra no centro das diversas formas de expressão\ncultural. Isso nos permite dizer que o cerne das diferentes crises encontradas\nna contemporaneidade é a própria crise humana que, tendo rompido sua unidade\nestrutural, encontra-se fragmentada e sem sentido. Diante disso, este artigo\nteve por objetivo compreender a fragmentação humana, dentro das rupturas\nocorridas no contexto moderno-contemporâneo, a partir dos conceitos\nfundamentais da antropologia filosófica de Henrique Claudio de Lima Vaz. Esta\npesquisa utilizou metodologia de revisão bibliográfica, e ao final do artigo,\npretendeu evidenciar a necessidade de autorrealização do ser humano na unidade\nde suas categorias, reafirmando a dignidade da pessoa humana.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cdiv style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003EPalavras-chave\u003C\/b\u003E:\u003Cspan style=\"font-size: 12pt;\"\u003E Antropologia Filosófica.\nLima Vaz. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12pt;\"\u003EFragmentação humana. \u003C\/span\u003E\u003C\/span\u003E\u003C\/div\u003E\n\n\u003Cp class=\"EstiloEspeamentoArial\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Ca name=\"_Hlk543408851\"\u003E\u003C\/a\u003E\u003Ci\u003E\u003Cspan lang=\"EN-US\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"resumoeabstract\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Ca name=\"_Hlk54340902\"\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\"\u003EA\u003Ca name=\"_Hlk543409021\"\u003E\u003C\/a\u003Ebstract: \u003C\/span\u003E\u003Cspan lang=\"EN-US\"\u003EIt is notable in\ncontemporary society a diversity of crises that plague humanity in its\ndifferent fields of relationship. There is much talk of economic crisis,\npolitical crisis, cultural crisis, moral crisis and many other specific forms\nof conflict. It is noted, however, that man is at the base of these fragmentary\nmanifestations, as he is at the center of the various forms of expression of\nculture. This allows us to say that the heart of the different crises found in\ncontemporary times is the very crisis of man who, having broken his structural\nunity, is fragmented and bewildered. With this, the objective is to understand\nhuman fragmentation, within the ruptures that occurred in the\nmodern-contemporary context, from the fundamental concepts of philosophical\nanthropology by Henrique Claudio de Lima Vaz. For this, an exploratory\nmethodology was used, which is based on a bibliographic research. Thus, at the\nend of the article, the need for self-realization of man in the unity of his\ncategories is evident, reaffirming the dignity of the human person.\u003C\/span\u003E\u003Cspan lang=\"EN-US\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Ca name=\"_Hlk54340918\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12pt;\"\u003EKeywords:\u003C\/span\u003E\u003C\/b\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12pt;\"\u003E\nPhilosophical Anthropology. Lima Vaz. \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt;\"\u003EHuman Fragmentation.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"KeyWords\" style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"Itensnumerados\" style=\"margin-left: 36.0pt; mso-list: l0 level1 lfo1; text-align: center; text-indent: -18.0pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003E1\u003Cspan style=\"font-size: 7pt; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003C!--[endif]--\u003EINTRODUÇÃO\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"Itensnumerados\" style=\"line-height: 150%; text-align: center;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003E\u0026nbsp;\u003C\/b\u003E\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloCorpodetextoArial\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: Calibri;\"\u003EHenrique\nClaudio de Lima Vaz (1921 – 2002), padre jesuíta e filósofo brasileiro, é\nconsiderado com grande destaque entre as mentes intelectuais das últimas\ndécadas no Brasil. Com uma escrita fortemente sistematizada, Lima Vaz procura,\natravés da dialética hegeliana, esclarecer o ser humano, a ética, o mundo, a\ncultura, a história e a transcendência numa análise filosófica da realidade\nsociocultural. Seu processo metodológico, em vista de um desenvolvimento\nfilosófico, está ligado diretamente à rememoração da discussão conceitual ao\nlongo da história (FERREIRA, 2009, p. 26). \u003C\/span\u003E\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloCorpodetextoArial\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: Calibri;\"\u003EA\nintenção de responder à pergunta sobre “o que é o homem?” é a principal\nmotivação para os estudos antropológicos de Lima Vaz. O caminho para essa\nresposta se dará ao longo do resgate e da reflexão acerca das diversas imagens\nde ser humano, elaboradas no itinerário filosófico dos períodos clássico,\nmedieval, moderno e contemporâneo. \u003C\/span\u003E\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloCorpodetextoArial\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: Calibri;\"\u003EPara\nVaz (2014, p. 159), a integração entre a tradição clássica (greco-romana) e a\ntradição bíblico-cristã oferece duas contribuições fundamentais para ideia de\nser humano: o homem como portador de uma razão universal (\u003Ci\u003Eanimal rationale\u003C\/i\u003E)\ne dotado da liberdade de escolha (\u003Ci\u003Eliberum arbitrium\u003C\/i\u003E). Essas duas\ncaracterísticas colocam a antropologia filosófica na interseção entre a\nMetafísica e a Ética. \u003C\/span\u003E\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloCorpodetextoArial\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: Calibri;\"\u003EEntretanto,\na partir do século XVIII, a ideia de ser humano, herdada pela tradição\nfilosófica ocidental, é dissolvida em meio as novas ciências do homem e da\nnatureza, como a Psicologia e a Biologia. O desequilíbrio entre as dimensões\nmaterial e espiritual no avançar da modernidade provoca rupturas que afetam e\nfragmentam a própria unidade ontológica do ser humano e descaracterizam o seu\nmodo de vida propriamente humano (VAZ, 2014, p. 14). \u003C\/span\u003E\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloCorpodetextoArial\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: Calibri;\"\u003EPor\nconseguinte, entendemos que a reflexão sobre o ser humano se encontra no cerne\ndas diversas formas de interpretação do homem, como a Antropologia, a\nPsicologia, a Filosofia e a Cultura. Além disso, uma vida fragmentada, sem a\nunidade de suas estruturas, apresenta sintomas que prejudicam a ela mesma:\nvícios, consumismo, banalização do sexo, violência, depressão e suicídio. Tais\nsintomas se estendem do indivíduo à relação social da família, da educação, do\ntrabalho, da cultura e da arte, da forma de governar e, principalmente, da\nética (FRANCA, 2019).\u0026nbsp; \u003C\/span\u003E\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloCorpodetextoArial\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: Calibri;\"\u003ENesse\ncontexto, encontramos a possibilidade de elaborar uma reflexão sobre o problema\nque orienta este artigo: como compreender a fragmentação humana a partir das\ncategorias propostas pela Antropologia de Lima Vaz?\u0026nbsp; \u003C\/span\u003E\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloCorpodetextoArial\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none; text-indent: 35.45pt;\"\u003E\u003Cspan class=\"EstiloCorpodetextoArialChar\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: Calibri;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAssim,\ndesenvolvemos este trabalho, numa metodologia de cunho exploratório e de\npesquisa bibliográfica, a fim de: conceituar as categorias fundamentais do ser\nhumano em Lima Vaz; refletir sobre a categoria Espírito como “modo de vida\npropriamente humano”; definir o contexto em que se insere a fragmentação humana\ne, por fim, abordar suas consequências existenciais e sociais.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloCorpodetextoArial\" style=\"line-height: 150%; margin-bottom: 0cm; mso-pagination: none;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"paragraph\" style=\"margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: center; text-indent: -18.0pt; vertical-align: baseline;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003E2\u003Cspan style=\"font-size: 7pt; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cb\u003EA UNIDADE CATEGORIAL DO SER HUMANO\u003C\/b\u003E\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; vertical-align: baseline;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EA\u0026nbsp;obra\u0026nbsp;de\u0026nbsp;Vaz\n(2014),\u0026nbsp;“Antropologia Filosófica”, é composta por duas partes. Na primeira,\no filósofo\u0026nbsp;apresenta\u0026nbsp;os conceitos antropológicos elaborados\u0026nbsp;pela\ntradição filosófica\u0026nbsp;e inicia a\u0026nbsp;sistematização de seu pensamento.\nNele,\u0026nbsp;o ser humano\u0026nbsp;é reconhecido\u0026nbsp;como ser constituído de\ncategorias: o corpo próprio, a\u0026nbsp;\u003Ci\u003Epsique\u003C\/i\u003E\u0026nbsp;e o espírito.\u0026nbsp;Na\nsegunda parte, Vaz (1992)\u0026nbsp;continua apresentando\u0026nbsp;a constituição humana\nnas relações de objetividade, intersubjetividade e transcendência.\nAo\u0026nbsp;desenvolver\u0026nbsp;esses conceitos, Lima Vaz\u0026nbsp;indica\u0026nbsp;a unidade\nontológica entre essas categorias\u0026nbsp;como processo de realização do homem\nenquanto pessoa humana, ao que\u0026nbsp;ele\u0026nbsp;denominará categoria da realização\ne categoria da pessoa.\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EPara tal fim,\nVaz (2014) distingue a compreensão do ser humano em três momentos, ou domínios,\nfundamentais de seu procedimento metodológico: a pré-compreensão, a compreensão\nexplicativa e a compreensão filosófica ou transcendental. Nesses estágios se pode\nidentificar a evolução da percepção do homem sobre si mesmo, desde uma análise\nexterior de si a uma visão global e transcendente da realidade.\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EPor\nconseguinte, o filósofo articula o seu pensamento e o desenvolvimento das\ncategorias antropológicas através de um movimento dialético chamado\nsuprassunção. Nele, o ser humano afirma-se enquanto sujeito (S) que passa do\nmundo da natureza (N) ao mundo da forma (F) ou da significação:\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 113.25pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003EEsse movimento dialético, que se pode\nrepresentar com o esquema (N) – (S) – (F), aparece como constitutivo do\nser-homem em todos os momentos de sua autocompreensão [...], pois exprime\na\u0026nbsp;\u003Ci\u003Elógica\u0026nbsp;\u003C\/i\u003Edo seu ser [...] estruturada como movimento de\nsuprassunção (\u003Ci\u003EAufhebung\u003C\/i\u003E) da Natureza na Forma pela mediação do Sujeito\nno sentido estrito de sua\u0026nbsp;\u003Ci\u003Esubjetividade\u003C\/i\u003E\u0026nbsp;ou de sua\u0026nbsp;\u003Ci\u003Eegoidade\u003C\/i\u003E\u0026nbsp;[...]\n(VAZ, 2014, p. 166\u0026nbsp;– grifos do autor).\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 113.25pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-size: 14.0pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EAssim, neste\nprimeiro momento, desejamos expor as categorias e as relações humanas propostas\npor Lima Vaz, no intento de demonstrar a necessidade de sua integração\u0026nbsp;frente\naos desafios impostos por uma sociedade dirigida pela lógica do consumo e da\nsatisfação pessoal.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; vertical-align: baseline;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"paragraph\" style=\"margin: 0cm; text-align: center; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E2.1\nO corpo próprio e o psiquismo\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; vertical-align: baseline;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EO primeiro\nproblema que se apresenta\u0026nbsp;na\u0026nbsp;discussão conceitual\u0026nbsp;de\nVaz\u0026nbsp;(2014, p. 177)\u0026nbsp;é a presença\u0026nbsp;imediata\u0026nbsp;do ser humano no\nmundo através de seu corpo. O processo de autocompreensão humano\u0026nbsp;encontra\nseu início no entendimento dessa condição corporal. Porém, o autor não se\nrefere ao corpo meramente físico-biológico. Lima Vaz\u0026nbsp;aborda essa temática\nnuma categoria específica denominada\u0026nbsp;corpo próprio, com uma dimensão\nintencional singular do sujeito, que o difere\u0026nbsp;dos demais entes\ncorpóreos.\u0026nbsp;\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EDessa forma, o\ninício da pré-compreensão do corpo\u0026nbsp;próprio, ou seja, da imagem de corpo\nformada pela experiência que o indivíduo faz de si mesmo, dá-se na distinção\nentre a presença natural do ser humano no mundo e sua intencionalidade.\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EEnquanto\npresença natural, o homem\u0026nbsp;se encontra sujeito às leis da natureza.\u0026nbsp;É\num estar-no-mundo passivo às circunstâncias e às determinações de sua estrutura\nfísico-biológica. Enquanto presença intencional, o homem fundamenta sua\natividade como sujeito. É o ser-no-mundo que possibilita o domínio e a\norganização de sua vida numa dimensão propriamente humana (VAZ, 2014, p. 179).\u003C\/span\u003E\n\u003Cspan class=\"normaltextrun\"\u003EPorém,\npara\u0026nbsp;Andrade (2016, p. 36),\u0026nbsp;a\npré-compreensão dessa estrutura não constitui, de fato, uma explicação, antes é\num tipo de conhecimento advindo do senso comum,\u0026nbsp;que necessita ser\nesclarecido. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003ESegundo Vaz\n(2014), é na compreensão explicativa que se pode descrever e entender a\nestrutura humana cientificamente,\u0026nbsp;com\u0026nbsp;procedimentos e normas próprias\ndo conhecimento empírico-formal. Na intenção de explicar o que é o\ncorpo,\u0026nbsp;o\u0026nbsp;sujeito\u0026nbsp;capaz de abstrair apoia-se em observações e\nexperiências para\u0026nbsp;submetê-lo\u0026nbsp;às ciências da natureza, particularmente\nà Biologia.\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EEntretanto,\nainda que\u0026nbsp;o corpo possa ser objeto científico tal como dado na natureza,\nnão há como reduzi-lo na supressão de sua referência humana e de sua integração\nna totalidade da vida, pois\u0026nbsp;existe uma “impossibilidade de uma descrição\nestritamente objetiva do corpo humano [...]” (VAZ, 2014, p. 181).\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EAssim, o que\ndesejamos ressaltar nessa categoria\u0026nbsp;é\u0026nbsp;expresso com maior profundidade\nna compreensão filosófica da corporeidade. Segundo Vaz (2014, p. 186), é nesse\nplano que se percebe\u0026nbsp;a tensão entre o corpo-objeto e o estabelecimento do\nsujeito como corpo próprio.\u0026nbsp;Se, por um lado o ser\nhumano\u0026nbsp;é\u0026nbsp;apresentado\u0026nbsp;na objetividade\u0026nbsp;das coisas\u0026nbsp;e se\nsubmete às leis da natureza, por outro, ele denuncia a presença de uma interioridade\nintencional.\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EPor\nconsequência, embora\u0026nbsp;o corpo próprio seja constitutivo do ser\u0026nbsp;humano,\nele\u0026nbsp;não é capaz de definir o homem em sua totalidade. Conforme ensina Vaz\n(2014, p. 187):\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 113.25pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E[...] o princípio de totalização impele esse\ndiscurso para além dos limites da presença imediata do homem no mundo pelo\ncorpo. Essa presença não é, portanto, a presença total do homem a si mesmo, ou\nela não implica a plena relação de identidade do homem consigo mesmo que\nexprime o seu ser.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 113.1pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-size: 11.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EDessa forma, a\npresença intencional do ser humano ao corpo próprio indica a direção de um\ncaminho além da fronteira material\u003C\/span\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-size: 11pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"normaltextrun\"\u003Ee\u0026nbsp;de sua\ndimensão físico-biológica.\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"normaltextrun\"\u003ESegundo\nFerreira (2009, p. 49), “[...] a corporeidade própria do ser humano aponta para\na existência de uma vida interior, que anima e dirige o seu corpo, tornando-o\ncapaz de tomá-lo como instrumento de expressão, ação e de intervenção na\nrealidade”.\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EEsse caminho\ninterior é organizado na categoria do\u0026nbsp;psiquismo\u0026nbsp;como primeiro estágio\nde interiorização da realidade natural. A\u0026nbsp;\u003Ci\u003Epsique\u003C\/i\u003E, consoante Vaz\n(2014), exerce uma posição mediadora entre o corpo próprio (somático), como\nexterioridade do ser humano no mundo, e o espírito (noético-pneumático), como\ninterioridade absoluta.\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003ENa\npré-compreensão do psiquismo, o ser humano plasma sua expressão na constituição\nde um mundo interior através do imaginário (representação) e do afetivo\n(pulsão), de modo que o espaço-tempo do mundo é submetido à interiorização. Por\nconsequência, a temporalização do espaço em sucessivos estados da memória\nconfigura um ritmo próprio do Eu que surge como centro do mundo interior e\npossibilita o início de uma delineação da consciência individual (ANDRADE,\n2016).\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EDurante a\ncompreensão explicativa do psiquismo, Vaz (2014) aponta a busca do ser humano\npara compreender o seu interior através dos métodos das ciências\nempírico-formais. Embora o principal modelo epistemológico dessa categoria seja\na Psicologia, seu significado como ciência da alma não indica coerentemente o\nalvo de seus estudos, pois é próprio desse modelo a investigação daquilo que\npode ser experimentado.\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EDessa forma, o\npsiquismo pode ser observado pelas “psicologias” através de sua expressão\ncomportamental ou dos estímulos que lhe são oferecidos. Entretanto, Vaz (2014)\naponta nessa relação uma impossibilidade de eliminar o sujeito interior e de se\nobjetivar completamente a manifestação dessa realidade.\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EAssim, o\nfilósofo avança com maior profundidade na compreensão filosófica da\u0026nbsp;\u003Ci\u003Epsique\u003C\/i\u003E\u0026nbsp;humana\ne reforça a tensão entre o psíquico e o somático, que é destacada em\nconsonância com a tensão entre o psíquico e o noético. Como foi dito, a\ncategoria do psiquismo é marcada por sua posição mediadora entre o corpo e o\nespírito. Além disso, a oposição entre a unidade da consciência e a diversidade\nde suas formas psicológicas apresenta o próprio Eu como sujeito unificador da\nvida psíquica, favorecendo a unidade ontológica do ser do homem (VAZ, 2014, p. 197).\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EDa mesma forma,\ncomo vimos no corpo próprio, ao afirmar-se enquanto psiquismo o homem nega essa\ncategoria como realidade máxima de seu ser.\u0026nbsp; A totalidade de sua\nconstituição não pode ser reduzida apenas ao somático ou, nesse caso, ao\npsíquico.\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EPor\nconseguinte, tendo em vista o perigo\u0026nbsp;de fechar a subjetividade do sujeito\ndentro de um egocentrismo, Pozzo (2014, p. 38)\u0026nbsp;afirma\u0026nbsp;que:\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 113.25pt; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...] apesar do homem ser constituído de\napetites e desejos, memórias e emoções, o seu ser não se limita ao psiquismo\n[...]. O psiquismo é parte constitutiva do ser do homem e não sua totalidade.\nHá outra dimensão que transcende a própria interioridade do homem, que o lança\npara além, na busca de algo mais profundo [...].\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 113.1pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-size: 14.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EÉ na tentativa\nde superar o reducionismo ao corpo, ou ao psiquismo, que Vaz (2014) destaca\numa\u0026nbsp;forma superior de objetividade: na categoria espiritual, o ser humano\nencontra uma verdadeira unidade ontológica entre suas estruturas, de forma que\nnela se configura a vida como propriamente humana.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"paragraph\" style=\"margin: 0cm; text-align: center; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E2.2\nO espírito como modo de vida propriamente humano\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"paragraph\" style=\"margin: 0cm; text-align: center; vertical-align: baseline;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm; vertical-align: baseline;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EO discurso\nconceitual sobre o ser do homem chega ao seu ápice com a categoria do espírito,\nque é o nível mais profundo de sua estrutura ontológica. Segundo Vaz (2014, p.\n203), sem a categoria do espírito não seria possível iniciar um discurso sobre\no ser do homem, pois é a partir dela que se pode questionar: o que é o homem?\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EPara Vaz\n(2014), o\u0026nbsp;ser humano\u0026nbsp;é constituído de\u0026nbsp;corpo próprio, psiquismo e\nespírito,\u0026nbsp;mas este\u0026nbsp;não se reduz a estrutura\u0026nbsp;biopsíquica, que\nestá ligada à contingência e à finitude:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 4cm; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EO espírito é, segundo a terminologia clássica, uma\u0026nbsp;\u003Ci\u003Eperfectio\nsimplex\u003C\/i\u003E: em si mesmo, atualidade infinita de ser. Por isso mesmo, é\npelo\u0026nbsp;\u003Ci\u003Eespírito\u003C\/i\u003E\u0026nbsp;que o homem participa do Infinito ou tem\nindelevelmente gravada em seu ser a marca do Infinito (VAZ. 2014, p. 205 –\ngrifos do autor).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 4cm; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003ESegundo Vaz (2014),\nessa noção do espírito como participante do Ser, somente é possível segundo uma\nanalogia de atribuição:\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 113.25pt; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...]\u0026nbsp;Deus é dito sábio não somente porque\nproduz a sabedoria, mas também porque, enquanto somos sábios, de certo modo\nimitamos a sua virtude, mediante a qual nos faz sábios. Contudo não se diz que\né pedra, embora tenha feito as pedras, porque por este nome entende-se um\ndeterminado modo de ser, segundo o qual a pedra distingue-se de Deus. A pedra,\nno entanto, imita Deus,\u0026nbsp;como sua causa, quanto ao ser, à\u0026nbsp;bondade e a\noutras perfeições, o que acontece também com as demais criaturas (TOMÁS DE\nAQUINO, \u003Ci\u003ESuma Contra os Gentios\u003C\/i\u003E, I, XXXI, 1; 1990, p. 73-74).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 113.1pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-size: 14.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EO Aquinate\napresenta o ser como termo análogo, ou seja, como aquilo que se aplica tanto a\nDeus quanto à pedra, pois Deus e pedra são, isto \u003C\/span\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan lang=\"PT\"\u003Eé,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"normaltextrun\"\u003E possuem ser. Entretanto, Deus não\npossui causa, mas é causa da pedra, de forma que, ao existir por si mesmo,\noferece subsistência à pedra criada, como participante de seu Ser. Assim\nasseveram\u0026nbsp;Reale e Antiseri (1990, p. 561):\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 4cm; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003EO\u0026nbsp;fundamento metafísico da analogia está no fato\nde\u0026nbsp;que\u0026nbsp;causando a causa transmite-se a si mesma, de certo modo. A\nsemelhança não é uma qualidade adicional, mas sim coessencial à natureza do\nefeito, do qual nada mais é do que o sinal externo.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-size: 14.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EDa mesma\nforma, podemos atribuir essa analogia ao homem, pois, assim como o ser, a noção\nde espírito enquanto categoria constitutiva do homem, também é um termo\nanálogo, que possibilita a participação do espírito do homem, enquanto\u0026nbsp;\u003Ci\u003Eanalogatum\ninferius\u003C\/i\u003E, no Espírito Absoluto, enquanto\u0026nbsp;\u003Ci\u003EPrinceps Analogatum\u003C\/i\u003E.\nAssim, a categoria espiritual é ponte para o Absoluto, e revela o ser humano\ncomo ser de fronteira entre suas dimensões material e espiritual (VAZ, 2014, p.\n205).\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EPor\nconseguinte, a experiência da pré-compreensão espiritual manifesta o momento\nsingular em que o homem está presente a si mesmo e está presente no mundo. Pelo\nespírito, somático e psíquico são suprassumidos como participantes da\nmanifestação do ser, tirando o homem de sua condição natural para ser-no-mundo.\nConforme entende Vaz (2014, p.\u0026nbsp;208 – grifos do autor): “[...] as\npré-compreensões do somático e do psíquico [...] só são possíveis como esboço\nou primeiro passo da pré-compreensão do\u0026nbsp;\u003Ci\u003Eespírito\u003C\/i\u003E\u0026nbsp;ou da\u0026nbsp;\u003Ci\u003Eexperiência\nespiritual”\u003C\/i\u003E.\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EAinda segundo\nVaz (2014), a pré-compreensão do espírito caracteriza o surgimento da\nconsciência racional. Nela, o ser humano se opõe dialeticamente ao mundo como\npresença reflexiva, na qual o mundo se torna para ele compreendido e\nsignificado através de representações e linguagens. Assim, podemos dizer que o\nser do homem, pela expressão do espírito, é um ser de linguagem.\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003ENa compreensão\nexplicativa, diferentemente do que dissemos sobre o corpo, existe uma\nimpossibilidade de se objetivar o espírito segundo os princípios e métodos\nempírico-formais, pois a própria ciência é uma manifestação operativa do\nespírito. Conforme Vaz (2014), o que pode ser explicado nessa compreensão são\nas atividades manifestadas pela experiência espiritual em sua estrutura, forma\ne condição, como o\u0026nbsp;conhecimento intelectual na lógica, o ato livre na\npsicologia da vontade e a linguagem nas ciências que a\nestudam.\u0026nbsp;\u0026nbsp;\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EAssim,\nconsoante Vaz (2014), todas as ciências são, na verdade, ciências do espírito,\npois é somente através dele que “[...] o homem opera humanamente e produz obras\npropriamente humanas” (VAZ, 2014, p. 213). Dessa forma, os estudos do somático\ne das manifestações do psíquico, em suas compreensões explicativas, são também\num estudo da manifestação espiritual.\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENa sequência,\na compreensão filosófica dessa categoria aponta uma tensão entre o categorial e\no transcendental, ou seja, entre o espírito que constitui e afirma o ser do\nhomem e a transcendência que ultrapassa os limites conceituais da\nantropologia:\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 113.25pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003ENo sentido categorial é a condição intrínseca\nde possibilidade do espírito que pertence a estrutura transcendental do ser do\nhomem, ou seja, uma categoria ontológica interior do discurso, no qual se\nafirma o ser do homem. No sentido transcendental, que é o clássico, o espírito\né entendido em correlação à noção analógica de ser, que ultrapassa o homem e\nvai na direção do Espírito absoluto e infinito como\u0026nbsp;\u003Ci\u003Eprinceps analogatum\u003C\/i\u003E\u0026nbsp;(ANDRADE,\n2016, p. 65).\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 113.1pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-size: 14.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EDessa forma,\nsegundo Vaz, o homem existe em sua abertura transcendental à universalidade do\nser, com capacidade de exercer a contemplação da verdade, e liberdade para ir\nem direção ao amor desinteressado do bem. A partir dessas características, o\nhomem se afirma como ser racional e livre, propriamente\ndito:\u0026nbsp;ser-para-a-verdade e ser-para-o-bem\u0026nbsp;(VAZ, 2014).\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EA vida,\nsegundo o espírito, é a fonte original da qual flui o ser do homem enquanto\npresença e unidade. Conforme Vaz (2014), só o espírito é presente a si mesmo.\nCom efeito, só pelo espírito o homem está presente a si, no autoconhecimento e\nna autodeterminação. Por conseguinte, corpo e psiquismo são integrados pelo\nespírito ao existir total do homem:\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; vertical-align: baseline;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 113.25pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E[...] sendo somática e psiquicamente\ndeterminada, a vida humana não pode ser denominada com propriedade “a vida\nsegundo o corpo” ou “vida segundo o psiquismo”. É vivendo segundo o espírito\nque o homem vive\u0026nbsp;\u003Ci\u003Ehumanamente\u003C\/i\u003E\u0026nbsp;a vida corporal e a vida\npsíquica. Todos os saberes normativos sobre a vida humana (a Religião, a Ética,\na Política...) pressupõem essa primazia determinante do espírito na definição\nda vida humana enquanto humana (VAZ, 2014, p. 240 – grifo do autor).\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 113.1pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-size: 14.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAssim,\nenquanto constituído de corpo-próprio, o homem se insere intencionalmente no\nmundo; enquanto constituído de psiquismo, ele esboça sua consciência através\ndos sentimentos e da emoção; e, por fim, enquanto constituído de espírito, o\nser humano se afirma como ser-no-mundo, dotado de inteligência e liberdade, de\nforma que Vaz (2014) atesta a vida propriamente humana como a vida segundo o\nespírito, e encerra nele o discurso sobre as estruturas que constituem o ser do\nhomem.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"paragraph\" style=\"margin: 0cm; text-align: center; vertical-align: baseline;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E2.3\nObjetividade, intersubjetividade e transcendência\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"paragraph\" style=\"margin: 0cm; text-align: center; vertical-align: baseline;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm; vertical-align: baseline;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EPartindo das estruturas\nontológicas necessárias para constituição do ser do homem, Vaz apresenta as\nrelações fundamentais do ser humano. Nelas se encontram a possibilidade de\nrelacionamento com o mundo, com o outro e com o Absoluto.\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"normaltextrun\"\u003EAssim, a\nrelação de objetividade designa, segundo Vaz (1992), o primeiro contato do ser\nuno, ou seja, do ser enquanto unidade entre corpo, alma e espírito, com a realidade exterior. Com\nesta categoria:\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 113.25pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E[...] o\u0026nbsp;\u003Ci\u003Emundo\u003C\/i\u003E\u0026nbsp;se apresenta\ncomo\u0026nbsp;\u003Ci\u003Emundo\u003C\/i\u003E\u0026nbsp;dos objetos, homólogo ao nosso corpo na localização\nespácio-temporal, como\u0026nbsp;\u003Ci\u003Emundo\u003C\/i\u003E\u0026nbsp;das representações e desejos no\nespaço-tempo da interioridade psíquica, e como mundo das significações e dos\nfins no domínio do espírito (VAZ, 1992, p. 21 – grifos do autor).\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 113.1pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-size: 14.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EPor\nconseguinte, Vaz (1992) expõe o ser humano como\u0026nbsp;\u003Ci\u003Eanimal symbolicum\u003C\/i\u003E,\nou seja, como ser capaz de explicar o mundo através de significações, tendo a\nnatureza como lugar do fazer produtivo (\u003Ci\u003Epoiética)\u003C\/i\u003E\u0026nbsp;e da contemplação\n(\u003Ci\u003Etheoria).\u0026nbsp;\u003C\/i\u003E\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003ETendo visto o\nser humano como\u0026nbsp;\u003Ci\u003Eser-para-o-mundo\u003C\/i\u003E, Vaz (1992) demonstra ainda, a\nnecessidade de uma relação recíproca através de uma exigência da linguagem.\nSendo o mundo-natureza incapaz de corresponder a essa necessidade, suscita-se\nassim, o aparecimento de um outro sujeito no horizonte do mundo.\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EDessa forma, a\nrelação recíproca entre os sujeitos terá lugar na coexistência com o outro, ou\ncomo define Vaz (1992), a intersubjetividade constituirá o ser humano\ncomo\u0026nbsp;\u003Ci\u003Eser-com-o-outro\u003C\/i\u003E, ou ainda como\u0026nbsp;\u003Ci\u003Eser-em-comum, \u003C\/i\u003Ede\nforma que o mundo se torna para nós a possibilidade de encontro do sujeito com\nseu semelhante, ou seja, com um outro sujeito constituído da mesma unidade\nentre corpo, alma e espírito, ou ainda como define Vaz (1992, p. 65), “[...] um\nreconhecimento, expresso na identidade dialética do Eu com o não-Eu como Eu (\u003Ci\u003Ealter\nego\u003C\/i\u003E)”.\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EEmbora o homem\nse apresente, a partir de sua intersubjetividade, numa comunidade de sujeitos,\nVaz (1992, p. 76) expõe que não é possível\u0026nbsp;torná-la\u0026nbsp;horizonte último\nda relação humana pois, pelo espírito, ele está aberto a uma interioridade mais\nprofunda, que impede a consideração do Eu como um nós.\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003ECom a\ntranscendência, essa nova forma de relação está intimamente ligada ao espírito\ne à unidade que ele confere. Através dela o sujeito se difere da realidade\nimediata, de forma que o conceito de transcendência se opõe ao conceito de\nimanência:\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"margin: 0cm 0cm 0cm 113.25pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003EO imanente designaria, nesse caso, o âmbito do\nmundo como horizonte englobante das experiências imediatas do homem, ao passo\nque o transcendente se referiria às realidades supostamente existentes para\nalém\u0026nbsp;das fronteiras do mundo e postuladas como causa, fundamento ou modelo\nideal das realidades mundanas (VAZ, 1992, p.99).\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 113.1pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-size: 14.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003EAssim, Vaz\n(1992) define a categoria da transcendência como solo onde se encontram, nas\nprofundezas de suas raízes, todas as experiências humanas. Por consequência,\nexiste uma impossibilidade de reduzi-las a contingência e ao efêmero sem antes\npassar pela relação propriamente transcendente em torno da verdade, da bondade,\nda beleza e, principalmente, da unidade.\u0026nbsp;\u003C\/span\u003E\u003Cspan class=\"eop\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; vertical-align: baseline;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"paragraph\" style=\"margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: center; text-indent: -18.0pt; vertical-align: baseline;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003E3\u003Cspan style=\"font-size: 7pt; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003EO ABANDONO DO HOMEM ESPIRITUAL\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; vertical-align: baseline;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"paragraph\" style=\"line-height: 150%; margin: 0cm; text-indent: 35.45pt; vertical-align: baseline;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan class=\"normaltextrun\"\u003ETendo\nexplanado as definições estruturais e as relações fundamentais do ser humano,\nrecorda-se aqui a questão existencial própria do homem ao perguntar-se quem ele\né. Vaz (1992, p. 227) apresenta a realização da unidade entre essas categorias\ncomo uma resposta adequada ao questionamento\n“o que é o homem?” na síntese admirável: “[...] dos níveis de ser, em si\nmesmos irredutíveis, que nele se unem, sem se confundir, [...] enunciada nessa\núnica proposição:\u0026nbsp;o homem é pessoa.”\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDada a conceituação antropológica de Lima Vaz, na qual o ser\nhumano se caracteriza como constituição ontológica entre as estruturas do corpo\npróprio, do psiquismo e do espírito, e que se expressa através de suas relações\nde objetividade, intersubjetividade e transcendência, busca-se aqui, delinear o\ncaminho proposto \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Epelo autor\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E para entender a fragmentação humana ao longo da Modernidade.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EO período que desejamos analisar brevemente: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...] pretende designar especificamente o terreno da\nurdidura das ideias que vão, de alguma maneira, anunciando, manifestando ou\njustificando a emergência de novos padrões e paradigmas da vida vivida (VAZ,\n2002, p. 12).\u0026nbsp; \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EConsoante Vaz (2002), a aurora da Modernidade é anunciada ao\napagar das últimas luzes que iluminavam a Idade Média. Os séculos XIII e XIV\nserão períodos de profundas mudanças nas estruturas sociais, econômicas,\npolíticas, e, principalmente, intelectuais. O arborescer de um novo fluxo\ncultural, novas ideias, novos métodos e novos problemas darão origem às\nrupturas e inversões que desenvolverão o pensamento moderno. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ETodavia, não iremos à profundidade dessas raízes complexas e\nvastas, mas caracterizaremos alguns princípios teóricos que levam a discussão\ncentral de nossa argumentação, isto é, o abandono do homem espiritual. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E3.1 Ruptura da estrutura analógica\nda razão\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAo traçar um caminho para compreender o desenvolvimento da\nracionalidade moderna, Vaz (1995) recorre à tradição clássica-medieval, que\ndefine a Razão pela sua abertura transcendental ao Ser e sua total\nreflexividade consigo mesma. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EConforme o entendimento de Aristóteles, adotado pelo\npensamento medieval, o saber é divido em três formas da razão: a) razão\nteórica, relacionada a verdade e voltada para a transcendência e contemplação\ndo \u003Ci\u003Ecosmos;\u003C\/i\u003E b) razão prática, relacionada ao bem e direcionada ao agir\nvirtuoso; c) razão poiética, relacionada à técnica e situada no domínio\noperacional do objeto pelo homem (OLIVEIRA, 2013). \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EEssa diversidade de racionalidades encontra uma unidade\natravés da razão teórica, ou filosófica. No conhecimento clássico, a\ncontemplação corresponde à dignidade mais elevada da Razão, que ordena e\norienta os demais saberes. Segundo Vaz (1995), o \u003Ci\u003Ecosmos\u003C\/i\u003E aristotélico é\ntão perfeito que o ser humano não pode adicionar nenhum outro elemento a ele,\ndevendo sobretudo contemplar a harmonia já existente, de forma que a teoria\nestabelece uma primazia ao polo metafísico da razão.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EA unidade dessa distinção só pode ser entendida\ncoerentemente na noção de analogia, conceito fundamental no pensamento de Lima\nVaz. Como visto na categoria do espírito, essa noção é compreendida, na esteira\nde Tomás de Aquino, como uma identidade na diferença\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%2011.docx#_ftn1\" name=\"_ftnref1\" title=\"\"\u003E\u003Cspan class=\"ncoradanotaderodap\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"ncoradanotaderodap\"\u003E\u003Cspan style=\"color: black; font-size: 12pt; line-height: 115%;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E,\nde forma que, mesmo diferentes, os termos análogos possuem uma parcial\nsemelhança. Explica Andrade (2016, p. 103):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ETomás [...] compreende que o Ser tem múltiplos sentidos\n[...]: ele distingue, com mais precisão, o ser das criaturas, separável da sua\nessência e, portanto, criado, do ser de Deus, idêntico à essência e, portanto,\nnecessário. Os dois significados de ser não são unívocos, ou seja, idênticos, nem\nequívocos, isto é, simplesmente diferentes, entretanto são análogos, quer\ndizer, semelhantes, mas em proporções diversas.\u003Cspan style=\"font-size: 12pt;\"\u003E\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAssim, embora se possa dizer a Razão em múltiplos sentidos,\npela analogia pode-se remetê-los a uma ideia mais perfeita de Razão, constituída\npelo saber filosófico, no seu exercício metafísico, como centro da estrutura\nanalógica da razão, ou melhor, como seu analogado principal (VAZ, 1995).\u0026nbsp; \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEntretanto, Lima Vaz destaca o progressivo abandono dessa\nestrutura como a ruptura mais profunda e importante na constituição da\nmodernidade filosófica. A racionalidade moderna, tendo por base a visão\nempírico-formal da realidade, afastou-se da distinção aristotélica de razão e\nda analogia tomista (OLIVEIRA, 2013).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EVaz (1995, p. 65) afirma que essa estrutura começa a se\ndesfazer ainda no século XIV, quando são manifestadas as primeiras ideias de\numa nova razão, anunciada pela substituição da noção analógica pelo conceito\nunívoco de ser. O principal nome dessa ruptura é Duns Escoto, que\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E renuncia à \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Eanalogia e iguala o Ser infinito,\nque subsiste por si mesmo, aos seres finitos, que existem por outro (ANDRADE,\n2016). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAplicada ao intelecto, essa mesma noção unívoca dissolve a\ndiferença entre os conhecimentos teórico, prático e poiético, de forma que a nova\nracionalidade, antes entendida como razão contemplativa do \u003Ci\u003Ecosmos\u003C\/i\u003E, se\ntransforma numa razão artífice que constrói o seu próprio universo. Destaca\nOliveira (2013, p. 38): \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ESe, por um lado, a diferenciação clássica da razão, tanto em\nPlatão quanto em Aristóteles, aponta para a filosofia, saber teorético,\ncontemplativo, como coroa de todos os saberes, por outro lado a Modernidade\nnasce, segundo Lima Vaz, com o projeto de reinscrever plenamente o universo, a\nvida, o ser humano e o agir nos códigos da razão científica. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDe modo contínuo, a metafísica do ser analógico em Tomás de\nAquino e a noção unívoca de Escoto se deparam com um conhecimento de caráter\nexperimental, preocupado com a verificação empírica da realidade (ANDRADE,\n2016). A corrente nominalista, desenvolvida ainda no século XII, recusa-se a\nadmitir os conceitos universais, entendendo-os apenas como meros nomes, sem a\npossibilidade de encontrar correspondência numa realidade \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Esemelhantemente\nuniversal. Mais tarde, no século XIV, Ockham, com proximidade na discussão\nnominalista, entende a realidade a partir dos elementos puramente individuais,\nenunciados por nomes próprios e sem uma essência comum que os identifique:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...] antes de mais nada, em contraste com as concepções\naristotélicas e tomistas, segundo as quais o verdadeiro saber tem como objeto o\nuniversal, Ockham considera que o objeto próprio da ciência é constituído pelo\nobjeto individual; [...] todo o sistema de causas necessárias e ordenadas, que\nconstituíam a estrutura do cosmos platônico e aristotélico, cede seu lugar a um\nuniverso fragmentado em inúmeros indivíduos isolados, absolutamente\ncontingentes [...] (REALE; ANTISERI, 1990, p. 617).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENão obstante, o desenvolvimento desses princípios teóricos\nimpulsiona uma inversão no modo de conhecer. Conforme a tradição clássica e\nmedieval, a primazia do ser sobre o objeto conhecido estabelece uma relação\nontológica entre a representação subjetiva e sua referência objetiva. Por\nconseguinte, a racionalidade moderna, já presente no pensamento medieval,\ninverte a relação entre a representação do objeto e o ser. A face objetiva do\nobjeto conhecido é submetida à primazia da representação como mera forma\nsimbólica do conhecimento (VAZ, 1997).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ precisamente nesses termos que a modernidade se\ncaracteriza pela intenção do homem moderno em refazer a morada simbólica de sua\nexistência a partir das perspectivas da representação (VAZ, 1997). De acordo\ncom Andrade (2016, p. 106), a fundamentação da racionalidade moderna não\nacompanha o Ser transcendente, mas se reduz à imanência do pensamento (\u003Ci\u003Ecogitatio\u003C\/i\u003E)\nno próprio sujeito.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EA forma de conhecimento poiética, que se dirige aos objetos \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Esegundo a\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E sua utilidade no campo da técnica,\ndomina os saberes teorético e prático, de forma que a verdade e a bondade\ntornam-se um produto da atividade do próprio sujeito, caracterizado por um\nconstrutivismo em que o ser humano se torna o demiurgo da realidade:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...] a submissão desses saberes à primazia da \u003Ci\u003Erepresentação\u003C\/i\u003E\nsobre o ser, teve como consequência a reordenação radical das linhas de\ninteligibilidade com que o homem pensa e interpreta a realidade: ele passa a\nestatuir normas, valores e fins de acordo com os princípios axiológicos por ele\nmesmo estabelecidos e que atendem sobretudo à satisfação das suas necessidades\nnaturais ou artificialmente suscitadas. E ainda, ele opera uma inversão\ncompleta da direção do vetor metafísico do conhecimento, orientando-o para a\nimanência do próprio sujeito, ali onde se desenrola a laboriosa produção do\nobjeto, escrevendo, assim, o primeiro capítulo da chamada \u003Ci\u003Emetafísica da\nsubjetividade \u003C\/i\u003E(VAZ, 1997, p. 164 – grifos do autor).\u0026nbsp; \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDessa forma, a Modernidade se desenvolve como um período\nfortemente dominado pela ótica utilitarista e instrumental da razão. Sua\nracionalidade fabricadora, consoante Vaz, desconhece o mistério da existência,\nde forma que seu procedimento metodológico pode “[...] representar, explicar,\ntransformar, modificar, organizar, projetar [...]”, mas não pode elaborar um\nsentido que realize plenamente a existência humana, pois “[...] a existência,\nno seu simples ato de existir, é irredutível aos procedimentos operacionais da\nrazão humana” (VAZ, 2002, p. 102).\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEssa relação é expressa com maior nitidez a partir do século\nXVII, na aceleração do processo de transformação do mundo natural num mundo\ntécnico, instrumental. Segundo Vaz (2002), essa racionalidade operacional\nconstitui o polo lógico da razão.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ na inversão entre o polo metafísico e \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Eo p\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Eolo lógico da racionalidade moderna\nque se fragmenta o ser do homem e se permite a primazia do conhecimento\ntécnico-científico (FERNANDES, 2015). Nesse sentido: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEstamos diante [...] de uma inversão que opõem\ndiametralmente duas direções do vetor ontológico da razão, se assim é permitido\nfalar. Uma primeira direção aponta para a transcendência absoluta do \u003Ci\u003EEsse\u003C\/i\u003E,\ne foi seguida coerentemente por Tomás de Aquino. A segunda direção aponta para\na imanência da \u003Ci\u003Erepresentação\u003C\/i\u003E, e por ela caminha a razão moderna (VAZ,\n2002, p. 102 – grifos do autor).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAo destacar esse aspecto imanentista da relação de\nobjetividade do homem com o mundo, consideramos, portanto, o período da Modernidade\ncomo afirmação da realidade fechada à transcendência e à abertura ao infinito,\ncausas diretas do abandono da dimensão espiritual que constitui o ser do homem\n(POZZO, 2014).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E3.2 A fragmentação humana\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAo delinearmos o caminho intelectual que anuncia as bases da\nfragmentação humana ao longo da modernidade, não nos esqueçamos da complexa\nrede de acontecimentos que destacam esse período. Muito além de um\ndesenvolvimento gnosiológico, o período que acabamos de abordar é marcado por\noutros diversos fatores no campo da cultura, da economia e da política.\nSabemos, assim como Vaz (2002) e Franca (2019), que a modernidade se constitui\nde um extenso caminho de rupturas, reformas e revoluções que caracterizam a\nformação do mundo ocidental.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEntretanto, na medida em que a modernidade se envolve numa\nnova teia de complexidades, desejamos destacar, conforme Vaz (2014, p. 79), que\n“[...] as concepções do homem [...] tornam-se também mais complexas e passam a\nenfrentar o difícil problema da chamada ‘pluralidade antropológica’ [...]\naparentemente, desagregadora de sua unidade”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EComo vimos, a racionalidade moderna se afasta do saber\ncontemplativo e passa a estabelecer na imanência do sujeito a própria\nfundamentação do conhecimento. Pode-se dizer que a perspectiva antropológica\ndeixa de ter uma referência cosmocêntrica ou teocêntrica, e passa a pensar o\nser humano a partir de si mesmo, imanentizando sua relação de transcendência e\nestabelecendo-o como ponto de partida e campo próprio da investigação\ncientífica. Aponta Andrade (2016, p.107):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...] com Descartes, a concepção de inteligência (\u003Ci\u003Enoûs\u003C\/i\u003E)\ne intuição do inteligível (\u003Ci\u003Enoéton\u003C\/i\u003E) desaparece, não havendo mais a\npossibilidade de uma subida da mente ao inteligível, ou seja, não há\ncontemplação do ser porque é na imanência do sujeito pensante que se formula\ntudo e, assim, desaparece a possibilidade de se estabelecer uma relação\nanalógica do conhecimento. Nesse sentido, por exemplo, tanto a liberdade humana\nquanto a divina se tornam uma coisa só pelo pensamento unívoco. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EAndrade (2016), assim como Vaz (2014), ainda destaca que o\ndesaparecimento dessa ideia de “inteligência espiritual”, como forma mais\nelevada do conhecimento filosófico, provoca o que aqui chamamos de abandono do\nhomem espiritual, ou seja, a perda do centro de sua unidade, tendo a imagem do\nhomem fragmentada pelos diversos reducionismos propostos pelas ciências humanas\ne da natureza.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EA tentativa de elaborar uma resposta ao problema “o que é o\nhomem?”, e de reorganizar sua estrutura ontológica a partir das ciências\nhumanas, ganha diversos modelos epistemológicos que tentam atingir aquela ideia\nunitária de ser humano conforme os procedimentos metodológicos julgados capazes\nde explicar completamente a sua constituição (VAZ, 2014, p. 160). \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EAndrade (2016) explica que as diversas ciências que se\ncomprometem com esse objetivo correm o eminente \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Erisco de deixarem-se\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E cair no reducionismo, tomando um\naspecto particular da manifestação visível do homem como única possibilidade de\ninterpretá-lo. Destaca-se, entre essas tendências, a corrente naturalista, que\nreduz o homem a uma natureza estritamente material; a corrente culturalista,\nque impõem a originalidade da cultura como única explicação coerente do ser\nhumano; e a corrente idealista, que prioriza a dimensão intencional do sujeito.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EA vida do ser humano pode ser entendida sob essas\nperspectivas, mas não se reduz somente a elas, o ser humano é muito mais do que\nelas se limitam a descrever. Reduzir sua complexidade às suas manifestações\nvisíveis, é enxergar \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Eapenas a\u003C\/span\u003E\u003Cspan style=\"color: red; font-size: 12pt; line-height: 150%;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Esuperficialidade do homem.\u0026nbsp; Acusa Boff (2014, p. 43):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...] tal visão favorece a ideologia sensual-materialista na\nmedida em que considera a vida como coisa dos biólogos e dos médicos, quando se\ntrata de vida individual; como coisa dos economistas e políticos, quando se\ntrata da vida coletiva; como coisa dos ecologistas em geral, quando se trata da\nvida planetária; e como coisa dos psicoterapeutas, quando se trata da vida\nemocional. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDessa forma, o ser humano é despersonalizado; ele deixa de\nser “alguém” e passa a ser “algo” simplesmente biológico, ou meramente\npsicológico, descaracterizado de sua singularidade e dignidade mais profunda.\nBoff (2014) indica que, sem a unidade de suas categorias, promovida pelo\nespírito, e sem a integridade de suas relações, na abertura ao outro e ao\ntranscendente, o homem não vive uma vida propriamente humana, antes ele vive uma\nvida bestial, ou mecânica, destituída de sentido.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E3.3 O avanço material da sociedade\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EÉ inegável que as modificações econômicas, políticas e\nsociais da modernidade trouxeram grandes satisfações aos nossos dias. O\nextraordinário desenvolvimento material das civilizações, como nos lembra\nMartins (2008, p. 91), desde as grandes navegações, trouxe inúmeras\noportunidades de expansão, não somente ao território, mas também ao\nconhecimento, a produção e a técnica. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENa Modernidade, o artesanal dá lugar ao industrial. A\nfabricação de objetos é acelerada como nunca visto antes, passando a ser a\nmotivação da vida individual e coletiva. Concomitantemente, como afirma Martins\n(2008), o ter passou a ser exageradamente valorizado e desejado, visto que a\nposse do progresso material resulta na aparente criação de uma vida mais cômoda\ne luxuosa, que não só garante a sobrevivência humana, mas a envolve num manto\nde bem-estar. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEntretanto, tendo se afastado de sua abertura ao\nTranscendente, o ser humano não se contenta somente com a produção e o consumo\nde bens econômicos. Há, no seu interior mais íntimo, conforme Franca (2019, p.\n18 – grifos do autor):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003Euma fonte perene de nobres inquietudes que nenhum progresso\nda civilização logrará um dia estancar. Ante a caducidade dos bens terrenos e o\ninsaciável dos seus anseios, ante a atração irresistível de um ideal nunca\nrealizado nas estreitezas e misérias da vida, ante o mistério insondável do\ninfinito (\u003Ci\u003Etremendum\u003C\/i\u003E e \u003Ci\u003Efascinosum\u003C\/i\u003E) o homem sofre torturas indizíveis,\nangústias dum ser em anelos de realização da sua plenitude. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDiferentemente dos animais, o ser humano deseja a\neternidade. A sua constituição ontológica como espírito o faz ser aberto ao\nInfinito, inteligente e livre, cuja vida é dom e vocação, vivida, em ótica\nmaior, em vista de sua realização (BOFF, 2014). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEntretanto, o processo da Modernidade, como vimos, desvia o\nolhar humano das alturas e o aprisiona no horizonte da objetividade, da\ntécnica, da produção, do consumo e do prazer. A força que domina a sociedade\nnão se encontra mais na ordem espiritual. Na verdade, as grandes forças que\nmovimentam e dominam a sociedade passaram a ser de ordem material. Boff (2014)\naponta essa realidade como uma supervalorização do mundo material em detrimento\nda desvalorização do mundo humano. A ótica sensual-materialista propõe à\nsociedade valores absolutos como o dinheiro, o sexo, o conforto, a mídia e a\nfama.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EPor mais que haja uma larga escala de produção, como nos\nnossos dias, e os objetos se multipliquem aos montes, eles não são portadores\nde fins e valores em si mesmos, na verdade eles estão inscritos sob a\nperspectiva da utilidade (VAZ, 1997). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EÀ existência, conforme Martins (2008), associa-se o ter,\ncomo princípio de felicidade e sentido para a vida. Na verdade, cria-se uma\nilusão de que a satisfação material consegue oferecer alívio aos anseios\nhumanos. O caminho para o qual a modernidade nos leva é o da crise em \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Emeio a\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E abundância, que se forma com o\naumento da produção, da valorização do material e do quase total\ndesaparecimento da contemplação. Como denuncia Vaz (1997, p.117):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENosso século termina, pois, fazendo a experiência - uma\nexperiência crítica no sentido literal do termo – de que nem a práxis produtora\nou econômica nem a práxis histórica ou política, nem o retorno à natureza nem,\nevidentemente, a anomia generalizada apresentam-se como aptas para resolver o\nproblema dos fins da cultura. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAs diversas crises que vivenciamos hoje, sejam elas\nculturais, políticas ou econômicas, são constituídas por uma base muito maior e\nmais complexa em torno do ser humano. A fundante crise antropológica transpassa\ntodas as manifestações que fazem parte da vida humana. Longe de ser um caminho\nde alienação, a reflexão sobre a transcendência nos faz mergulhar às raízes do\nser humano, onde o próprio Absoluto está presente (VAZ, 1997).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ESegundo Franca (2019), a crise que demonstramos aqui\nperpassa toda a realidade humana, uma crise da alma, mas também uma crise das\ninstituições. Tanto o ser humano individual, quanto social – família, economia,\npolítica, Estado – é afetado por esse caminho de rupturas e fortemente marcado\npelo vazio existencial. É o que nos ensina Franca (2019, p. 262):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENão sofremos só de um desequilíbrio econômico ou de uma\norganização política como em outras eras. Desorienta-nos uma crise espiritual\nque atinge os fundamentos da própria vida humana, pessoal e coletiva. Trata-se\ndas razões supremas da existência. Debate-se uma visão da vida e do universo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDessa forma, conforme Pozzo (2014), Vaz demonstra uma\ndesarmoniosa relação entre o desenvolvimento tecnocientífico e a ausência de um\ncaminho espiritual que corresponda a necessidade ontológica do ser pelo\nAbsoluto. Na medida em que a civilização constrói seu destino ao redor de\nmecanismos, instrumentos e recursos materiais para garantir sua sobrevivência e\nprogresso, ela assiste dolorosamente o abandono de seu universo simbólico e de\nsuas próprias razões de ser (VAZ, 1994, p. 12), de forma que avança sobre a\ncontemporaneidade um vazio de sentido que clama por ser preenchido:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E[...] nossa civilização mostra um corpo muito grande para\numa alma muito pequena, parece evidente que esse grande corpo é formado,\nsobretudo pela enorme acumulação de meios e recursos materiais postos à\ndisposição do homem, ao passo que a pequena alma permanece obstinadamente presa\nà razão puramente instrumental e incapaz de definir fins e valores adequados às\ndimensões e à audácia da aventura humana nesse mundo prodigiosamente dilatado\n(VAZ, 2011, p. 11).\u003Cspan style=\"font-size: 12.0pt;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003ENesse sentido, o curso da Modernidade é alterado. Segundo\nBoff (2014), em vez de desaguar no oceano do Ser (Absoluto)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%2011.docx#_ftn2\" name=\"_ftnref2\" title=\"\"\u003E\u003Cspan class=\"ncoradanotaderodap\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"ncoradanotaderodap\"\u003E\u003Cspan style=\"color: black; font-size: 12pt; line-height: 115%;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E,\na humanidade foi parar no abismo do Não-ser (Nada), de forma que o fim da\nmodernidade não pode ser se não a eliminação da reflexão sincera e radical em\ntorno do sentido da existência (VAZ, 2002). \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAssim,\no niilismo parece-nos ser a marca que assinala o caso da Modernidade.\u0026nbsp; Esse dinamismo materialista em detrimento da\ndimensão espiritual do ser humano, coloca em risco valores, crenças, normas,\nsaberes e a própria filosofia, levando-nos a questionar: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EO que sobreviverá e terá vigência no próximo século desse\nacervo simbólico da nossa cultura em meio às fantásticas realizações que a\ntécnica nos promete, e o que será recolhido definitivamente aos arquivos da\nmemória histórica da humanidade? (VAZ, 2002, p. 240).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: center; text-indent: -18.0pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E4\u003Cspan style=\"font-size: 7pt; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt;\"\u003EA NECESSIDADE DE\nAUTORREZALIÇÃO DO SER HUMANO\u003C\/span\u003E\u003C\/b\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EComo vimos, a vida segundo o espírito é, para Vaz (2014), a\nvida propriamente humana, na qual o homem se abre para a transcendência do ser\ne se ordena enquanto inteligência e liberdade, e a partir da contingência de\nsua existência se insere na história, com a missão de realizar-se enquanto\npessoa. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEntretanto, surge no horizonte das problemáticas acima\nanunciadas, um questionamento próprio sobre o modo de vida humano: como pode o\nhomem viver plenamente a vida segundo o espírito diante do largo\ndesenvolvimento técnico, e do crescente protesto contra a categoria espiritual,\nque se espalha por todos os espaços da reflexão filosófica moderna e\ncontemporânea? (VAZ, 2014).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDe acordo com Oliveira (1989, p. 16), a crise anunciada pela\nmodernidade desemboca, nos dias de hoje, numa crise de sentido. O homem não se\nvê mais inserido num todo maior, que lhe direciona o caminho, mas se encontra\nsozinho, condenado a ser e produzir a sua própria fonte de sentido.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EVaz\n(1995) expõe que essa crise encontra sua profundeza, não no terreno da produção\ndos bens materiais, mas no terreno da finalidade e das razões de viver. O tema\ndo sentido ocupa um lugar de destaque na reflexão contemporânea, sendo de cunho\nexistencial e, por conseguinte, caracteristicamente humano, pois o homem\nnaturalmente se pergunta pelo sentido de sua vida, visto que:\u0026nbsp; \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDescobrir o \u003Ci\u003Esentido\u003C\/i\u003E na floresta dos \u003Ci\u003Esentidos\u003C\/i\u003E\npossíveis é, pois, a tarefa por excelência do ser humano enquanto portador do \u003Ci\u003Elógos\u003C\/i\u003E,\npois só a ele, aberto constitutivamente ao \u003Ci\u003Eser\u003C\/i\u003E e à\u003Ci\u003E verdade\u003C\/i\u003E, é\noferecido o supremo risco de enunciar o \u003Ci\u003Esentido\u003C\/i\u003E verdadeiro e, assim, de\ninterpretar as razões do \u003Ci\u003Eser\u003C\/i\u003E em razões do seu próprio\u003Ci\u003E viver \u003C\/i\u003E(VAZ,\n1997, p. 167 – grifos do autor).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EPara Frankl (2015), o problema que enfrentamos hoje é o\nsentimento abismal da falta de sentido, associado a um vazio interior. A\ntradição e o referencial de sentido são excluídos da vida humana contemporânea\ne seu afastamento do passado dissolve todo fundamento. Não há certezas, não há\nmais finalidade, não há um Absoluto. O espírito é desconsiderado juntamente com\nsua relação de transcendência.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDe acordo com Oliveira (2015), a não existência de um\nfundamento metafísico, que dê sentido à existência é resultado daquela inversão,\napresentada anteriormente, do polo metafísico para o polo lógico da razão e,\nconsequentemente, da transcendência para a imanência do sujeito. As\nconsequências da delineação da metafísica da subjetividade na aurora da\nModernidade conduzem ao niilismo da contemporaneidade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ENão obstante, sabemos que este fenômeno não é claro o\nsuficiente para que possamos expressá-lo em conceitos definitivos. Sua\ncomplexidade filosófica e cultural nos impele a não o definir, mas\ncaracterizá-lo conforme as suas manifestações. Associa-se, portanto, ao que\nchamamos de niilismo, a dissolução de todo fundamento e finalidade humana; a\nredução do sujeito a mera função; e, principalmente, ao relativismo, que iguala\na validade de todos os valores e juízos (OLIVEIRA, 2015). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EPor consequência, resta ao ser humano um espaço como que\nvazio, ansioso por ser preenchido. Resta, ao mesmo tempo, uma diversidade de\ncaminhos em meio a sociedade que o faz se perder e vagar em busca de não se\nsabe o quê. Afirma Oliveira (2015, p. 818): “A ruptura com os valores\ntradicionais coloca o ser humano numa situação de desorientação. Não há mais\nfins últimos capazes de justificar nosso agir e orientar o nosso caminhar”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EA possibilidade de não nos realizarmos, ou o risco\npermanente de ser ou não-ser, apresenta-se como uma tarefa constante, um\ndesafio nunca acabado (VAZ, 1992). Como o homem pode viver plenamente sem um\nhorizonte, uma estrela que o guie em sua aventura humana de autorrealizar-se,\nsem um eixo que explique a sua existência e a existência do \u003Ci\u003Ecosmos\u003C\/i\u003E, sem\numa unidade interior que integre sua vida? Diremos assim como o gato de\nCheshire disse à Alice: para quem não sabe onde ir, qualquer caminho serve\n(CARROLL, 2009). \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EPara Vaz (1992) não existe nenhuma outra frustração maior e\nmais penosa do que perder-se no caminho. A sensação de uma vida não realizada e\nda perda de tempo gera angústia, medo e desespero. Por consequência, na\nausência de um caminho espiritual, o indivíduo elege ídolos que satisfaçam suas\nnecessidades e indiquem uma suposta direção. Conforme Vaz (1997, p.83):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EExperiências como as do prazer, da satisfação, da utilidade,\ndos ensinamentos da ciência, são assumidas como fontes de normas no campo da\nracionalidade ética à medida que o sujeito se mostra capaz de integrá-las no sistema\nde valores fundado sobre a sua decisão autônoma.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDessa forma, a principal proposta que se apresenta para\namenizar as angústias do ser humano está relacionada à satisfação dos sentidos.\nQuando os valores que regem a vida ficam entregues ao sujeito, já fragmentado e\nmarcado pelo subjetivismo, ele tende a buscar aquilo que lhe for mais cômodo\n(OLIVEIRA, 2015). \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EA\nprocura pela estimada felicidade, no mundo contemporâneo, encontra no hedonismo\na mais fugaz realidade: o prazer, que deveria ser consequência e não meta das\naspirações. Assim diz Frankl (2019, p. 97): \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ESe realmente víssemos no prazer todo o sentido da vida em\núltima análise a vida parecer-nos-ia sem sentido. Se o prazer fosse o sentido\nda vida, a vida não teria propriamente sentido algum. Porque, afinal, o que é\nprazer? Um estado. O materialista – e o hedonismo costuma andar à mistura com o\nmaterialismo – poderia dizer inclusivamente: o prazer não é mais do que um\nprocesso qualquer que se opera nas células ganglionares do cérebro. E eu pergunto:\nsó por causa desse processo valerá a pena viver, experimentar, sofrer, ou fazer\no que ser que seja? \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDiante da proposta sensual-materialista, o homem tenta\npreencher a lacuna deixada pelo abandono de sua dimensão espiritual. Sem um\nAbsoluto verdadeiramente capaz de auxiliá-lo em sua jornada, o homem, centro do\nmundo, elege ídolos, dando a produção material do mercado um espaço inflado em\nseu coração (MARTINS, 2008). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003ENão obstante, a cultura do ter é incapaz de dar sentido à\nvida humana. Esses ídolos não passam de pseudo-absolutos, que carecem da\ndensidade ontológica necessária para dar sentido a existência humana e\nsatisfazer as inquietudes de seu espírito. De acordo com Vaz (1997) os bens\nmateriais mascaram uma pobreza - \u003Ci\u003Eper defectum - \u003C\/i\u003Eincapaz de atender à\nurgência do ser humano pela infinita riqueza ontológica - \u003Ci\u003Eper excessum - \u003C\/i\u003Edo\nverdadeiro Absoluto.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDessa forma, o vazio existencial é preenchido\ninstantaneamente e somente oferece um prazer momentâneo, pois os produtos vão\nse remodelando conforme as necessidades do consumidor. Ao tentar buscar sua\nrealização num objeto da linha X, o indivíduo se sente frustrado e ao mesmo\ntempo impelido a adquirir o novo objeto da linha Y, potencializado com um novo \u003Ci\u003Edesign\n\u003C\/i\u003Ee novas utilidades (MARTINS, 2008). \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ESe elevarmos essa situação a um grau extremo de\nexemplificação podemos encontrar algo semelhante no consumo de drogas: um\nindivíduo, esteja ele com problemas pessoais ou querendo se sentir mais\n“feliz”, a fim de preencher um vazio que nele existe, consome entorpecentes e\nse sente momentaneamente aliviado, satisfeito e preenchido, mas ao passar do\nefeito retorna à sua realidade e se entristece por não enxergar nela a alegria\nque desejava, então torna a usar os entorpecentes mais um vez, e assim\nsucessivamente (FERREIRA; MARX, 2017). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEsses aspectos apontados não são os únicos que afligem a\nhumanidade. O abandono do homem espiritual manifesta outras características,\ncomo sugere Boff (2014): a depressão, o suicídio, a banalização do sexo, a\nviolência, e até mesmo a corrupção. Uma sociedade regida somente pela\nconcupiscência de seu apetite e pela subjetividade de seus indivíduos tende a\num caos de ódio e discórdia, de choques entre sujeitos egoístas, medíocres e\nmesquinhos. Afirma Vaz (1994, p. 14): \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EO espetáculo que nos oferece a modernidade triunfante [...]\né o do desencadear-se aparentemente incontrolável do não sentido da violência e\nda morte: violência brutal das armas e dos meios de destruição em massa,\nviolência sutil da propaganda e da manipulação da informação, violência cega do\nterrorismo, violência silenciosa e universal da injustiça das relações\npolíticas, sociais e econômicas entre indivíduos, grupos e nações; e o esgar\ninsensato da “morte moderna” ao termo de todos esses caminhos de violência. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EAssim, resignamo-nos, por ora, em demonstrar, através das\nconsequências apresentadas, a necessidade de pensar os atos humanos numa\nunidade e, por conseguinte, apontar a possibilidade de realização e integração\ndo indivíduo para além da fragmentação, a fim de iluminar o caminho de\nsuperação do subjetivismo e do reducionismo antropológico, da ausência de\nsentido e da sensação de vazio existencial, do hedonismo e de tantas outras\nmanifestações inquietantes que atribulam nossa contemporaneidade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEm acordo com Vaz (1992), desejamos ainda enfatizar que a\nexperiência mais profunda do ser humano é a de realização da própria vida, não\nno simples ato de existir, mas na existência propriamente humana. Por\nconseguinte, vemos a urgência pela defesa da dignidade da pessoa contra os\nprincípios teóricos apresentados que descaracterizam e reduzem a amplitude do\nser do homem. Ao contrário dos objetos, que possuem valor pela sua utilidade, o\nser humano, enquanto pessoa, é fim em si mesmo, tendo em vista que: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ECada pessoa é no universo uma obra prima que não se repete.\nE toda tentativa de reduzi-la incondicionalmente ao simples mister de\ninstrumento a serviço de fins temporais – nação ou raça, partido ou Estado – é\num pecado que introduz na harmonia das coisas a desordem de uma ruína de que\nnada nos poderá consolar (FRANCA 2014, p. 151). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EO ser humano, portanto, não é um ser fracionário,\nconstituído apenas de partes, mas se compõe de uma ordem complexa e unitária\nentre suas categorias ontológicas e sua relação com o mundo. Do corpo próprio\nao espírito, da objetividade à transcendência, é a unidade ontológica da marca\npessoal que caracteriza a autorrealização do sujeito numa significação de suas\ncategorias em uma vida propriamente humana (VAZ, 1992).\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003ESe a categoria do espírito coroa o discurso ontológico sobre\no ser humano, a categoria da pessoa sintetiza suas estruturas e relações numa\nunidade entre a essência e a existência humana, ou melhor, entre o ser que é e\no ser que se torna ele mesmo (VAZ, 1992). Melhor dizendo, a categoria da pessoa\né a expressão da unidade final entre o corpo próprio, o psiquismo e o espírito,\nbem como sua relação de objetividade, intersubjetividade e transcendência, na\nqual o homem se significa a si mesmo e cumpre efetivamente o designo de seu ser\nno existir. \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EDessa forma, Vaz direciona a resposta da pergunta\nantropológica “o que é o homem?” para a noção de pessoa, síntese admirável dos\nníveis de ser que se unem sem se confundir. Muito embora suas categorias o\npermitam estar-no-mundo e ser-no-mundo, ele não se reduz a isso. A constituição\nontológica de suas estruturas e relações o impulsiona, assim, além da imanência\ne além da própria morte, como um-ser-para-a-imortalidade (VAZ, 1992, p. 229).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: center; text-indent: -18.0pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt;\"\u003E5\u003Cspan style=\"font-size: 7pt; font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt;\"\u003ECONSIDERAÇÕES\nFINAIS\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EAo término\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E deste\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\nartigo, tendo apresentado os conceitos fundamentais da antropologia filosófica\nde Lima Vaz, delineamos um caminho para entender as bases da racionalidade\nmoderna, que afastam a compreensão do ser humano como um ser uno, ordenado e\ndirigido pela categoria espiritual ao transcendente.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDesejando compreender essa realidade, \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Eque causa severas\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E consequências aos dias de hoje, o\nesforço de nosso trabalho nos levou a entender o ser humano como constituído\nontologicamente de corpo, alma e espírito e, ainda, aberto à relação com o\nmundo, na objetividade; com o outro, na intersubjetividade; e com o Absoluto,\nna relação com o transcendente. Vimos ainda que, somente através do espírito é\nque o homem pode viver uma vida plenamente humana, caracterizada pela unidade\nde suas categorias. \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EEntretanto, certos princípios teóricos, como a ruptura da\nestrutura analógica do ser, a inversão do polo metafísico para o polo lógico da\nrazão, a primazia da representação sobre o ser, e a supervalorização do\ndesenvolvimento material, foram fatores que permitiram compreender a\nfragmentação humana a partir das categorias antropológicas de Lima Vaz. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDessa forma, o crescente pensamento técnico-científico e\nutilitário, apoiados na imanência do subjetivismo, impele a compreensão do ser\nhumano através de esquemas que reduzem sua complexidade a um aspecto parcial de\nsua totalidade, compreendendo-o por vezes como coisa meramente corporal ou\nemocional, excluindo o espírito, núcleo de referência ontológica para a\nconstituição integral de seu ser.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EPor consequência, diante de um mundo inquieto e atribulado\ncom uma diversidade de crises que afetam cada célula da sociedade, desde o \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Eindivíduo até\nas instituições\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\nsociais que ele cria e as quais pertence, o ser humano não conta se não com as\ntécnicas da ciência, a produção de bens de consumo e a satisfação de seus\nsentidos, como suposto caminho para realização pessoal de sua existência.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EDiante de sua eminente tarefa existencial de\nautorrealizar-se e sem a integração das estruturas e relações, o ser humano\nencontra-se perdido, de forma que somos levados a pensar na defesa da unidade\nde sua estrutura ontológica, que aponta para a autorrealização plena e\nverdadeira do homem enquanto pessoa, síntese metafísica da existência\npropriamente humana.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloSessoPrimArial\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloSessoPrimArial\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EReferências Bibliográficas:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"EstiloSessoPrimArial\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EANDRADE. Paulo Raphael Oliveira. \u003Cb\u003EA antropologia filosófica de Henrique\nCláudio de Lima Vaz como superação do reducionismo antropológico. \u003C\/b\u003E2016.\n163f. Dissertação (Mestrado em Filosofia) - Faculdade de Filosofia,\nComunicação, Letras e Artes, Pontifícia Universidade Católica de São Paulo, São\nPaulo, 2017. Disponível em: \u0026lt;https:\/\/tede2.pucsp.br\/handle\/handle\/19802\u0026gt;.\nAcessado em: 28 ago. 2020. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EBOFF,\nClodovis. \u003Cb\u003EO livro do sentido:\u003C\/b\u003E crise e busca de sentido hoje (parte\ncrítico-analítica), vol. I. São Paulo: Paulus, 2014.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EBOFF,\nClodovis. \u003Cb\u003EO livro do sentido:\u003C\/b\u003E qual é, afinal, o sentido da vida? (parte\nteórico-construtiva), vol. II. São Paulo: Paulus, 2018.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003ECARROLL,\nLewis. \u003Cb\u003EAventuras de Alice no País das Maravilhas. \u003C\/b\u003ERio de Janeiro: Zahar,\n2009. \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EFERNANDES,\nCarolina Fernandes. Os fundamentos de uma crise de sentido na contemporaneidade\nem Henrique Cláudio de Lima Vaz. \u003Cb\u003EPensar - Revista Eletrônica da FAJE\u003C\/b\u003E,\nBelo Horizonte, v.5 n.2, p. 209-227, jan. 2015. Disponível em:\n\u0026lt;https:\/\/faje.edu.br\/periodicos\/index.php\/pensar\/article\/view\/3006\u0026gt;.\nAcesso em: 25 mai. 2020.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EFERREIRA, Flávia Neves; MARX, Roseana\nBarone. O vazio existencial em interface com o uso de drogas sob a ótica da\nlogoterapia e análise existencial. \u003Cb\u003EFac. Sant’Ana em Revista\u003C\/b\u003E, Ponta\nGrossa, v. 1, p. 86-98, 2017. Disponível em:\n\u0026lt;https:\/\/www.iessa.edu.br\/revista\/index.php\/fsr\/index\u0026gt;. Acesso em: 09\nout. 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EFERREIRA, Márie dos Santos. \u003Cb\u003EO\nconceito de pessoa humana no pensamento de Lima Vaz. \u003C\/b\u003E2009. 148f.\nDissertação (Mestrado em Filosofia) - Centro de Humanidades, Universidade\nEstadual do Ceará, Fortaleza, 2009. Disponível em:\n\u0026lt;http:\/\/www.uece.br\/cmaf\/dmdocuments\/dissertacao2009_conceito_pessoa_lima_vaz.pdf\u0026gt;.\nAcesso em: 29 ago. 2020. \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EFRANCA, Leonel. \u003C\/span\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EA crise do mundo moderno\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E. Campinas: Ecclesiae,\n2019.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EFRANKL, Viktor. \u003C\/span\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EPsicoterapia e sentido da vida:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E fundamentos da\nlogoterapia e análise existencial. 7. ed. São Paulo: Quadrante, 2019. \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EMARTINS,\nAlexandre Andrade. \u003Cb\u003EA modernidade e a crise do ser:\u003C\/b\u003E uma crise\nexistencial, de sentido e ética. AGNES, São Paulo, n. 8, p. 89-117, 2008.\nDisponível em: \u0026lt;https:\/\/revistas.pucsp.br\/agnes\/article\/view\/44957\u0026gt;.\nAcessado em: 26 mai. 2020.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EOLIVEIRA.\nCláudia Maria Rocha. À\u0026nbsp;\u0026nbsp; sombra\u0026nbsp;\u0026nbsp; da\u0026nbsp;\u0026nbsp;\nruptura:\u0026nbsp;\u0026nbsp; niilismo\u0026nbsp;\u0026nbsp; ético\u0026nbsp;\u0026nbsp;\ne\u0026nbsp;\u0026nbsp; filosofia\u0026nbsp;\u0026nbsp; na\u0026nbsp;\u0026nbsp;\nera\u0026nbsp;\u0026nbsp; das incertezas. \u003Cb\u003ESapere\nAude, \u003C\/b\u003EBelo Horizonte, v. 6, n. 12, p. 816-831, 2015. Disponível em:\n\u0026lt;http:\/\/periodicos.pucminas.br\/index.php\/SapereAude\/article\/view\/11252\u0026gt;.\nAcesso em: 09 out. 2020\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EOLIVEIRA.\nCláudia Maria Rocha. \u003Cb\u003EMetafísica e ética:\u003C\/b\u003E A filosofia da pessoa em Lima\nVaz como resposta ao niilismo contemporâneo. São Paulo: Edições Loyola, 2013.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EOLIVEIRA. Manfredo Araújo de. A crise da\nracionalidade moderna: uma crise de esperança. \u003C\/span\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003ESíntese Nova Fase\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E, Belo Horizonte, v. 16 n. 45, jan.\n1989. Disponível em: \u0026lt;\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003Ehttps:\/\/faje.edu.br\/periodicos\/index.php\/Sintese\/article\/view\/1872\u0026gt;.\nAcesso em: 09 out. 2020.\u0026nbsp; \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EPOZZO,\nEdson Luiz Dal. \u003Cb\u003EA dimensão do espírito e\na relação com a transcendência em Lima Vaz: \u003C\/b\u003EUma resposta ao niilismo\ncontemporâneo\u003Cb\u003E.\u003C\/b\u003E 2014. 117 f.\nDissertação (Mestrado em Filosofia) – Faculdade de Filosofia e Ciências\nHumanas, Pontifícia Universidade Católica do Rio Grande do Sul, Porto Alegre,\n2014. Disponível em: \u0026lt;http:\/\/tede2.pucrs.br\/tede2\/handle\/tede\/2938\u0026gt;.\nAcesso em: 25 mai. 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EREALE,\nGiovani; ANTISERI, Dante. \u003Cb\u003EHistória da Filosofia\u003C\/b\u003E: Antiguidade e Idade\nMédia. Vol. 1. São Paulo: Paulus, 1990.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003ETOMÁS DE AQUINO. \u003Cb\u003ESuma Contra os Gentios. \u003C\/b\u003ECaxias do Sul – RS: Sulina, 1990.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EVAZ. Henrique C. de Lima. \u003Cb\u003EAntropologia filosófica. \u003C\/b\u003EVol. I.\u003Cb\u003E \u003C\/b\u003E12. ed.\u003Cb\u003E \u003C\/b\u003ESão Paulo: Edições Loyola, 2014.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003EVAZ. Henrique C. de Lima. \u003Cb\u003EAntropologia filosófica. \u003C\/b\u003EVol. II. São\nPaulo: Loyola, 1992.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EVAZ. Henrique C. de Lima\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E. \u003Cb\u003EEscritos de Filosofia III: \u003C\/b\u003EFilosofia\ne Cultura. São Paulo: Edições Loyola, 1997.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EVAZ. Henrique C. de Lima\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E. \u003Cb\u003EEscritos de Filosofia VII: \u003C\/b\u003Eraízes\nda modernidade\u003Cb\u003E. \u003C\/b\u003ESão Paulo: Edições Loyola, 2002. \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EVAZ. Henrique C. de Lima\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E. Ética e razão moderna. \u003Cb\u003ESíntese\nNova Fase\u003C\/b\u003E, Belo Horizonte, v. 22, n 68, p. 53-85, jan. 1995. Disponível em:\n\u0026lt;http:\/\/www.faje.edu.br\/periodicos\/index.php\/Sintese\/article\/view\/1132\u0026gt;.\nAcesso em: 27 set. 2020.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cbr \/\u003E\n\u003C!--[if !supportLineBreakNewLine]--\u003E\u003Cbr \/\u003E\n\u003C!--[endif]--\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EVAZ. Henrique C. de Lima\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E. Morte e vida da filosofia\u003Cb\u003E. Pensar\n- Revista Eletrônica da FAJE\u003C\/b\u003E, Belo Horizonte, v.2, n.1, p. 08-23, set.\n2011. Disponível em:\n\u0026lt;https:\/\/faje.edu.br\/periodicos\/index.php\/pensar\/article\/view\/1052\u0026gt;.\nAcesso em: 25 mai. 2020.\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003EVAZ. Henrique C. de Lima\u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E. Sentido e não sentido na crise da\nmodernidade. \u003Cb\u003ESíntese Nova Fase\u003C\/b\u003E, Belo Horizonte, v.21, n.64, p. 05-14,\njan. 1994. Disponível em:\n\u0026lt;http:\/\/www.faje.edu.br\/periodicos\/index.php\/Sintese\/article\/view\/1283\u0026gt;.\nAcessado em: 28 ago. 2020. \u003C\/span\u003E\u003Cspan style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoListParagraph\" style=\"line-height: 150%; margin-left: 0cm;\"\u003E\u003Co:p\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cdiv\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003C\/span\u003E\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%2011.docx#_ftnref1\" name=\"_ftn1\" title=\"\"\u003E\u003Cspan class=\"Caracteresdenotaderodap\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"Caracteresdenotaderodap\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 115%;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E “O\nespírito aparece, pois, em sua pré-compreensão, como uma estrutura dialética de\n\u003Ci\u003Eidentidade na diferença\u003C\/i\u003E: \u003Ci\u003Eidentidade \u003C\/i\u003Edo ser e do manifestar-se do\nespírito [...]; \u003Ci\u003Ediferença \u003C\/i\u003Eporque a manifestação implica para o\nespírito-no-mundo (ou espírito finito) a \u003Ci\u003Ealteridade \u003C\/i\u003Edo objeto que se\nmanifesta ao espírito e no qual o espírito se manifesta [...]” (VAZ, 2014, p.\n211).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn2\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Cspan style=\"font-family: arial;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%2011.docx#_ftnref2\" name=\"_ftn2\" title=\"\"\u003E\u003Cspan class=\"Caracteresdenotaderodap\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"Caracteresdenotaderodap\"\u003E\u003Cspan style=\"font-size: 10pt; line-height: 115%;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E\n“O infinito desses filósofos\nmodernos será a ‘Substância’ para Spinoza, o ‘Eu absoluto’ para Fichte, a\n‘Natureza’ para Schelling, o ‘Espírito absoluto’ para Hegel, a ‘Vontade de\nvida’ para Schopenhauer, a ‘vontade de potência’ para Nietzsche, a ‘Matéria’\npara os materialistas, o ‘Todo’ para os panteístas, o ‘Acaso’ para Monod e\ncia., o ‘Abismo quântico’ para certos cientistas atuais e assim por diante. Mas\ntodos esses “absolutos”, ‘transcendentais’ ou ‘infinitos’ estão longe de\ncoincidir com o absoluto, a transcendência e o infinito que a \u003Ci\u003Ephilosophia\nperennis \u003C\/i\u003E(sem falar de fé) identificou com o Deus vivo e verdadeiro” (BOFF,\n2018, p. 168).\u0026nbsp;\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/7192511785757650727\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/o-abandono-do-homem-espiritual-uma.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7192511785757650727"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7192511785757650727"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/o-abandono-do-homem-espiritual-uma.html","title":"O abandono do homem espiritual: uma leitura da fragmentação humana a partir das categorias antropológicas de Lima Vaz"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgZYbyhkQv0fkRqtNPPipzqt6VwxcgsDP17hUEZWwjE335bjJOKGMT-nxywFxt4IU_smt4wvuG_yG00_EgfYEiqiiQvRcj7uwwwHcEAf7jhrT3HTI-8L6vpkL5dpk54X5ZjLZSDV9MQM_NfHTjcs3aDJLynfEHoi3JzsdlwolLi4CdtsHFnrAi6l9C9\/s72-w400-h160-c\/Design%20sem%20nome%20(3).png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-7801991313110006598"},"published":{"$t":"2022-03-24T01:51:00.004-03:00"},"updated":{"$t":"2022-03-24T01:51:23.756-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Hannah Arendt e a promessa da política em tempos de terror"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEjOpxkwfbKBdyVM4NuNaZrQA0nqzUVkBYKiiXQ-c6wrYY6zY9I26GJ8CuuhHsg5FpNdEv6oPPxeO3Uj81NK-K3xvcwIO3ty0HjEDfIm2AKwlz-FZY2k2dbMtzXuK1sS7rfZwDXAjUxycNOzbPblctWcRL-zvMHRSF2jnVA5VpifrrwF81z9d1OKpcrN\/s800\/Design%20sem%20nome%20(2).png\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"160\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEjOpxkwfbKBdyVM4NuNaZrQA0nqzUVkBYKiiXQ-c6wrYY6zY9I26GJ8CuuhHsg5FpNdEv6oPPxeO3Uj81NK-K3xvcwIO3ty0HjEDfIm2AKwlz-FZY2k2dbMtzXuK1sS7rfZwDXAjUxycNOzbPblctWcRL-zvMHRSF2jnVA5VpifrrwF81z9d1OKpcrN\/w400-h160\/Design%20sem%20nome%20(2).png\" width=\"400\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1epTKVluC_k8tvEz3yfyWRpIPob4DqtlU\/view\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cp style=\"text-align: center;\"\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: left;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-style: italic;\"\u003EEdson\nKretle dos Santos\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-style: italic;\"\u003ED\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003Eoutorando em Filosofia pela Universidade\nFederal do Espírito Santo (UFES) e professor do Instituto Federal do Espírito\nSanto (IFES) - Campus Venda Nova do Imigrante. e-mail: \u003C\/span\u003E\u003Ca href=\"mailto:edson.santos@ifes.edu.br\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003Eedson.santos@ifes.edu.br\u003C\/span\u003E\u003C\/a\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/i\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/i\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-style: italic;\"\u003EResumo:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E Este artigo pretende analisar\na barbárie vivenciada nos regimes totalitários do século XX. Diante das\nexperiências do mais generalizado terror, buscamos mostrar algumas reflexões de\nHannah Arendt que nos possibilitam repensar os significados da política e\nalguns dos seus principais conceitos, tais como a violência, o poder e, principalmente,\na liberdade. Focados nesse último, explicitaremos as características opressivas\ndo totalitarismo\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E \u003C\/b\u003Ee as ponderações da\nautora que nos permitem esperar pela realização da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EPromessa da Política\u003C\/i\u003E, a qual nos foi transmitida pelo pensamento\narendtiano. \u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-style: italic;\"\u003EPalavras chaves:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E Terror. Política.\nTotalitarismo. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003ELiberdade. Arendt.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-style: italic;\"\u003EAbstract:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-style: italic;\"\u003E \u003C\/span\u003E\u003Cspan lang=\"EN\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN; mso-bidi-font-style: italic;\"\u003EThis\u003C\/span\u003E\u003Cspan lang=\"EN\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN;\"\u003E article intends to analyze the barbarism experienced in\nthe totalitarian regimes of the 20th century. Given the experiences of the most\nwidespread terror, we seek to show some reflections by Hannah Arendt that allow\nus to rethink the meanings of politics and some of its main concepts, such as\nviolence, power and, mainly, freedom. Focused on the latter, we will explain\nthe oppressive characteristics of totalitarianism and the author's\nconsiderations that allow us to wait for the fulfillment of the Promise of\nPolitics, which was transmitted to us by Arendtian thought\u003C\/span\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/i\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN; mso-bidi-font-style: italic;\"\u003EKeywords:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN;\"\u003E\nTerror. Politics. Totalitarianism. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EFreedom.\n\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EArendt.\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA\nfilosofia política dos séculos XX e XXI teve e continua tendo como um dos seus\ngrandes desafios pensar a experiência da barbárie oriunda das grandes\nideologias totalitárias, tais como o fascismo italiano, o nacional socialismo\nalemão e o comunismo russo. O século passado foi marcado por duas grandes\nguerras mundiais que tiveram proporções avassaladoras até então nunca\npresenciadas pela espécie humana. O paradigma político do século passado foi\ncorretamente descrito por Mao Tsé-tung na célebre frase: “o poder brota do cano\nda arma”. O progresso, filho tardio da modernidade, possibilitou o uso da tecnologia\nem prol da morte e por isso “alguns dados diferenciam a última guerra, nossa\nguerra, o maior acontecimento deste tempo e o de mais amplo efeito, de outras\nguerras cuja história nos foi legada” (JÜNGUER, 2002, p.190).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EOs\nregimes totalitários se intitularam com a missão de concretização de um grande\nprojeto. Desse modo, o nazismo, o fascismo e o comunismo acreditavam que a\nconsolidação do regime seria necessária para estabelecer uma paz justa e\neliminar futuras guerras, deixando nítido o projeto messiânico que se\nconcretizaria mediante uma mobilização total, que visava à unificação do mundo\nsob uma única ideologia e \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003Eúnico governante.\nNo século passado, a guerra foi o cerne da política; como já observara Clausewitz,\n“a guerra não é outra coisa senão a continuação da política por outros meios”\n(CLAUSEWITZ, 1996, p. 27). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ETais\nvisões de mundo fizeram com que nos deparássemos com um novo paradigma na\nmanifestação do poder. Abandonamos as concepções filosóficas do humanismo estóico,\ndo cristianismo e das éticas racionais que compreendem a guerra como a \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eultima ratio\u003C\/i\u003E. O totalitarismo ignorou os\nbenefícios da vida tranquila e fez do terror e da violência as molas mestras e\nnormas de sua existência. Diante disso, nos resta o desespero e a consciência de\nque não existe nenhum mecanismo político e jurídico que assegure que nossos\natuais e tão defendidos regimes democráticos não se transformem nos estados\ntotalitários deste tempo que vivemos. Esses acontecimentos exigem a necessidade\nde uma nova filosofia política que se posicione e interprete a barbárie\ncontemporânea.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EEntre\ntantos pensadores que se dedicaram a pensar essa barbárie, Hannah Arendt\n(1906-1975) merece destaque pelo fato de conseguir decodificar como poucos a\ntragédia do século passado, o que a tornou uma referência importante da Filosofia\nPolítica Contemporânea. A atualidade e a complexidade dessa pensadora está no\nfato de que para os liberais ela foi vista como uma conservadora e para os\nconservadores foi interpretada como uma liberal. Por outro lado, há aqueles que\na criticam por sua nostalgia irrealista do passado ou por ser uma\nrevolucionária utópica. Vale ressaltar que a concepção arendtiana de política\nenvolve uma ampla gama de conceitos que foram abordados na sua vasta e rica obra\nfilosófica, e, portanto, nesse texto, não temos a pretensão de esgotar os muitos\nhorizontes do pensamento político dessa célebre autora.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EOs\nregimes totalitários, para a autora, fizeram do terror um mecanismo de\ndominação das pessoas pelo medo. Tal artifício está ligado de várias formas aos\nmais diversos sistemas políticos no decorrer da história. No transcorrer do\ntempo, em vários modos e nos mais diferentes governos, o medo e o terror, como\ninstrumentos de dominação, foram utilizados como intimidadores. Sabemos que o\nterror se fez presente na Antiguidade, nas revoluções e contrarrevoluções, nas\ndemocracias e nos regimes totalitários. Para Arendt, todavia, a simples relação\nentre medo, terror e intimidação não lançaria novos olhares sobre as\nespecificidades dos regimes de terror. Nesse sentido, para a autora, \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003Ea ciência política não\npode se contentar em simplesmente estabelecer o fato de que o terror é usado\npara intimidar as pessoas. Deve separar e elucidar as diferenças entre todas\nessas formas de regimes de terror, as quais atribuem ao terror funções muito\ndiferentes em cada regime específico (ARENDT, 2009, p. 328).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EAo\nlongo de sua argumentação, Arendt difere o terror totalitário dos outros\nmodelos de terror. Não apenas na escala quantitativa, mas principalmente no\ncrescimento da indiferença dos outros cidadãos em relação às atrocidades cometidas\npor e com seus pares. Em \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EEichmann em\nJerusalém\u003C\/i\u003E (1999), Arendt relata como os fatos ocorreram e como pessoas\n“aparentemente normais” agiram não por um impulso perverso, ou ainda por alguma\npatologia, mas por sua incapacidade de julgamento.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA experiência\nconcentracional aniquilou milhões de pessoas e garantiu a terrível e aberrante\nexperiência que, sob condições cientificamente rigorosas e planejadas,\npossibilitou a destruição da espontaneidade e de toda singularidade do\ncomportamento humano. Dito de outro modo, podemos transformar sujeitos de\ndireitos em menos que animais ou um simples feixes de reações que, dadas as\nmesmas condições, sempre reagirão de maneira idêntica (ARENDT, 2008). Em \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EOrigens do Totalitarismo\u003C\/i\u003E, Arendt\nsalienta que “o estabelecimento de um regime totalitário requer a apresentação\ndo terror como instrumento necessário para a realização de uma ideologia\nespecífica, e essa ideologia deve obter a adesão de muitos” (ARENDT\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E, \u003C\/b\u003E1990,\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E \u003C\/b\u003Ep. 17).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EEsse\nprocesso de destruição do sujeito inicia-se com a implantação de um estado de\nexceção que acaba com a pessoa jurídica dos indivíduos. Na sequência, o regime\naniquila a individualidade e a espontaneidade dos sujeitos, transformando as\npessoas em coisas. De acordo com esse procedimento, os seres humanos tornam-se\nincapazes de pensar por si mesmos e se comportam obedientes ao regime a ponto\nde cometerem atrocidades, o que Arendt nomeou como sendo a \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ebanalidade do mal \u003C\/i\u003E(ARENDT, 1999). Usando a terminologia kantiana,\npodemos dizer que toda ação humana no totalitarismo não exige a autonomia da\nvontade, mas apenas a heteronomia, pois esse é o único meio de agir nos tempos\nde terror.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EArendt\nobserva que o terror tirânico terminava quando se eliminava a vida pública, o\nque levava todo cidadão a abandonar os interesses públicos e preocupar-se apenas\ncom os interesses privados. Já o terror proveniente da revolução aparece com a\ntomada do poder, o surgimento de um novo código jurídico, e desaparece quando\ntoda e qualquer oposição é aniquilada. Porém, o terror no totalitarismo difere\ndos outros modelos supracitados porque o “terror genuinamente totalitário\naparece apenas quando o regime não tem mais inimigos a prender e torturar até a\nmorte, e quando as várias classes de suspeitos foram eliminadas e não podem\nmais ficar sob “prisão preventiva.” (ARENDT, 2008, p. 321). Portanto, o\nobjetivo imediato é abater o adversário a fim de torná-lo incapaz de toda e\nqualquer resistência.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EO\nineditismo nos regimes totalitários é que, mesmo com a aniquilação da oposição\npolítica, o terror continua sendo utilizado em um contínuo estado de exceção. A\nlei, quando existe, torna-se mera ilusão, pois a única legislação vigente para\nas pessoas é a certeza de sua nulidade. A paz e a tranquilidade são impossíveis\nnum país cujo governo é totalitário. Portanto, essa é a “lógica devastadora dos\nregimes totalitários cujo aparato de violência não está sujeito às restrições\nda realidade” (ARENDT, 2009, p.123). O fim da oposição política e o aumento das\nvítimas inocentes potencializam os governos totalitários. Essa prática terrível\nresulta numa moderna forma de dominação mental. Como mostra Celso Lafer, um dos\npioneiros nos estudos sobre Arendt no Brasil,\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003Eo totalitarismo não se esgota na mentira\ne na propaganda, pois a obsessão com a unanimidade em torno da verdade oficial\nexige o terror que, pelo emprego da coerção e pela atuação da polícia secreta,\nobtém a conformidade dos comportamentos (LAFER, 2003. p. 44).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-left: 127.6pt; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA\n“novidade radical” do evento totalitário nos alerta que estamos diante de algo\nextremamente diferente e não apenas de uma forma distinta da tirania ou do\ndespotismo. Após um cataclisma do mais tenebroso terror, o totalitarismo\nrealmente assegura a impossibilidade de qualquer tipo de oposição, seja\npartidária, jurídica ou social. Ninguém, exceto o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EDuce\u003C\/i\u003E ou \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EFürher, \u003C\/i\u003Eestá\nlivre do terror. Até o mais desumano dos carrascos poderia ser a vítima no dia\nseguinte. Neste sentido, a dominação pela ideologia do terror transforma executores\n– funcionários da polícia e do partido – em vítimas do regime. “Assim, o terror\ntotalitário já não é um meio para algum fim; é a própria essência desse governo”\n(ARENDT, 2008, p. 328). Segundo Arendt, o êxito ou o fracasso do governo\ntotalitário consiste na capacidade de transformar seres humanos em animais\npervertidos. E segue,\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003Eas guerras do século XX não são\n‘tempestades de aço’ (Jünger) que purgam a atmosfera política, tampouco ‘a\ncontinuação da política por outros meios’ (Clausewitz); são catástrofes que\npodem transformar o mundo num deserto e o planeta em matéria sem vida” (ARENDT,\n2009, p. 255).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EEm \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EOrigens do Totalitarismo\u003C\/i\u003E (1990), Arendt afirma\nque o nazismo interpreta o mundo a partir da ideologia de raça pura, utilizando\no antissemitismo e o racismo como suas bases teóricas. Já o comunismo tem por\nfundamento a economia política inglesa, o socialismo francês e a filosofia\nalemã; partindo desses princípios, sua “locomotiva ideológica” é a ideia de\nclasse, conduzida pelo proletariado, que detém os rumos da história.\nRessaltadas as diversidades entre os regimes, a semelhança é que um líder e\núnico partido conseguem proliferar e solidificar as ideologias supracitadas em\ntodos os espaços públicos e privados. Como imagem ilustrativa do governo\ntotalitário, Arendt usa a figura da cebola, dada a estrutura burocrática desses\nregimes, que é imensa e possui uma infinidade de órgãos, os quais encobrem, em\ncamadas sucessivas, o poder real que se ramifica pela polícia secreta. Indagando-se\nsobre a natureza desse aparato burocrático, Arendt apresenta a possibilidade de\nque objetivo seja desumanização. O ápice dessa dominação são os campos de\nconcentração. “Talvez a natureza de toda burocracia, seja transformar homens em\nfuncionários e meras engrenagens, assim os desumanizando” (ARENDT, 1999, p.\n313).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EHitler,\nMussoline e Stálin encarnam a imortalidade do corpo político, corpo único e\nmetafísico, e o resultado desse processo é o fim dos sindicatos e da\npluralidade partidária. Com o fim da vida associativa, o totalitarismo impera,\nlogo, a sociedade civil é devorada pelo Estado. Assim sendo, esses fenômenos\nideológicos descobriram os meios políticos de agregar a população, de modo que\neles estejam totalmente absolvidos e apaixonados pela ideia de raça ou pela\nideia de história. As massas são transformadas no motor desse processo. Num\ndeterminado momento, esses sistemas também precisam de um “inimigo objetivo” que\nnecessariamente deve ser punido, discriminado e aniquilado. O nazismo\nconstituiu como “inimigo objetivo” o povo judeu. Já o bolchevismo fez do\nliberalismo o inimigo a ser vencido.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EDiante\ndas experiências desumanizantes dos regimes totalitários, Arendt propõe uma original\nanálise dos principais conceitos que até então orientavam a tradição política no\nOcidente. Seu pensamento questiona um dos conceitos mais caros da Ciência\nPolítica – o próprio significado de política. Essa tarefa, a seu ver, era\nfundamental devido aos desastres que a própria política causou no século\npassado. O terror, que foi “irmão gêmeo” de Arendt, continua nos acompanhando\nporque a política habita o cenário da contingência; sempre existirá a\npossibilidade de surgirem formas de governo que transformem a vida humana em\nalgo tão politizado que mais uma vez elimine a liberdade. Além disso, os atuais\nmeios de destruição que são monopólio do Estado ameaçam toda a vida humana.\nConsciente ou inconsciente, o instinto de sobrevivência fez com que as pessoas\na cada dia tenham mais aversão à política antes que a política elimine a\nespécie \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Esapiens\u003C\/i\u003E e grande parte da\nvida orgânica do planeta. Tais fatos nos amedrontam porque somos uma geração\nsem garantia alguma de que existirá um Estado Democrático de Direito no amanhã.\nOs modernos meios de violência poderá nos conduzir ao suicídio democrático.\nPortanto, \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003Eo totalitarismo e a bomba atômica –\nsuscitam a pergunta sobre o significado da política em nossa época. Trata-se de\nexperiências fundamentais de nossa época. Ignorá-las é como nunca ter vivido no\nmundo que é o nosso mundo (ARENDT, 2009, p. 163).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-left: 127.6pt; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EMediante\nao questionamento supracitado, Arendt, como possibilidade de resposta, retoma o\nexemplo da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epólis \u003C\/i\u003Egrega para ilustrar\nsua visão política e os elementos que podemos retirar desse fenômeno. Acreditamos\nque o retorno da autora à Grécia objetiva demonstrar que a identidade entre\nliberdade e política foi destruída com as teorias sociais e políticas da Idade\nModerna. A pensadora em questão é muito mais decisiva ao afirmar que existe a\nimpossibilidade de encontrar na tradição filosófica do ocidente fundamentação\npara compreensão do problema da liberdade. A Antiguidade associou liberdade ao\npensamento, nesse aspecto, o homem livre é aquele que pode discordar do mundo.\nPensadores como Parmênides e Platão defendem a vida do filósofo como uma vida\ndedicada apenas à reflexão. A vida teorética é explicitamente oposta à vida\npolítica (\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ebíos polítikos\u003C\/i\u003E). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EPara Arendt,\nno que se refere à tradição cristã, com Paulo de Tarso, e posteriormente,\nAgostinho, o problema da liberdade se instala na arena da filosofia. Essa\ncompreensão associa livre-arbítrio à liberdade; a partir da tradição cristã,\ncomeçamos a interpretar a liberdade como sendo uma experiência de solidão, ou\nseja, o relacionamento entre mim e mim mesmo. Baseados nessas duas vertentes, “fomos\nhabituados a compreender que a liberdade não pode ser vivida na ação coletiva,\nmas apenas no encontro com meu próprio eu” (ARENDT, 2014a, p. 204).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EArendt,\nao retomar a experiência da pólis, nos diz que nela a liberdade, a igualdade e\na ação tiveram seu verdadeiro advento. A vida pública grega somente era\npossível na \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eágora\u003C\/i\u003E, onde o indivíduo\nera visto e ouvido por outros. Nesse espaço cada homem mostrava sua\nsingularidade e somente mediante esse ato era livre. Liberdade é possível num\nespaço relacional. “A liberdade, no campo da política, é um problema central,\npara não dizer um axioma, a partir do qual agimos” (LAFER, Introdução. In.:\nAREDNT, 2014a, p. 20). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ENa \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epólis \u003C\/i\u003Edesaparece também a separação\nentre governantes e governados. Essa narrativa não pode ser compreendida como\nse Arendt fizesse uma apologia nostálgica do que “foi” experiência entre os\ngregos. Ela também não pretende determinar categoricamente modelos morais ou\njurídicos como deveria ser a política nos tempos contemporâneos. Arendt, à luz\ndo passado, almeja refletir sobre o que “é” a política e principalmente o que\nela ainda pode ser hoje e no futuro, diante de tantos fatos que eliminaram a\n“verdadeira” política da vida humana. A autora pretende explicitar na\nexperiência grega que o poder somente acontece quando os homens juntos decidem\nagir entre si. O elemento predominante nesse encontro de homens livres e iguais\nfaz da pluralidade e do conflito o germe do poder. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EAlgo totalmente\ndiferente acontece nos regimes totalitários que ancoram seu poder na violência.\nA profecia de Marx se cumprira, pois, no século XX, “a violência é a parteira de\ntoda velha sociedade e prenhe de uma nova” (MARX, 2013, p.841). Para a “judia\nerrante”, a violência concebida como uma “locomotiva da história” apenas nos\nmostrou que nosso trem da história correu cada vez mais veloz na direção do\nabismo da calamidade. Através da propaganda, os regimes totalitários inventaram\numa verdade oficial ancorada numa ideologia, potencializada na atomização dos\nindivíduos diante da distribuição do terror e instrumentalizada com a atividade\nincessante da polícia secreta. Com todos esses mecanismos, evidentemente a\ncoerção nos regimes de Hitler, Mussoline e Stálin conseguiu impedir o povo de\nfalar, reunir-se e agir livremente. Por isso, na concepção arendtiana, o poder\ndesaparece quando a diversidade de opiniões e de ideias contrastantes é\naniquilada. Os encontros e os debates públicos garantem a existência e a\nsobrevivência do próprio espaço público. Vimos anteriormente que nos regimes\ntotalitários a dominação total só era possível alicerçada na violência, no\nentanto, a experiência grega mostra justamente o contrário: o poder não é\nviolência. \u003Cu\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/u\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EResumidamente,\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003Eo poder corresponde à habilidade humana\nnão apenas para agir, mas também para agir em concerto. O poder nunca é\npropriedade de um indivíduo; pertence a um grupo e permanece em existência\napenas enquanto o grupo se conserva unido. Quando dizemos que alguém está “no\npoder”, na realidade nos referimos de que ele foi empossado por um certo número\nde pessoas para agir em seu nome. A partir do momento em que o grupo do qual se\norigina o poder desde o começo (\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epotestas\nin populo\u003C\/i\u003E: sem um povo não há poder) desaparece, “seu poder” também se\nesvanece. (ARENDT, 2014b, p. 60-61).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ENa\ncompreensão e na prática do totalitarismo, a liberdade não se encontra na ação\ne no discurso entre os humanos. A liberdade nesse regime é entendida muito\ndistante da arena pública e afigura-se no isolamento do mundo privado. Sobre\nisso, Celso Lafer diz, “o campo da política é o diálogo no plural que surge no\nespaço da palavra e da ação – o mundo público – cuja existência permite o\naparecimento da liberdade” (LAFER. Introdução. In.: AREDNT, 2014a, p. 21). Por\nconseguinte, as ideias de política e liberdade são inseparáveis; por tal\nmotivo, a tirania e o totalitarismo são os piores regimes políticos. Este\núltimo, ancorado no terror, conseguiu aniquilar a liberdade humana. O que há de\nmais inédito e aterrorizante no totalitarismo é que ele nega a liberdade e\ndefende que ela não é um valor e nem é necessária para os humanos. Para esses\nregimes, a única certeza é “de que a liberdade humana deve ser sacrificada ao\ndesenvolvimento histórico, processo que pode ser obstaculizado quando os seres\nhumanos agem e interagem em liberdade” (ARENDT, 2009. p. 175).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ESegundo\nNewton Bignotto, a liberdade não deve ser considerada como uma forma de\noposição ao governo total. O conceito de liberdade na visão arendtiana deve ser\nentendido como uma capacidade que temos de criar novas formas de vida. Situados\nna imanência, apenas criamos realidades subsumidas no tempo e no espaço,\nportanto, nada pode durar para sempre. Desse modo, a liberdade garante o fim do\nterror; no entanto, “não se trata de dizer como os homens poderão agir no\ninterior dos regimes totalitários, mas nos lembrar que eles são produtos da\ncapacidade demiúrgica limitada dos mortais” (BIGNOTTO, 2001, p. 121). Vale\nressaltar que, para autora, o conceito de liberdade mais explicita as\ncaracterísticas opressivas do totalitarismo do que aponta possibilidades de\nresistência ou que a liberdade possa findar com esses regimes.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EArendt\nafirma que a legitimidade do poder se encontra na persuasão pela palavra e nas\nações não violentas. Nas pegadas da tradição republicana, nossa autora\ncompreende que as leis não são imutáveis e que a constituição de um povo\norienta o agir das pessoas num determinado sistema de leis. As normas são\ncontingentes e, mediante a ação humana, propiciam e potencializam o surgimento\ndas novas relações entre os homens. Nos regimes totalitários a observância da\nlei ganha outra dimensão, uma vez que nesses governos a obediência é alcançada\nmediante violência, coerção e morte.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EDiante\ndo vivido do totalitarismo e do ocaso da política, Arendt identifica política\ncom liberdade e afirma que “a resposta à questão do significado da política é\ntão simples e conclusiva que se poderia pensar que todas as outras são\nirrelevantes. A resposta é: o significado da política é a liberdade” (ARENDT,\n2009, p. 161). Arendt diz isso porque ao eliminar a liberdade eliminamos também\na espontaneidade, e privados da espontaneidade não somos capazes de começar\nalgo novo. Os regimes totalitários estabeleceram seus domínios pela destruição\nda espontaneidade humana, e sem a ação espontânea não existe a contingência;\ntodo processo histórico-político é conduzido e ordenado em parâmetros\ndeterminísticos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EEntretanto,\napesar da propaganda e da ideologia dos regimes totalitários, essas formas de\ngoverno não estão livres da contingência. Isso faz com que nenhum regime\npolítico seja total; afinal, se o controle do Estado fosse total, seriam\npraticamente impossíveis transformações e resistências internas, pois se assim\nfosse, esses terríveis modelos ainda estariam imperando. Portanto, essas formas\nde governo foram regimes totalitários o quanto possível. Os governos\ntotalitários tentaram um controle total da sociedade, mas não conseguiram;\nporém, é indubitável que foram os regimes que mais se aproximaram disso.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EPodemos\narriscar que o valor da liberdade no pensamento de Arendt deve-se ao fato de que,\ndiante dos tempos de terror e de sua experiência pessoal, ela tenha sido levada\na interpretar e acreditar que a liberdade é a faculdade que sempre permanece,\nmesmo quando vivemos tempos políticos petrificados. A liberdade é “a pura\ncapacidade de começar que anima e inspira todas as atividades humanas e que\nconstitui a fonte oculta de todas as coisas grandes e belas” (ARENDT, 2014a,\np.218). Assim sendo, a duração do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ereich \u003C\/i\u003Emilenar,\na ditadura do proletariado e o fascismo italiano conseguiram a dominação das\nmassas porque se dedicaram a erradicar essa fonte oculta da existência humana, já\nque com o fim da liberdade a ação política torna-se incapaz e toda a\ndiversidade das experiências humanas se transforma numa engrenagem automática e\npetrificada.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EPara\nArendt, o mundo contemporâneo é marcado pela destruição de tudo o que há entre\nnós. Metaforicamente, ela usa o termo deserto. A crise da tradição, a barbárie\ndos regimes totalitários e o mito da prosperidade através do ganho material\nfizeram com que perdêssemos o “corrimão da história”, e como consequência nos\ndeparamos com a “expansão do deserto” a cada dia. Esse argumento poético nos\nfaz pensar a função da solidão nos regimes políticos. Arendt afirma que “precisamente\nporque sofremos nas condições do deserto é que ainda somos humanos e ainda\nestamos intactos; o perigo está em nos tornamos verdadeiros habitantes do\ndeserto e nele passarmos a nos sentir em casa” (ARENDT, 2009, p.267).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EOutro\nperigo é que no deserto existem também tempestades de areia que mudam\nconstantemente a configuração do deserto. “Essas tempestades são os movimentos\ntotalitários cuja principal característica é serem extremamente bem ajustados\nàs condições do deserto” (ARENDT, 2009, p. 267). As “tempestades totalitárias”\nameaçam, praticamente eliminam quase todos os oásis que mantinham vivas as\nesperanças e as lutas contra o processo de desertificação da raça humana. Os\noásis são fatores de extrema importância e sem os quais nenhum ser humano\npoderia suportar a vida na imensidão do deserto. As experiências do terror e da\nviolência são possíveis porque conseguem minar os oásis, e, portanto, o\ntotalitarismo é a forma política mais apropriada para vida no deserto.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA\nnovidade das reflexões arendtianas nos possibilita acreditar que a promessa da\npolítica sempre poderá acontecer entre nós porque a liberdade é a faculdade de\ninterromper com o automatismo burocrático do totalitarismo e de qualquer outra\nforma de governo. Para essa capacidade que temos a autora em análise usa o\nexemplo do milagre. A liberdade possibilita ao homem realizar milagres, pois “é\nda própria natureza de todo novo início o irromper no mundo como uma ‘improbabilidade\ninfinita’, e é, contudo, justamente esse infinitamente improvável que constitui\nde fato a verdadeira trama de tudo que denominamos real” (ARENDT, 2014a, p. 218).\nEla continua e observa que “não é, pois, nem um pouco supersticioso, e até\nmesmo um aviso de realismo, procurar pelo imprevisível e impredizível, estar\npreparado para quando vierem e esperar ‘milagres’ na dimensão da política”\n(ARENDT, 2014a, p. 219). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ENesse\nsentido, Arendt reforça a tese anterior e diz que somente a natalidade tem os\nmecanismos necessários para findar um regime totalitário. O nascimento de novas\ncrianças estremece os alicerces ideológicos dos regimes, uma vez que não é\npossível recontar a mesma história, seja ela a estúpida ideia de raça ou a ideologia\nde mundo sem classes. A categoria ontológica de natalidade garante o fim do\nterror e a possibilidade do cumprimento da promessa da política. Assim, “o que\nse opõe a toda predeterminação e conhecimento do futuro é o fato de que o mundo\nse renova diariamente pelo nascimento e é constantemente arrastado para o\nimprevisivelmente novo pela espontaneidade de cada nova chegada.” (ARENDT,\n2009. p. 183).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ECONCLUSÃO\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ENesse\ntexto procuramos mostrar que Arendt nos legou inúmeras possibilidades de\nencarar regimes totalitários e, acima de tudo, seu pensamento nos indica que os\nparadigmas históricos e políticos são criados e recriados constantemente por\nnós, que, como seres livres, podemos agir e participar ativamente no debate\npolítico atual. Que consigamos viver no deserto sem nos harmonizarmos com ele e\nque o século XXI contribua decisivamente para expansão dos oásis e a diminuição\ndos desertos.\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EA\nhistória só tem, em português, o pretérito perfeito. Não podemos dizer o que\nteria ocorrido e também não podemos o que teria acontecido se... O futuro do\npretérito e o futuro não fazem parte das reflexões históricas e filosóficas.\nPortanto, infelizmente, a lição que podemos extrair do vivido dos regimes\ntotalitários e dos escritos de Hannah Arendt é a possibilidade de que essas\nterríveis anomalias possam ser sementes de virtudes. A beleza do “jardim da política”\ndepende do solo na qual está fincada. Estercos (regimes de totalitarismo) são\nrealidades precárias, mas são eles que potencializam as plantações. Que essas terríveis\ne desumanas experiências sejam algo que impulsione o crescimento das rosas da\nliberdade, do perdão, da ação e da pluralidade. As escolhas humanas são como sementes,\ne a qualidade dos frutos políticos do amanhã dependerão e será resultado do que\nsemeamos hoje. Por conseguinte, nos fica a certeza de que a promessa da\npolítica consiste na consciência de que “com quanto mais força penderem os\npratos da balança em favor do desastre, mais miraculoso parecerá o ato que\nresulta na liberdade” (ARENDT, 2014a, p.219).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EReferências Bibliográficas:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EARENDT,\nHannah. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EA promessa da política\u003C\/b\u003E.\nOrganização e Introdução de Jerome Kohn. Trad. Pedro Jorgensen Jr. 2ª ed. Rio\nde Janeiro: Difel, 2009.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EARENDT,\nHannah. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EOrigens do totalitarismo\u003C\/b\u003E.\nSão Paulo: Companhia das Letras, 1990.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EARENDT,\nHannah. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EEichmann em Jerusalém\u003C\/b\u003E: um\nrelato sobre a banalidade do mal. Trad. José Rubens Siqueira. São Paulo:\nCompanhia das Letras, 1999.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EARENDT,\nHannah. Compreender: formação, exílio e totalitarismo. São Paulo\/Belo\nHorizonte: Companhia da Letras\/UFMG, 2008.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EARENDT,\nHannah\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E. \u003C\/i\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EEntre Passado e o Futuro\u003C\/b\u003E. Trad. Mauro W. Barbosa. São Paulo:\nPerspectiva, (2014ª)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EARENDT,\nHannah\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E. \u003C\/i\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ESobre a violência\u003C\/b\u003E. Trad. André Duarte. Rio de Janeiro. Civilização\nBrasileira, (2014b)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EARENDT,\nHannah\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E. \u003C\/i\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EA condição humana\u003C\/b\u003E. Trad. Roberto Raposo. Rio de Janeiro, Forense\nUniversitária, 2014.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan lang=\"FR\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: FR;\"\u003EARON, Raymond. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EDémocratie\net totalitarisme\u003C\/b\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E. \u003C\/i\u003EParis:\nGallimard, 1965.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EBIGNOTTO,\nNewton. In.: \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EO que nos faz pensar\u003C\/b\u003E. Hannah\nArendt e a Revolução Francesa. Nº29, p. 40-58, 2011.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EBIGNOTTO,\nNewton; MORAES, Eduardo Jardim (Org). \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EHannah\nArendt: diálogos, reflexões e memórias\u003C\/b\u003E. Org. Belo Horizonte: ed. UFMG,\n2001.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ECARL,\nVon Clausewitz. \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EDa guerra\u003C\/i\u003E. Trad.\nMaria Teresa Ramos. São Paulo: Martins Fontes, 1996.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan lang=\"IT\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: IT;\"\u003EGENTILE, Giovanni; MUSSOLINI, Benito. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E“La Doctrine du fascisme\u003C\/b\u003E”. \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: FR;\"\u003EIn.: Enzo Traverso. \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ELe\ntotalitarisme. \u003C\/i\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EParis: Éditions du\nSeuil, 2001. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan lang=\"IT\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: IT;\"\u003EJÜNGER, Ernst. In.: Natureza Humana. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EA mobilização total.\u003C\/b\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ETrad. Vicente Sampaio. São\nPaulo, N4 (1): 198-216, 2002.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ELAFER,\nCelso. Introdução. In.: ARENDT, H. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EEntre\nPassado e o Futuro\u003C\/b\u003E. São Paulo: Perspectiva, 2014.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ELAFER,\nCelso\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E. \u003C\/i\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EHannah Arendt: pensamento, persuasão e poder. \u003C\/b\u003ESão Paulo: Paz e\nTerra, 2003.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003ELEFORT,\nClaude. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EA invenção democrática: os\nlimites da dominação totalitária\u003C\/b\u003E. Trad. Isabel Marva Loureiro. Brasília:\nBrasiliense, 1983.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003ELEFORT, Claude. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E“Hannah Arendt et la question du politique\u003C\/b\u003E”. Essais sur le\npolitique: XIX – XX siècles. Paris: Seuil, 1986.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%;\"\u003EMARX,\nKarl. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EO Capital\u003C\/b\u003E. Livro I. São Paulo:\nBoitempo, 2013.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cbr \/\u003E\u003Cp\u003E\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/7801991313110006598\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/hannah-arendt-e-promessa-da-politica-em.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7801991313110006598"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7801991313110006598"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/hannah-arendt-e-promessa-da-politica-em.html","title":"Hannah Arendt e a promessa da política em tempos de terror"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEjOpxkwfbKBdyVM4NuNaZrQA0nqzUVkBYKiiXQ-c6wrYY6zY9I26GJ8CuuhHsg5FpNdEv6oPPxeO3Uj81NK-K3xvcwIO3ty0HjEDfIm2AKwlz-FZY2k2dbMtzXuK1sS7rfZwDXAjUxycNOzbPblctWcRL-zvMHRSF2jnVA5VpifrrwF81z9d1OKpcrN\/s72-w400-h160-c\/Design%20sem%20nome%20(2).png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-8994049444810725384"},"published":{"$t":"2022-03-24T01:43:00.009-03:00"},"updated":{"$t":"2022-03-24T01:46:44.364-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Filosofia do Zen-Budismo em debate – Uma resenha crítica "},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cbr \/\u003E\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\/AVvXsEiy4dk5HgoDMiTOgfBX_XNUoLM81cvJgqN55d0J8aMEmTcTjmmciv5Gslp8pNXuP8OSYRc1YRIERSZnyG58pvk3B5a2hiLfT4n5SSnTZKwflkrp8rt7ju1FjBERtG95Y2o_3p9p3g1mmFR4-jm_GyzQHIOUvAtJqGRq6hruCEPwYrXT61URSMLtfRPb\/s800\/Design%20sem%20nome%20(1).png\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"160\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEiy4dk5HgoDMiTOgfBX_XNUoLM81cvJgqN55d0J8aMEmTcTjmmciv5Gslp8pNXuP8OSYRc1YRIERSZnyG58pvk3B5a2hiLfT4n5SSnTZKwflkrp8rt7ju1FjBERtG95Y2o_3p9p3g1mmFR4-jm_GyzQHIOUvAtJqGRq6hruCEPwYrXT61URSMLtfRPb\/w400-h160\/Design%20sem%20nome%20(1).png\" width=\"400\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;Ilustrações de \"O Boi e Seu Pastor\", Um Clássico Texto Zen do Séc. XII\u003C\/span\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1DjrnrZagOLG_h8x1MQOTHIjIYu7pw9Ea\/view\"\u003EPDF\u003C\/a\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"background: white; color: #222222; font-size: 12pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EHAN, Byung-Chul.\u0026nbsp;\u003Cb\u003EFilosofia do zen-budismo\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"background: white; color: #222222; font-size: 12pt; line-height: 150%;\"\u003ETradução de Lucas Machado. Petrópolis: Vozes,\n2019. 189 p. ISBN: 978-85-326-6236-1\u003C\/span\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; tab-stops: 241.0pt; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EMatheus\nOliva da Costa\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-bidi-font-style: italic;\"\u003EProfessor de Filosofia (UERR), pós-doutorando em\nFilosofia (USP), doutor em Ciência das Religiões (PUC-SP), filósofo e membro da\nALAFI.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Ci\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/i\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EAna\nCarolina Mariani\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-bidi-font-style: italic;\"\u003EMestre em Ciências da Saúde (UNISA), especialista\nem Saúde da Família (UNFESP), médica.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"right\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: right;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EByung Chul Han, natural\nde Seul, na Coreia do Sul, é filósofo e professor da Universidade de Berlim, na\nAlemanha. Seu doutorado em Filosofia teve como tema a filosofia de \u003Cspan style=\"background: white;\"\u003EHeidegger. \u003C\/span\u003ESeus\nestudos em filosofia alemã o levaram a utilizar muitas referências de filósofos\nalemães em seus escritos, como no livro a \u003Ci\u003EFilosofia\nDo Zen-budismo\u003C\/i\u003E, traduzido pelo filósofo Lucas Machado, também especialista\nem filosofia alemã e presidente da Associação Latino Americana de Filosofia\nIntercultural - ALAFI. Neste livro que agora resenhamos, Han apresenta muitas\ndas ideias de filósofos alemães, como Hegel, \u003Cspan style=\"background: white;\"\u003EHeidegger, Kant, \u003C\/span\u003Eentre outros\nfilósofos europeus, em comparação ou contraposição à filosofia japonesa do\nzen-budismo. Ao contrário de uma tendência das publicações brasileiras, Han vai\nalém de uma introdução, e debate mais frontalmente ideias dessa tradição.\nVeremos a seguir a estrutura geral da obra, seguido de um balanço crítico.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESobre\na abordagem da obra\u003Cspan style=\"background: white; color: #222222; mso-bidi-font-weight: bold;\"\u003E \u003Ci\u003EFilosofia do zen-budismo\u003C\/i\u003E\u003C\/span\u003E\u003Ci\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EDesde o prefácio Han já\nnos informa o que entende ser o zen-budismo: “uma forma de budismo \u003Ci\u003Emahayana\u003C\/i\u003E de origem chinesa e orientada\npara a meditação” (p. 7). É preciso uma breve explicação sobre o termo “\u003Ci\u003Emahayana\u003C\/i\u003E”, que, em língua sânscrita,\nsignifica literalmente “grande veículo”, e se refere a uma classificação\nbudista sobre a própria história das tradições do Budismo. A divisão pode ser\ndupla, entre um suposto “pequeno veículo” e um “grande veículo” (“\u003Ci\u003Ehinayana\/mahayana\u003C\/i\u003E”), em referência a uma\nvisão mahayanista de que o primeiro seria um caminho individual de salvação e o\nsegundo um caminho coletivo de salvação. Historicamente, faz mais sentido a\nclassificação de três grandes tradições: (1) \u003Ci\u003ESravakayana\u003C\/i\u003E, veículo dos ouvintes, continuada pelo \u003Ci\u003ETheravada\u003C\/i\u003E, Escola dos Anciãos, e\ncentrada no \u003Ci\u003ETipitaka\u003C\/i\u003E, o cânone em\nlíngua páli; (2) \u003Ci\u003EMahayana\u003C\/i\u003E, grande\nveículo, movimento que abrange várias escolas e textos próprios escritos em\nsânscrito; (3) \u003Ci\u003ETantrayana\u003C\/i\u003E (veículo do\ntantra) ou \u003Ci\u003EVrajnayana\u003C\/i\u003E (veículo do\ndiamante), uma continuidade do movimento \u003Ci\u003Emahayana\u003C\/i\u003E\nque adicionou textos e práticas do tantra ao sistema budista (GOUVEIA, 2016).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EVoltando a definição de\nHan, podemos dizer que ele adiciona duas características ao zen-budismo que são\nressaltadas durante toda a obra. (1) O ceticismo zen-budista no que concerne à\nlinguagem e ao pensamento conceitual teórico, que seria a “força filosófica\ninerente ao zen-budismo”. (2) Usa de \u003Ci\u003Ehaikus\u003C\/i\u003E,\nou \u003Ci\u003Ehaicais\u003C\/i\u003E – poesias japonesas de 22\nsílabas, em três versos de 5, 7 e 5 sílabas respectivamente –, como uma\nexpressão poética que ilustra ideias ou insights do zen-budismo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EEspecialmente sobre\nesse último caso, e sobre seu tema de forma geral, Han adverte: “também sobre\num objeto que não é filosofia em sentido próprio se pode refletir\nfilosoficamente”, assim, sua “‘filosofia do zen-budismo’ se nutre de um\nfilosofar sobre e com o zen-budismo” (p. 9). Metodologicamente isso é realizado\nde forma “comparativa”, no sentido de que o tema é apresentado em relação a\nideias de filósofos europeus consagrados, especialmente os do contexto alemão,\ncomo Hegel ou Nietzsche, ou mesmo de filósofos gregos antigos, como Platão.\nEsse método pretende ser um “desbravador de sentido”, possibilitando\niluminações recíprocas.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESobre\nos temas dos capítulos\u003Ci\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ENo primeiro capítulo,\ndenominado “Religião sem Deus” o autor apresenta a visão de Hegel sobre qual\nseria o objeto da religião, “Deus”. Para Hegel, Deus é “o” indeterminado, que é\ndiferente do que é particular, é o próprio absoluto, mas não no sentido positivo,\nde ser tudo, mas no sentido negativo, de ausência de determinação, de ser algo\nque não pode ser determinado por \u003Ci\u003Enada\u003C\/i\u003E.\nHegel explora o sentido desse “nada” para mostrar uma possível aproximação com\no que entende ser o “nada” do budismo. Han deixa muito claro que discorda dessa\naproximação, e até a considera forçosa, pois mostra que Hegel busca operar uma\ninterpretação das ideias budistas a partir da sua ontologia teológica, e falha\npela inadequação desta ao estudo do caso zen-budista, que é cíclico e não\nteleológico. As tradições budistas têm em comum justamente uma ontologia\nnão-essencialista, crítica de substancialismos (no sentido europeu, de crer na\nexistência de que os seres têm substâncias perenes) ou eternalistas (no sentido\nhindu, de crença em alma eterna). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ENo decorrer do primeiro\ncapítulo, Han também nos informa que o zen-budismo seria um exemplo de religião\nsem Deus, cujo princípio se dá na imanência, ou seja, não há devoção para uma\nou mais divindades, mas está inserido no mundo. Também o zen-budismo não é\ncentrado no ser humano, não é antropocêntrico, então. Seria, na verdade,\ndescentralizado, aberto ao todo, defensor de uma postura de desapego, inclusive\ndos próprios fundamentos. Conforme Han, “transformar o sem fundamento em uma\nparada e em uma estadia, \u003Ci\u003Ehabitar\u003C\/i\u003E o\nnada, virar a grande dúvida em um \u003Ci\u003ESim\u003C\/i\u003E:\nnessa \u003Ci\u003Evirada\u003C\/i\u003E singular consistiria a\nforça espiritual do zen-budismo” (p. 24).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EAinda nesse capítulo,\nHan aponta que na meditação de Descartes o sujeito se distingue de outros\nsujeitos, o fundamento do saber seria o próprio “Eu” pensante e “Deus”, a fonte\ndessa \u003Ci\u003Ecoisa pensante\u003C\/i\u003E. Han especula\nque caso Descartes se deixasse aprofundar pela dúvida radical sobre esse “Eu”,\ncomo propõe a meditação zen-budista, teria chegado a um “nem penso, nem existo”\n(p. 25). Mas, como racionalistas, tanto Descartes quando Leibniz sentiram\nnecessidade de se \u003Ci\u003Eapegar\u003C\/i\u003E nesses\nfundamentos últimos do mundo, o Eu e o Deus, distinto do mundo – um dualismo\nsujeito-objeto. Mesmo Heidegger também se apegaria a necessidade de existência\nde Deus, o que o diferencia da filosofia zen-budista. Para o zen-budismo não há\no transcendente que se opõe aos fundamentos últimos das coisas, nem mesmo uma\ndivindade para o ser retornar misticamente, nos absorvendo nela, como apontado\npelo mestre Eckhart. Numa concepção bem diferente, Han mostra que o zen-budismo\nnos propõe esvaziar o coração, tal como numa risada espontânea que joga para\nfora qualquer apego interior, numa aproximação com o Zaratustra de Nietzsche.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ENo segundo capítulo,\ndenominado “Vazio”, Han fundamenta ainda mais sua comparação entre a filosofia\neuropeia e a do zen-budismo, focando na discussão conceitual de substância em\nrelação ao conceito de vazio. Para o autor, substância seria o conceito fundamental\ndo pensamento “ocidental”, e menciona as ideias de Aristóteles sobre a noção de\nsubstância: “ela caracteriza o constante em toda transformação. Ela é\nconstitutiva para unidade e mesmidade do ente” (p. 57). A ideia de substância é\nbase para a noção de identidade, já que cada ente teria ou seria uma substância\nespecífica e preenchida de características próprias, diferente de outras. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EEm contraposição a essa\nideia, Han aponta que no budismo há a ideia de \u003Ci\u003Esunyata\u003C\/i\u003E (vacuidade dos fenômenos e dos seres), o que seria o oposto\nao conceito de substância. Para isso, recorre às ideias de Dogen, monge e\nfilósofo que levou a linhagem \u003Ci\u003ECaodong\/Soto\u003C\/i\u003E\ndo zen-budismo da China ao Japão através da sua obra \u003Ci\u003ESutras das Montanhas e Rios\u003C\/i\u003E. Na leitura de Han, a vacuidade inclui\num fluir constante, um meio de \u003Ci\u003Eafabilidade\u003C\/i\u003E\nsem limite entre as coisas (interdependência, na terminologia budista), e, por\nisso, “o campo do vazio é livre de toda compulsão por identidade” (p. 66).\nContudo, “o vazio ou nada do zen-budismo não é a simples negação do ente, a\nfórmula do niilismo. Antes, ele representa a afirmação extrema do ser” (p. 69),\njá que cada ser está imbricado no mundo, e não existe separadamente dos outros,\nmas habita o mundo interrelacionalmente e imanentemente.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHeidegger também valorizava\no nada ou vazio, e via nele a potência do \u003Ci\u003Eser-aí\n\u003C\/i\u003E(\u003Ci\u003Edasein\u003C\/i\u003E), uma abertura para a\nexistência, sendo um \u003Ci\u003Elugar\u003C\/i\u003E aberto, na\nleitura de Han. O vazio zen-budista, no entanto, é mais radical, pois é mais\ndisperso, descentralizado, sem apontar nem mesmo para essa abertura de um\nsuposto lugar. Pode-se concluir, pela leitura do capítulo, que na filosofia\neuropeia o que se busca é o fundamento das coisas, sendo uma filosofia da\nidentidade, como nos distinguimos do mundo, e já na filosofia zen-budista não\nhá esse “eu” cheio de características fixas destacadas, pois tudo é visto como\nvazio de substância e está interrelacionado, sendo, então, características\ncondicionais e em mutação.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EEm seu terceiro\ncapítulo, denominado “Ninguém”, Han argumenta sobre a ausência de pessoalidade\nna filosofia do zen-budismo. Este nos convida a “esvaziar”, \u003Ci\u003Edes\u003C\/i\u003Einteriorizar de si mesmo qualquer\ndesejo egóico ou individual (p. 93). Leibniz e Fichte, ao contrário, valorizam\na singularidade do indivíduo, seja por entendê-los como \u003Ci\u003Emônadas\u003C\/i\u003E (unidade) ou como alma com um \u003Ci\u003Eapetite \u003C\/i\u003Ede vida. Tal valorização da identidade pautada por uma\nsubstância ou essência interna alcançou seu auge em Hegel e seu conceito de\ninterioridade do ser, um ser que é por si e para si. Diferenciando dessa\nperspectiva, Han cita a visão do filósofo zen-budista da Escola de Kyoto Keiji\nNishitani sobre o \u003Ci\u003Eikebana\u003C\/i\u003E, a arte de\narranjos florais. Para ele essa técnica seria uma forma de cultivar o \u003Ci\u003Ebelo\u003C\/i\u003E sem apetite de desejos, mas que\nressalta a própria impermanência da vida, matando uma visão negativa da morte,\npois a transfigura em beleza a ser contemplada. Han cita ainda os casos do\nteatro \u003Ci\u003ENô\u003C\/i\u003E e dos \u003Ci\u003Ehaikais\u003C\/i\u003E para lembrar dessa despersonalização zen-budista, mostrando\no impacto cultural dessa tradição e como suas ideias se realizam em diversas\npráticas.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EO quarto capítulo,\n“Habitar lugar nenhum”, leva esse nome em referência ao \u003Ci\u003ESutra do Diamante\u003C\/i\u003E, antiga escritura \u003Ci\u003Emahayana\u003C\/i\u003E, e na obra de Dogen, e significa “não se prender a nada,\nnão permanecer em si mesmo” (p. 118). Deixar a si mesmo passar em um estado de\nserenidade, de não apego ao próprio corpo e à própria mente. Aqui Han compara\nduas visões: (1) a visão zen-budista, que entende que o que temos é a\nexperiência da iluminação, o que existe é o aqui e o agora, (2) e a visão da\ndoutrina cristã, que cultiva a fuga que se preocupa com o que vai acontecer no\nfinal dos tempos: “fujo do aqui e agora”. Nessa comparação, Han utiliza os\nrelatos do diário de viagem de Bashô, que caminharia em direção a lugar nenhum\n(p. 120), e os compara ao livro de Genesis (p. 121) em que Abraão parte em\ndireção a outro lugar para tomar posse de outras terras. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHan ainda relata que o\n“habitar lugar nenhum como errar pressupõe uma abdicação radical da posse, do \u003Ci\u003Emeu\u003C\/i\u003E. Bashô erra para longe de \u003Ci\u003Esi \u003C\/i\u003Ee de suas posses” (p. 123). Assim, de\num lado, Heidegger, Lévinas e mesmo a narrativa clássica de Abrão, cada um ao\nseu modo, pensariam o habitar o “eu” de forma econômica (da casa, do\nadministrar essa casa). Por outro lado, o zen-budismo preza por esse constante\nnão-estar, sem teleologia: “o coração do habitar em lugar nenhum, que não se\naferra a nada, se sujeita à mudança das coisas” (p. 124). É, assim, um “habitar\nmortal”, mas não como na mudança de habitação da alma segundo Platão, mas, na\nvisão zen-budista e de Bashô, uma constante transformação que prescinde de um\n“caseiro” para a casa, de um “eu” para o ser.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E“Morte” é nome e tema\ndo quinto capítulo. Han começa apresentando a visão positiva e espiritual da\nmorte em Platão (no Fédon), em Hegel, em Fiche e em Heidegger, que reafirmam o\neu e a seu espírito ou essência, e que apontam a necessidade de afirmação\nheroica desse eu diante da morte. Para a perspectiva dos monges-filósofos\nzen-budistas Dogen e Issa, a morte é justamente uma expressão da impermanência.\nSe por um lado todos eles concordam que a morte não é evento assustador, fica\nclara a diferença de significação: Platão e seus leitores alemães\ncontemporâneos valorizam a morte como realização do eu, enquanto zen-budistas\nveem o evento da morte como uma forma de fluidez que prescinde de um “eu”, e que\npode servir ela mesma para a iluminação em vida.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHá ainda um momento em\nque Han nos apresenta comparativamente a visão de morte na filosofia\nzen-budista e na filosofia cristã. Na filosofia zen-budista a morte seria um evento\nnatural, exemplo da própria finitude. Já na visão cristã de Eckhart a “morte em\nDeus” é animada pelo esforço por uma infinitude em que nada morre, mas se une\nao infinito divino. Han entende a morte na visão zen-budista como imanente, não\nhavendo nenhum \u003Ci\u003Eoutro lugar\u003C\/i\u003E para ir,\nmas apenas uma “grande morte” em que há consciência profunda da ausência de\n“si”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ENo sexto e último\ncapítulo, “Afabilidade”, esse tema é entendido como o agir gentil, aberto e \u003Ci\u003Edes\u003C\/i\u003Einteriorizado nas interrelações, um\nnão agir combativo, heroico, opositor, hostil. Nesse sentido, o budismo e\ntambém a filosofia zen-budista propõem o conceito ético de \u003Ci\u003EMetta\u003C\/i\u003E, termo em língua páli que seria uma espécie de afabilidade\npraticada para com todos os seres, uma amorosidade, como normalmente se traduz\nno Brasil. Em comparação a essa ideia o autor faz referência a visão de\nAristóteles sobre a amizade, que é uma relação de espelhamento entre si e os\noutros: “percebe-se o si \u003Ci\u003Emesmo\u003C\/i\u003E no\namigo” (p. 170). Os amigos, na ética aristotélica, são necessariamente\nrecíprocos um com o outro. Diferente da visão aristotélica, a perspectiva\nzen-budista de Dogen é universalista e não-econômica: se é afável com todas as\npessoas por ser o certo para quem cultiva o desapego do eu, e não por uma\nsuposta reciprocidade a este “eu” ilusório. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EUm filósofo que bebeu\ndiretamente de fontes budistas antigas, Schopenhauer, propõe também uma ética\nda compaixão, que é a vontade \u003Ci\u003Epara\u003C\/i\u003E o\nbem-estar do outro, e não \u003Ci\u003Econtra\u003C\/i\u003E o\noutro. Num sentido parecido, Buber propõe uma relação dialógica que salienta\numa ética que se situa “entre” eu e tu. Mas o zen-budismo também se\ndiferenciaria deles justamente por entender que as interrelações são permeadas\nmuito mais por um “\u003Ci\u003Enem-eu-nem-tu\u003C\/i\u003E”, já\nque não há um “eu” na filosofia zen-budista e não há diferenciação identitária\nfixa e imutável entre os seres. O que há é o conceito de \u003Ci\u003Emetta\u003C\/i\u003E inserido na percepção de que o mundo e os seres existem em\ninterrelação e dentro de condições mutáveis. Assim, filosofando\nzen-budistamente, não precisaríamos ser alguém para ser afáveis para com todos\nos seres, mas apenas agir afavelmente. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EBalanço\ncrítico\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EVamos agora analisar o\nlivro tendo como principal referência o fato da obra ter como objetivo ser uma\npublicação de filosofia comparada. Em primeiro lugar, deve ser lembrado que a\npresente obra se difere de outras mais ensaísticas do Han, que tratam de temas\nmais gerais, como a “violência” e o “cansaço” característicos das sociedades\ncapitalistas atuais. Por ser um estudo comparado de uma tradição filosófica, o\nzen-budismo, em relação com os filósofos que Han dialoga, especialmente os\nalemães, o texto adquiriu um caráter mais investigativo, e menos ensaístico. No\nentanto, o livro ainda preserva o estilo ensaístico em alguns aspectos, sendo\numa leitura fluida e prazerosa. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESobre o método usado, a\nescolha de autores para comparar com o zen-budismo foi um tanto aleatória, ao\ngosto arbitrário e pouco justificado do autor. No capítulo sobre o “Vazio”, por\nexemplo, é clara a aproximação entre o ser e as suas circunstâncias em Ortega y\nGasset e a interdependência condicionada dos seres na visão budista. O motivo\ndesse autor espanhol e outros não serem citados é claro: Han não os conhece ou\nnão tem interesse de estabelecer esse diálogo. E qual seria o problema disso? O\n“método comparativo” de Han não teve nenhum critério para adicionar autores a\nnão ser pela escolha pessoal do autor. Contudo, se a comparação fosse realizada\na partir de um critério mais claro, como o estabelecimento de que se compara\ncom “existencialistas”, com “platonismo” ou se compara com temas clássicos da\nfilosofia da religião, por exemplo, poderia ter se aprofundado mais em temas\nque foram apontados de forma muito breve. Para quem desejar produzir um estudo\ncomparado, sugerimos ter mais claro os critérios de escolha sobre o que ou quem\nse compara. Caso contrário, podemos nos perder no caminho, ou esquecer\ncomparações que seriam muito frutíferas, como no caso de Ortega y Gasset.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHá também um problema\ntécnico com as transliterações do chinês. Infelizmente, na obra original Han\nutiliza de livros que já contam com décadas de existência, mas sem atualização\neditorial, o que significa que há desatualização no uso de termos chineses. A\nlíngua chinesa foi por séculos transliterada ou romanizada de forma arbitrária\npor cada potência imperial\/colonial europeia que entrava em contato com a\nChina, o que gerou uma variedade de transliterações que dificulta o\nentendimento dos leitores. Desde a metade do século XX, a China continental\nsolicitou que linguistas padronizassem um modelo próprio de transformação dos\ncaracteres chineses em letras alfabéticas (transliteração), modelo chamado\npopularmente de “pinyin”. A falta do padrão pinyin dificulta alguns trechos da\nleitura do livro de Han, tornando às vezes incompreensível alguns termos\nchineses que usam transliterações do século XIX (como “Djian-yuan” ou\n“Schi-schuang”, p. 155). Esse descuido com a língua chinesa tem sido frequente\nem livros da editora Vozes. Fica o apelo para que essa tradicional editora\ncuide para que a língua chinesa seja tratada com o mesmo esmero que o japonês\nou alemão foram tratados em suas publicações.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EUm elogio que deve ser\nfeito é que não se trata de uma mera introdução, mas sim de um livro que propõe\num diálogo conceitual que começa a aprofundar debates ainda pouco trabalhados\nfilosoficamente com o budismo no mundo todo. O gênero “introdução”, a nosso\nver, já não é suficiente para a situação atual do debate filosófico brasileiro\nsobre budismo, que já conta com obras e especialistas locais, como J. Monteiro,\nG. Ferraro, D. Loundo, A. Gouveia, L. Machado, P. Tsai e tantos outros. Assim,\na tradução desse livro de Han foi muito benéfica, pois este autor pressupõe que\no leitor já conheça o mínimo sobre zen-budismo, como conceitos básicos de\nhistória budista, conceitos presentes no\u003Ci\u003E\nShobogenzo\u003C\/i\u003E de Dogen ou a história do “boi e o seu pastor”. Essa obra vem\nentão incentivar que filósofos e filósofas brasileiras discutam de maneira mais\ncorajosa e direta com conceitos e autores budistas, citando obras primárias e\ndialogando horizontalmente com filósofos europeus – e, porque não, com\nfilosofia brasileira.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EMais do que isso, Han\nnos ensina uma bela lição de escrita filosófica, por enfatizar que mesmo com\nexpressões originalmente não filosóficas, como as poesias de Bashô, é possível\nfilosofar. Mais do que possível, é desejável. Ele escapou de perguntas\ndemasiadamente amplas e improdutivas como “budismo é filosofia?”. Ao contrário,\nHan buscou se concentrar em perguntas sobre como o conceito de vazio\nzen-budista pode nos ajudar a pensar debates éticos sobre as relações humanas.\nOxalá nós, brasileiros, possamos ir nessa mesma direção frutífera para\nfilosofar de maneira mais intercultural.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EReferências\nBibliográficas:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EGOUVEIA, Ana Paula Martins. \u003Cb\u003EIntrodução à filosofia budista.\u003C\/b\u003E São\nPaulo: Paulus, 2016.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/8994049444810725384\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/filosofia-do-zen-budismo-em-debate-uma.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/8994049444810725384"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/8994049444810725384"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/filosofia-do-zen-budismo-em-debate-uma.html","title":"Filosofia do Zen-Budismo em debate – Uma resenha crítica "}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEiy4dk5HgoDMiTOgfBX_XNUoLM81cvJgqN55d0J8aMEmTcTjmmciv5Gslp8pNXuP8OSYRc1YRIERSZnyG58pvk3B5a2hiLfT4n5SSnTZKwflkrp8rt7ju1FjBERtG95Y2o_3p9p3g1mmFR4-jm_GyzQHIOUvAtJqGRq6hruCEPwYrXT61URSMLtfRPb\/s72-w400-h160-c\/Design%20sem%20nome%20(1).png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-7162021259562688720"},"published":{"$t":"2022-03-24T01:37:00.002-03:00"},"updated":{"$t":"2022-03-24T01:37:50.346-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Rupturas do Progresso: o futuro entre a Psicopolítica e o Devir-índio"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u003Cspan style=\"background-color: white; color: #333333; font-family: Arial, sans-serif; font-size: 13px;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cbr \/\u003E\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\/AVvXsEi746Cps3rgmybP2e_PIMQKEceHwaB-Dcx9fA39tlLT7adJjUFkWBSlrXbe4KCjymMUp0q1FGkYNEBOySKMVZUCxGLRlG26RUVcp_rAN42-1StSTt18GvkdSnrdef4Jw3wzMb6c-KPcqD0utL5vS-VOVupdtMIWMNQsPpOcahLxgqM0xSA5z7NxJ4Zo\/s800\/Design%20sem%20nome.png\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"160\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEi746Cps3rgmybP2e_PIMQKEceHwaB-Dcx9fA39tlLT7adJjUFkWBSlrXbe4KCjymMUp0q1FGkYNEBOySKMVZUCxGLRlG26RUVcp_rAN42-1StSTt18GvkdSnrdef4Jw3wzMb6c-KPcqD0utL5vS-VOVupdtMIWMNQsPpOcahLxgqM0xSA5z7NxJ4Zo\/w400-h160\/Design%20sem%20nome.png\" width=\"400\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u0026nbsp;A Floresta Nova - Desenho de Davi Kopenawa\u003C\/span\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1-QLgjpSuogxlz8DotUmv44yov17_peau\/view\"\u003EPDF\u003C\/a\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\n\n\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003Cb style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: 12pt;\"\u003EKenzo Soares Seto\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none;\"\u003E\u003Cspan style=\"font-size: 12.0pt;\"\u003EDoutorando do Programa de Pós-Graduação em Comunicação\ne Cultura da Universidade Federal do Rio de Janeiro (PPGCOM-UFRJ) e bolsista\nCAPES.\u003C\/span\u003E\u003Cspan style=\"color: black; font-size: 7.5pt;\"\u003E \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 0cm; margin-top: 21.9pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt;\"\u003ER\u003C\/span\u003E\u003C\/b\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt;\"\u003Eesumo: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"color: black; font-size: 12.0pt;\"\u003EConsiderando a convergência entre\ncapitalismo preditivo e crise climática, este artigo \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt;\"\u003Ediscute\u003Cspan style=\"color: black;\"\u003E duas influentes\nperspectivas teóricas contemporâneas sobre o futuro: a Psicopolítica proposta\npor Byung-Chul Han (2014) e o devir-índio formulado por Danowski e Viveiros de\nCastro (2014). \u003C\/span\u003EInvestiga-se como\u003Cspan style=\"color: black;\"\u003E principal\nelemento comum \u003C\/span\u003Eentre\u003Cspan style=\"color: black;\"\u003E estas abordagens a\nruptura da associação entre o futuro e o conceito moderno de progresso: a\nexpectativa da ampliação contínua do campo de possibilidades da ação humana. Em\ndiálogo com \u003C\/span\u003Econtribuições \u003Cspan style=\"color: black;\"\u003Ecomo o \u003C\/span\u003EAfropessimismo,\no devir-negro de Mbembe (2018) e a obra de Walter Benjamin (2020), \u003Cspan style=\"color: black;\"\u003Ebusca-se refletir se a proposta de redução do papel\nhistórico da humanidade na definição do futuro diante de agências não-humanas,\nartificiais ou naturais, deriva necessariamente na atitude que o pensador\nalemão denominou \"fatalismo melancólico\". Ou se o futuro permanece em\naberto, \u003C\/span\u003Erevisando as obra\u003Cspan style=\"color: black;\"\u003Es de Han (2014) e\nDanowski e Viveiros de Castro (2014) a partir da noção de aposta na incerteza,\nderivada do pensamento de Blaise Pascal (2019). \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.6pt; margin-right: 0cm; margin-top: 12.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt;\"\u003EPalavras-chave: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"color: black; font-size: 12.0pt;\"\u003EFuturo. Psicopolítica. Devir-índio. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003EIncerteza.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: 0cm; margin-top: 19.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003EAbstract: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003EConsidering\nthe convergence between predictive capitalism and the climate crisis, this\narticle analyzes two influential contemporary theoretical perspectives on the\nfuture: the Psychopolitics proposed by Byung-Chul Han (2014) and the \u003Ci\u003Edevir-índio\u003C\/i\u003E\nformulated by Danowski and Viveiros de Castro (2014). We propose as the main\ncommon element to interpret these approaches the rupture of the association\nbetween the future and the modern concept of progress\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003E:\u003Cspan style=\"color: black;\"\u003E\nthe continuous expansion of possibilities of human action. \u003C\/span\u003EIn dialogue\nwith contributions such as Afropessimism, Mbembe's (2018) devir-negro and the\nwork of Walter Benjamin (2020)\u003Cspan style=\"color: black;\"\u003E, we seek to reflect on\nwhether the proposal to reduce the historical role of humanity in defining the\nfuture in face of non-human, artificial or natural agencies necessarily derives\nfrom the attitude that the German thinker called \"melancholy\nfatalism\". Or if the future remains open, challenging the predictions of\nHan (2014) and Danowski and Viveiros de Castro (2014), based on the notion of\nbetting on uncertainty, derived from the thought of Blaise Pascal (2019). \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: 0cm; margin-top: 12.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003EKeywords: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003EFuture.\nPsychopolitics. Devir-índio. \u003C\/span\u003E\u003Cspan style=\"color: black; font-size: 12.0pt;\"\u003EUncertainty.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 2.7pt; margin-right: 0cm; margin-top: 13.75pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 2.7pt; margin-right: 0cm; margin-top: 13.75pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 2.7pt; margin-right: 0cm; margin-top: 13.75pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 2.7pt; margin-right: 0cm; margin-top: 13.75pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 2.7pt; margin-right: 0cm; margin-top: 13.75pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 2.7pt; margin-right: 0cm; margin-top: 13.75pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EI\u003C\/span\u003E\u003C\/b\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Entrodução\u003Cspan style=\"color: black;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .45pt; margin-top: 22.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EQuais futuros podem ser imaginados atualmente? O início do século\nse apresenta como um período de convergência de crises: sanitária, climática,\neconômica, de representação, entre outras. É um momento inédito: \"a crise\natual, não como uma crise cíclica ordinária (...) mas como reveladora de uma\ncrise de civilização e da própria \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Eideia\u003Cspan style=\"color: black;\"\u003E do progresso\" (BENSAID,\n2000, p.1). E uma crise da ideia de progresso redefine a própria perspectiva de\nfuturo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 40.85pt;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EDurante\u003Cspan style=\"color: black;\"\u003E séculos o pensamento ocidental, \u003C\/span\u003Ecom raras exceções,\u003Cspan style=\"color: black;\"\u003E associ\u003C\/span\u003Eou \u003Cspan style=\"color: black;\"\u003Ea passagem do\ntempo às mutações tendencialmente positivas na sociedade, ou\u003C\/span\u003E,\u003Cspan style=\"color: black;\"\u003E como Kant formulou, um progresso constante no gênero\nhumano, cujo \u003Ci\u003Etélos\u003C\/i\u003E deve ser desvendado (FOUCAULT, 1994).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: -.95pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.6pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEsta concepção só pode ser compreendida em um paradigma linear de\nhistória, herdado da fusão entre a tradição cristã e aristotélica. A história é\na progressão entre o momento da criação, causa primeira, e o fim dos tempos,\ncausa final. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: -.95pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.6pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA partir do iluminismo, a laicização deste paradigma associa o\ndesenvolvimento da técnica e da liberdade humana como vetores do progresso. O\nFuturo, apesar de suas ininterruptas transformações, é uma continuidade\nascendente. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .2pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EContudo, no século XXI diferentes leituras \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Ereforçam a crítica\u003Cspan style=\"color: black;\"\u003E ao conceito de progresso frente aos desafios de escala\ninumana derivados do desenvolvimento da própria técnica: a crise ecológica e o\ncrescente poder do Big Data, Inteligências Artificiais e seus efeitos\npreditivos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .2pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003ENes\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Es\u003Cspan style=\"color: black;\"\u003Ees\ncenários, o futuro é uma ruptura com o horizonte das promessas de liberdade da\nmodernidade.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.05pt;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EO\npresente artigo apresenta\u003Cspan style=\"color: black;\"\u003E criticamente duas\ninfluentes contribuições teóricas sobre o futuro diante do Antropoceno e do\ncapitalismo preditivo: a Psicopolítica formulada por Byung-Chul Han (2014) e o\ndevir-índio apresentado por Danowski e Viveiros de Castro (2014).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003ERealiza-se\u003Cspan style=\"color: black;\"\u003E uma introdução dessas abordagens em diálogo com outros\npensadores como Mbembe (2017, 2018), Deleuze (2000), Foucault (1994, 1998,\n2014) e Arendt (2000), para refletir quais questões relevantes essas linhas de\npensamento levantam sobre a construção histórica dos conceitos de futuro e de\ntempo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENeste sentido, para analisar as controvérsias e convergências da\nPsicopolítica com o devir-índio, mobilizamos sobretudo a obra de um dos prin\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Ecipais\u003Cspan style=\"color: black;\"\u003E\npensadores \u003C\/span\u003Edo século XX\u003Cspan style=\"color: black;\"\u003E a apostar na\naniquilação da ideia de progresso: Walter Benjamin (2020). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: 10.0pt; margin-left: 1.55pt; margin-right: 0cm; margin-top: 19.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EA Psicopolítica: o futuro como\nmercadoria e controle \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .5pt; margin-top: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EO que separa o presente do Futuro? Qual o papel do observador em\ndefinir a fronteira entre estes dois estados do tempo? Há futuro quando ele\ntende a ser permanentemente previsto? Ou seja, quando agentes no presente são\ncapazes de intervir em cenários que ainda não ocorreram, inclusive podendo\ncancelar futuros indesejados? \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .5pt; margin-top: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESegundo Deleuze (2000), na sociedade de controle contemporânea, a\nmodulação substitui a disciplina como principal técnica de poder. Trata-se da\ncaptura dos fluxos de desejo para constituir hábitos mentais adequados à\nsubjetividade desejada por parte do capitalismo, preservando a percepção de\nliberdade dos indivíduos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EForma particular da modulação deleuziana, a modulação algorítmica\né o processo de condução da atenção, conexão e ação da população nas\nplataformas digitais, baseada na personalização da experiência virtual de cada\nindivíduo. Esta experiência singular do usuário é moldada pelos algoritmos que,\nno código das plataformas, manifestam os interesses de seus proprietários (HAN,\n\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E2014)\u003Cspan style=\"color: black;\"\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .2pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.25pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEm geral, os algoritmos digitais organizam a experiência do\nusuário a partir do cruzamento de duas técnicas: o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edata mining\u003C\/i\u003E, a mineração de dados e o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eprofiling\u003C\/i\u003E, a perfilação (BRUNO, 2016).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: .95pt; margin-right: -.75pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EO \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edata mining \u003C\/i\u003Econsiste\nna análise automatizada de grandes volumes de dados, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EBig Data\u003C\/i\u003E, em busca de padrões nos rastros do comportamento digital\ndos indivíduos, que \"geram conhecimentos específicos a partir da\ncorrelação entre elementos segundo princípios de similaridade, vizinhança e\nafinidade\" (BRUNO, 2016) de modo a inseri-los em uma taxonomia de perfis\nsegmentados, os \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eprofiles\u003C\/i\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .25pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA identificação de regularidades no comportamento anterior dos\nindivíduos e populações serve à projeção de seus padrões futuros de ação,\nconfigurando um conhecimento indutivo com efeito preditivo, no qual os\nalgoritmos buscam gerar modelos probabilísticos que não só \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Edescrevem,\u003Cspan style=\"color: black;\"\u003E\nmas, sobretudo, \u003C\/span\u003Einfluenciam\u003Cspan style=\"color: black;\"\u003E a realidade. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .55pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 40.1pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEm resumo, trata-se de modular os caminhos dos usuários para que\nas decisões de cada um coincidam com as esperadas pelo sistema, em uma lógica\nde profecia autorrealizadora.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.0pt; margin-right: .1pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENeste contexto, Byung-Chul Han (2014) considera que a prevalência\nda modulação sobre a disciplina estabelece um novo regime de poder específico\ndo neoliberalismo, a Psicopolítica: uma atualização da leitura deleuziana sobre\no controle que explora a relação do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EBig\nData \u003C\/i\u003Ecom a psique. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: .65pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.15pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA partir da noção de \"inconsciente óptico\" de Walter Benjamin,\nHan (2014) propõe que a modulação baseada em \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EBig Data \u003C\/i\u003Eopera em um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Einconsciente\ndigital\u003C\/i\u003E, induzindo padrões de decisão, desejo e comportamento dos usuários\nque ocorrem num nível pré-reflexivo, inconsciente, constituindo, portanto, a\npolítica sobre a psique, a Psicopolítica. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EO ensaio de Han (2014) não \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Eestuda em profundidade\u003Cspan style=\"color: black;\"\u003E\nmanifestações particulares da Psicopolítica, mas a investigação de patentes dos\noligopólios responsáveis pelas plataformas digitais é campo fértil para\nanalisar o estado da arte dos modelos preditivos e \u003C\/span\u003Eseus efeitos de poder\u003Cspan style=\"color: black;\"\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .2pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EÉ o caso do algoritmo \"FBLearner Flow\" do Facebook, cuja\ndocumentação sigilosa foi vazada por fonte anônima para o veículo Intercept,\nque a publicou. Por meio do algoritmo, a companhia pretende ofertar campanhas\npublicitárias baseadas em decisões que o público-alvo ainda não tomou, mas que\npossui alta probabilidade de tomar no futuro próximo. Como clientes possíveis,\na plataforma considera quaisquer anunciantes interessados na reversão de uma\nfutura rejeição ao produto ou candidato antes mesmo que esta ocorra (SILVEIRA,\n2018).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: -.45pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.25pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDesse modo, o futuro torna-se uma \u003C\/span\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Ecommodity,\u003Cspan style=\"color: black;\"\u003E \u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003Enegociada permanentemente em leilões onde o maior\nlance obtém o privilégio de influenciar milhões ou bilhões de decisões futuras\nde consumo, comportamento político ou social (\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EHAN, 2014)\u003Cspan style=\"color: black;\"\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 41.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPermanece em questão um velho problema dos mercadores de\nprofecias. Como conferir a eficácia do mecanismo cujo objetivo é evitar um\nacontecimento, dado que nada comprova que este estava destinado a acontecer\ncaso seja conscientemente evitado? \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .75pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENa ficção especulativa, este é um drama central de \"Relatório\nMinoritário\", conto de Philip K. Dick (2002). Na obra, os efeitos\npreditivos são aplicados à antecipação de crimes, resultando no encarceramento\npreventivo em massa. Apesar de polêmica, o acerto da política pública é\ncomprovado pela queda estatística na realização de atos violentos.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .25pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.5pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EMas tratando-se de cenários probabilísticos, da mesma forma que na\nprevisão contemporânea dos algoritmos digitais, há sempre espaço para a\nincerteza, e esta será valorizada ou desconsiderada na tomada de decisões em\nfunção do perfil de sobre quem recai a condenação prematura. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: -.85pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENa novela do início dos anos 1990, o conflito estabelece-se quando\na alta hierarquia responsável pela aplicação das penas preventivas emitidas\npelos oráculos torna-se alvo do sistema. Na realidade da segunda década do\nséculo XXI, populações negras denunciam o viés racista dos modelos preditivos\nde crimes que guiam a ação da polícia norte-americana em centenas de cidades\n(HEAVEN, 2020). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .55pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EContudo, a Psicopolítica não precisa agir apenas baseada no \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EBig Data\u003C\/i\u003E, em modelos estatísticos\ncorrelacionais que vasculham nossa performance passada para projetá-la sobre o\nfuturo. A exploração do intervalo que marca as fronteiras entre o presente e\nfuturo permite predições muito mais precisas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: -.4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 41.75pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EOs \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Escanners \u003C\/i\u003Ecerebrais\natualmente permitem identificar em laboratório a decisão tomada por um\nindivíduo antes que esta se torne consciente e se manifeste no mundo exterior\ncom uma antecedência de até sete segundos. Não se trata mais do reino das\nprobabilidades, mas \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Eda\nanálise\u003Cspan style=\"color: black;\"\u003E em tempo real das escolhas efetivamente\ntomadas espontaneamente em condições aleatórias (BODE \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eet al\u003C\/i\u003E, 2011). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: -.75pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESegundo os responsáveis (BODE et al, 2011), o experimento comprova\nque a experiência do ato de decidir pelo nosso \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eself \u003C\/i\u003Eé uma ficção que leva mais tempo para ser produzida pelo\ncérebro do que a decisão em si. O livre arbítrio é uma simulação dispendiosa\ncuja razão de existir é garantir a ilusão de controle sobre o próprio corpo, a\nqual em algum momento se tornou evolutivamente vantajosa. \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: -.75pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EConsidera-\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Ese\u003Cspan style=\"color: black;\"\u003E este intervalo entre o ato e a consciência do ato como um\ncampo privilegiado para a ação da modulação de comportamentos e o mercado da\nPsicopolítica em um futuro próximo. Ações futuras do usuário poderão ser\nevitadas ou reforçadas antes que se tornem conscientes em função dos estímulos\ncorretos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.75pt; margin-right: .5pt; margin-top: 1.2pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEste cenário pressupõe apenas a miniaturização e distribuição dos \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Escanners \u003C\/i\u003Ee de novas soluções de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Esoftware \u003C\/i\u003Edentro do paradigma \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ebehaviorista \u003C\/i\u003Eque já domina todo o\nplanejamento da experiência dos usuários nas plataformas digitais. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENeste sentido, a transposição dos \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Escanners \u003C\/i\u003Edos laboratórios para o bolso ou corpo de cada um já é uma\ncorrida em andamento, onde o Facebook largou na frente (SIGAL, 2019). \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EE\u003Cspan style=\"color: black;\"\u003Este é\napenas mais um passo na passagem da internet das coisas, a extensão da conexão\neletrônica entre o conjunto de objetos que cercam a experiência humana, para a\ninternet dos corpos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .7pt; margin-top: 1.1pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA internet dos corpos representa a proliferação de dispositivos\nbiométricos integrando a própria existência biológica, somática, de cada\nindivíduo aos dados que produz e a transformação de seu corpo em interface\ndigital. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.2pt; margin-right: .2pt; margin-top: 1.2pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.75pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEsta passagem é estimulada a ser desejada no que Han (2014)\ndenomina \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Equantified self\u003C\/i\u003E, a forma de\nsubjetivação neoliberal em que o cuidado de si se converte em otimização\ncontínua das métricas do próprio desempenho nos mais diferentes campos:\natividade física, performance sexual, sucesso profissional.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .25pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDeste modo, segundo Han (2014) o indivíduo compete consigo mesmo e\nse auto explora, deslocando a responsabilidade de suas frustrações e limitações\nde um agente externo para si: o sujeito neoliberal é um empresário de si mesmo.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.1pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EAo mesmo tempo, comprometido com a gestão eficiente de sua vida,\neste sujeito abandona o futuro comum como perspectiva de realização e\ninternaliza a lógica dos algoritmos e suas métricas como caminho para o\nbem-estar. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .9pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.5pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EUm exemplo é a busca pelo acúmulo de curtidas e visualizações em\nplataformas sociais tomada enquanto validação social e forma narcísica de\nrealização. Trata-se da passagem do modelo panóptico, uma vigilância passiva\nintrojetada como temor nos vigiados, para um controle ativo pelo desejo permanente\nde exposição.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: -.5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.8pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ECabe destacar que Han apresenta sua perspectiva como inédita,\nespecialmente em relação à periodização das relações de poder proposta por\nMichel Foucault (2014). Han (2014) sugere limitações do pensador francês no que\nchama \"o dilema de Foucault\": o esgotamento atual tanto da disciplina\ne da biopolítica quanto das práticas de liberdade no cuidado de si diante das\narticulações entre saber e poder atuais. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: .3pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.0pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EContudo, Han (2014) ignora nesta obra o debate da governamentalidade,\na forma mais geral e contemporânea de dominação descrita por Foucault (1998)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%208.docx#_ftn1\" name=\"_ftnref1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"color: black; font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[1]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: .3pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.0pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EA governamentalidade\nbaseia-se na proposição de que governar é conduzir condutas de indivíduos e\ngrupos por meio de seus vínculos, do ordenamento das probabilidades e da\nconstituição do campo do possível (FOUCAULT, 1998). Exatamente o que os\nalgoritmos digitais fazem ao intermediar os fluxos humanos de conexão, atenção\ne ação. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPortanto, propomos considerar a Psicopolítica como uma atualização\ndas técnicas de governamentalidade. \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EOs\u003Cspan style=\"color: black;\"\u003E algoritmos cada vez mais\nautônomos à supervisão humana conquistam uma posição invejável de sujeitos de\nsaber e suas mediações da vida individual e coletiva se transformam em um\ndispositivo de poder “que cria mundos onde a ciência de dados paira como o\nolhar de Deus” (HAN, 2014, p.16). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENeste cenário, o que resta da liberdade, da condição de\nproduzirmos futuros para além do controle? \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.25pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EHannah Arendt (2000), ao analisar as transformações históricas do\nparadigma de liberdade destaca a mutação da definição centrada na ação coletiva\ndos cidadãos na \u003Ci\u003EPólis\u003C\/i\u003E para a de livre-arbítrio individual nos séculos\nXVII e XVIII.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .55pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENa antiguidade grega, a liberdade era a experiência do homem que\nintervém no destino da sociedade, constituindo-se enquanto indivíduo por meio\nda sua contribuição à esfera comum. Pressupunha a responsabilidade pública e a\nliberação individual: para ser livre o homem devia ter-se libertado das\nnecessidades da vida, repassadas as mulheres e escravos, e necessitava da\ncompanhia de outros homens que estivessem no mesmo estado (ARENDT, 2000). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENa modernidade, a liberdade é remetida à esfera privada, onde\npassa a ser associada ao livre-arbítrio: a capacidade de fazer escolhas, de\nexercer sua vontade sobre si e sobre o que lhe pertence. As liberdades passam a\nser garantias individuais apartadas do exercício político direto: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 115.2pt; margin-right: -.25pt; margin-top: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.25pt;\"\u003E\u003Cspan style=\"color: black;\"\u003EPensadores dos séculos XVII e\nXVIII (...) identificavam liberdade política com segurança (...) o propósito\nsupremo da política, “a finalidade do governo” era a segurança”. A segurança,\npor seu turno tornava possível a liberdade, designando atividades que ocorriam\nfora do âmbito político. (...) A liberdade não era mais vivenciada no agir e na\nassociação com outros, mas no desejo e no relacionamento com o próprio eu\n(ARENDT, 2000, p.197). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 115.2pt; margin-right: -.25pt; margin-top: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.25pt;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: .2pt; margin-top: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.15pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EAo pressupor que a Psicopolítica permite \"um conhecimento\nintegral da dinâmica inerente à sociedade\" (HAN, 2014, p.25) e modula\npopulações inteiras em níveis pré conscientes, Han conclui que tanto a dimensão\ncoletiva quanto individual da liberdade estão esgotadas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: .55pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.25pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPara o filósofo coreano, \"o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EBig Data \u003C\/i\u003Eanuncia o fim do indivíduo e da vontade livre\" (HAN,\n2014, p.26) na medida em que a lógica de otimização é a principal técnica de si\npara a gestão das trajetórias pessoais, enquanto a revolta coletiva é socialmente\nirrealizável, porque a consciência da dominação é fisiologicamente impossível. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.0pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EHan é inequívoco em afirmar a restrição da agência humana à\ncontinuidade da dominação atual, o que, em outras palavras, significa cancelar\no futuro como alteridade:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.0pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003E\"É insuperável. O\ncapitalismo, precisamente por esta condição intrínseca de caráter permanente,\nescapa até ao futuro\" (HAN, 2014, p.16). O poder se manifesta como\ncontrole psicopolítico do futuro, e fora das relações de controle só resta o\nbanimento social e a eliminação no que Han (2014) denomina \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EBanoptikum\u003C\/i\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA visão de Han (2014) apresenta, portanto, uma inversão completa\ndo sentido iluminista do progresso como ampliação histórica da liberdade,\nsintetizada por Kant na previsão de que a humanidade caminhava em direção a\nautonomia dos povos em decidir como governarem a si mesmos (FOUCAULT, 1994).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EDoravante, é um sistema\ncada vez menos humano e mais automatizado que governa o presente e fabrica o\nfuturo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: 10.0pt; margin-left: 1.8pt; margin-right: 0cm; margin-top: 19.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EO Futuro como fim do mundo\u003Cspan style=\"color: black;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: .5pt; margin-top: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEnquanto a Psicopolítica apresenta o futuro como continuidade do\nmodelo societário atual baseado numa dominação tecnológica cada vez mais\nsofisticada, outras visões contemporâneas anunciam o colapso já iniciado desta\nmesma sociedade diante da crise ecológica. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: .5pt; margin-top: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENesta seção analisa\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E-se\u003Cspan style=\"color: black;\"\u003E a síntese dessas visões na obra\n\u003C\/span\u003E“\u003Cspan style=\"color: black;\"\u003EHá mundo por vir? Ensaio sobre os medos e os\nfins\u003C\/span\u003E”\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"color: black;\"\u003E \u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"color: black;\"\u003Ede Danowski e Viveiros de Castro (2014). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .15pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENão se trata mais da ruptura do futuro com o progresso em função\nde modulações sutis que escravizam o livre-arbítrio, mas da impossibilidade\nbrutal das condições históricas que sempre foram tomadas como dadas para a\nexpansão do campo de possibilidades da ação humana. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDanowski e Viveiros de Castro (2014) destacam como nenhuma\ndiscussão sobre a liberdade desde o iluminismo levou em conta a capacidade de\nagência geológica que os seres humanos iam adquirindo conforme ampliaram a\nescala de sua práxis e as consequências desta para a biosfera. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .55pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA noção de progresso foi fundada na distinção moderna entre\ncultura e natureza (LATOUR, 2012), expressando um projeto civilizatório que\nsubmete a segunda à primeira. Distinções como moderno e arcaico expressaram uma\ndemarcação entre futuro e passado não apenas cronológica, mas evolutiva, onde a\nmedida do desenvolvimento histórico era baseada na contínua expansão da\ncapacidade de transformação do planeta.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDe uma força superior aos poderes humanos codificada como divina,\na natureza passou a ser compreendida na modernidade ocidental enquanto fonte de\nrecursos infinitos e conjunto de barreiras a serem permanentemente\nultrapassadas pela potência humana. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .65pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENo entanto, a crise ecológica atual expressa um desdobramento\nparadoxal do desenvolvimento técnico advogado pelas filosofias do Progresso.\nEmbora a atividade humana se torne o principal fator geológico no planeta, fato\nque poderia ser celebrado pelos pensadores positivistas do século XIX, sua\nconsequência é a interrupção de um longo equilíbrio de diversos fatores\nnaturais que garantiram a existência da nossa espécie e da vida como a\nconhecemos.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: -.4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENeste contexto, a natureza deixa de ser tomada como um “objeto\ndominado” e é reconhecida como crescentemente imprevisível e desafiadora para\nnossa sobrevivência, anunciando um mundo que nenhum ser humano conheceu e mesmo\ntem dificuldades em imaginar. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EO aumento da temperatura média da superfície terrestre e da\nconcentração de carbono atmosférico já ocorrem num nível sem precedentes pelo\nmenos nos últimos 800.000 anos. As projeções de aumento do nível do mar oscilam\nentre 10 e 30 metros, com os cenários mais extremos apontando um planeta sem\ngelo permanente em seus pólos e países como o Brasil perdendo cerca de 60% das\nsuas terras férteis nos próximos 50 anos (IPCC, 2019). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .15pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 40.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEsta realidade inédita abre espaço para diversas narrativas no\ncampo da ficção, do debate político e da literatura científica que recuperam a\nideia de “fim do mundo”, ou seja, do futuro como catástrofe compartilhada\n(CHAKRABARTY, 2009). São estas visões que profetizam o encerramento do período\nde progresso humano como foi formulado pela modernidade. \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .15pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 40.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EHá alternativa? Segundo Danowski e Castro (2014) não dentro do\nparadigma\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E \u003Cspan style=\"color: black;\"\u003Emoderno\u003C\/span\u003E, como será demonstrado a seguir.\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.75pt; margin-right: .45pt; margin-top: 3.95pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDialogando com a obra de Bruno Latour, a escola da Singularidade,\no marxismo “aceleracionista” e pensadores referenciados no conceito de\nAntropoceno, Danowski e Castro (2014) descartam os sujeitos propostos como\ncapazes de reverter ou mitigar a hecatombe ecológica. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: -.6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDefensores da Singularidade, do transhumanismo e do\naceleracionismo retomam as promessas fáusticas da modernidade e buscam alcançar\numa humanidade livre de toda contingência biológica a partir da fusão com as\ninteligências artificiais. As nuances se resumem a se esta realização\nrepresenta o apogeu da sociedade capitalista ou sua ultrapassagem\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E \u003Cspan style=\"color: black;\"\u003Eutópica,\nhipótese anticapitalista da singularidade apresentada pelo Manifesto\nAceleracionista\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E(DANOWSKI, CASTRO,\n2014). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .7pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.6pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EJá Chakrabarty (2009) representa aqueles que apostam em uma\nhumanidade que se reconhece enquanto espécie e desta perspectiva global evita\nseu ecocídio, que ocorreria ao se assumir o discurso da ciência como condutor\nda sociedade. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: .35pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.75pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EContudo, para Danowski e Castro (2014) o que o Antropoceno coloca\nem xeque é justamente a própria noção de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eanthropos\u003C\/i\u003E,\nde um sujeito universal como espécie, classe ou multidão, capaz de agir\nenquanto um só povo.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .7pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.6pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDiante da crise ecológica, a dupla defende a substituição da\naposta no interesse universal humano positivo e do sujeito que o encarna por\numa diversidade de alinhamentos ético-políticos entre diversas culturas e uma\nmiríade de outros actantes não-humanos, o que Latour chama de os\n\"Terrenos\" (DANOWSKI, CASTRO, 2014). \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .7pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.6pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EO pessimismo frente às alternativas guiadas pelo paradigma do\nprogresso é justificado com uma diversidade de exemplos de diferentes matizes\npolíticas e teóricas: a sucessão de acordos climáticos fracassados; o\ninvestimento em energia renovável como justificativa para a manutenção das\nemissões de \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Ecarbono\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%208.docx#_ftn2\" name=\"_ftnref2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[2]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E;\u003Cspan style=\"color: black;\"\u003E a contínua defesa do desenvolvimento às custas da natureza\nmesmo na tradição crítica ao neoliberalismo e o capitalismo\u003C\/span\u003E\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%208.docx#_ftn3\" name=\"_ftnref3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"font-size: 13.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 13.0pt; line-height: 115%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[3]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .45pt; margin-top: 1.2pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.25pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEntretanto, os autores descartam igualmente a hipótese Latouriana\nde conversão dos \"humanos \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Emodernos\"\u003Cspan style=\"color: black;\"\u003E em \"terrenos\" livres\nde pretensões antropocêntricas, guiados apenas por esforços críticos da\ntradição ocidental. Segundo Danowski e Castro (2014), a mitologia adequada ao\nnosso tempo será uma cosmopolítica fundada no pensamento ameríndio. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.8pt; margin-right: 0cm; margin-top: 19.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESociedades contra o\nProgresso: o futuro como devir não ocidental \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .15pt; margin-top: 22.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 39.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESe o fim do mundo como o conhecemos é inevitável, o desafio é\nsobreviver a ele. E esta tarefa extrapola o caráter antropocêntrico,\ntemporalmente linear e teleológico dominante no pensamento moderno. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .55pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPara Danowski e Castro, a modernidade inaugurou uma concepção\nantropocêntrica onde cabe ao homem papel excepcional no universo,\n\"legislador autônomo, soberano da natureza, único ente capaz de elevar-se\npara além da ordem fenomenal da causalidade\" (DANOWSKI, CASTRO, 2014,\np.43). A realidade é objeto à espera de tomar forma e assumir propósito em\nfunção do engenho humano. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: -.5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 40.95pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EContudo, o que o Antropoceno revela é uma outra agência sobre o\ncosmos, a da natureza, que diversos autores (STENGERS, 2009, LATOUR, 2020,\nFAUSTO, 2013) captam no conceito de Gaia, o qual perturba a aspiração à total\nliberdade humana. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .75pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.75pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EO reconhecimento de que a ação não é uma propriedade exclusiva dos\nhumanos implica na necessidade de descartar a perspectiva antropocêntrica\nfundada na distinção entre natureza e história.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\n\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .45pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 41.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEm lugar do antropocentrismo, Danowski e Castro (2014) \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Epropõe\u003Cspan style=\"color: black;\"\u003E recuperar\na concepção antropomórfica dos povos yanomami e guarani, onde a compreensão de\ntodos os entes do cosmos como actantes, no sentido dado por Latour (2012), se\ndá pelo seu reconhecimento enquanto parte da humanidade, da qual a espécie\nhumana é apenas uma manifestação entre muitas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .1pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 40.05pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EUm cosmos antropomórfico é o fundamento ontológico do que Viveiros\nde Castro (2018) designa perspectivismo Ameríndio: paradigma indígena em que\ncada espécie animal se vê a si mesma como humana, anatômica e culturalmente,\npor perceber o eco em si do princípio humanoide ancestral de todos os\nexistentes. Frente às demais, sua forma corporal as denota como animais, com\nexceção de momentos míticos como o sonho, em que duas espécies podem se\nreconhecer na sua humanidade compartilhada. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .15pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 40.25pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEsta compreensão da realidade está intimamente associada à forma\npela qual esses povos narram a história da criação ao fim do mundo, dando\npistas para refletirmos sobre o nosso futuro. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .25pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.1pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESegundo os ameríndios, antes da criação a humanidade ancestral\npermanecia em seu devir contínuo entre as infinitas formas que pode assumir. A\norigem do mundo é o processo de estabilização do potencial de mutação da\nhumanidade nas suas atuais formas de entes distintos e relativamente estáveis,\ncomo as montanhas, rios e espécies animais, entre elas o homem (DANOWSKI,\nCASTRO, 2014). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .7pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENeste sentido, a ênfase da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epráxis\n\u003C\/i\u003Eindígena é na produção regrada de transformações capazes de reproduzir o\npresente etnográfico, o mundo atual, sem que este recaia na proliferação\nregressiva e caótica de transformações contínuas latentes na humanidade.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.7pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ELogo, as sociedades ameríndias repudiam a aceleração das\ntransformações porque a estabilidade e não o desenvolvimento contínuo é o\nobjetivo civilizatório. Lévi-Strauss (1976) denominou esta lógica societária de\n\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Esociedades frias \u003C\/i\u003Ee Danowski e Castro\n(2014) a traduzem pela categoria de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Esociedades\nlentas\u003C\/i\u003E. Arriscamos dizer que, além de sociedades contra o Estado, são \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ESociedades contra o Progresso\u003C\/i\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .65pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 40.9pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDanowski e Viveiros de Castro (2014) destacam que esta\nestabilidade passa pelo respeito a determinadas constantes descobertas pelos\npovos indígenas em sua experiência, que, no século XIX, seriam conhecidas pelo\nocidente como \"termodinâmicas\", e cuja ultrapassagem está na raiz das\nmutações econômicas modernas relacionadas à crise climática.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .25pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EContudo, a recusa em entender a história como progresso linear não\nsignifica que o cosmos seja estático. As sociedades ameríndias expressam uma\nconcepção cíclica do tempo, em que a realidade é recriada a partir de\nsucessivos fins do mundo e recomeços. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA cada novo ciclo de criação e destruição corresponde uma\nhumanidade específica. Pois a humanidade é consubstancial à realidade: pode ter\nhavido entes humanos antes de tudo, mas não pode haver um mundo depois da\nhumanidade, desprovido de relação e alteridade. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 42.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEsta concepção histórica converge com a realidade contemporânea\ndos povos indígenas, após seu encontro com a civilização ocidental, para\njustificar a aposta na sua resiliência diante da hecatombe climática. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .2pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EOs povos indígenas podem \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Ecompartilhar com\u003Cspan style=\"color: black;\"\u003E os ocidentais como\nlidar com o fim do mundo porque para os ameríndios este já ocorreu: a conquista\neuropeia da América. Antecipando a crise ecológica atual, a chegada dos\neuropeus a partir de 1492 nas Américas desencadeia a primeira grande extinção\nmoderna, tanto do ponto de vista ambiental, como enquanto genocídio e\nepistemicídio (DANOWSKI, CASTRO, 2014).\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .2pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENão obstante, os povos indígenas sobreviveram à violenta\ndestruição de seus mundos e continuaram existindo em outro, o dos seus\ninvasores e senhores. E segundo Danowski e Viveiros de Castro (2014),\nsobreviverão ao colapso deste último juntos daqueles que também se tornarem\níndios.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .3pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EO \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edevir-índio \u003C\/i\u003Ecomo\npossibilidade da subsistência humana no futuro é apresentado pelos autores\ninspirados na prática de comunidades camponesas no Brasil que, diante de\nprojetos de desenvolvimento apresentados pelo Estado, recusam o paradigma do\nprogresso e decidem voltar a ser indígenas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.7pt; margin-right: 0cm; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 108.0pt; margin-right: .75pt; margin-top: 2.2pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black;\"\u003Etalvez seja impossível voltar\nhistoricamente a ser índio; mas é perfeitamente possível, mais que isso, está\nefetivamente se passando, um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edevir-índio\u003C\/i\u003E,\nlocal como\u003C\/span\u003E \u003Cspan style=\"color: black;\"\u003Eglobal, particular como geral, um\nincessante \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eredevir-índio \u003C\/i\u003Eque vai\ntomando de assalto setores importantes da \"população\" brasileira de\num modo completamente inesperado. Este é um dos acontecimentos políticos mais\nimportantes que\u003C\/span\u003E \u003Cspan style=\"color: black;\"\u003Etestemunhamos no Brasil de\nhoje (DANOWSKI, VIVEIROS DE CASTRO, 2014, p.158) \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .4pt; margin-top: 12.55pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.8pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ECom o esgotamento das condições ambientais que possibilitaram uma\ncivilização ocidental baseada no progresso contínuo, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edevir-índio \u003C\/i\u003Eé cada vez mais atual como uma concepção de mundo na\nqual o fim do desenvolvimento contínuo de populações e suas necessidades não\nserá um trauma, mas um alívio. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .65pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 39.7pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDiante de uma natureza mais instável e extrema, os coletivos\nameríndios têm como vantagem suas populações relativamente modestas e\ntecnologias pouco intensivas em energia, mais resilientes que as imensas\naglomerações urbanas ocidentalizadas famintas por recursos.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .25pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EIndígenas da América do Sul possuem, sobretudo, uma sociedade em\nque o equilíbrio ambiental é uma premissa profunda: seu devir antropomórfico\nengloba uma diplomacia cósmica permanente entre os desejos de todos os entes,\nhumanos ou não, igualmente descendentes da humanidade ancestral. Toda ação deve\nmediar uma miríade de perspectivas, em contraposição à lógica do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epovo mercadoria \u003C\/i\u003Eque só sonha consigo\nmesmo, como o xamã yanomami Davi Kopenawa (2013) explícita em sua crítica aos \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ebrancos\u003C\/i\u003E.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\n\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.5pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPortanto, o futuro ameríndio pressupõe que o fim do mundo não é o\nfim da história, mas recomeço necessário para construir um porvir mais plural,\nnão-antropocêntrico e em que a teleologia do progresso seja substituída pela\nnegociação permanente com Gaia em um devir comum a homens e outros atores. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .25pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ECabe mencionar que o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edevir-índio\n\u003C\/i\u003Ede Danowski e Viveiros de Castro (2014) não é o único a propor novos\nhorizontes históricos a partir de sociedades que tiveram o contato com o\nOcidente enquanto processo apocalíptico. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 38.75pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ERe-elaborando a destruição das cosmovisões africanas pelo processo\nde escravidão, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eafrofuturismo \u003C\/i\u003Eexplora\nfuturos alternativos para as populações afrodescendentes a partir da ficção\nespeculativa (DERY, 1993).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: .85pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.0pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEm obras como o filme Pantera Negra, que apresenta uma nação da\nÁfrica nunca colonizada e secretamente mais avançada tecnologicamente do que o\nOcidente, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eafrofuturismo \u003C\/i\u003Ebusca\nimaginar sínteses civilizatórias entre as tradições africanas e o\ndesenvolvimento técnico-científico. Em geral, trata-se de cenários utópicos\nonde a cultura desse continente superou ou nunca foi interrompida pela barbárie\nocidental. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .95pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.25pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEm contraposição, emergiu o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eafropessimismo\u003C\/i\u003E:\na perspectiva teórico-política de que a distopia é elemento intrínseco da\nexperiência negra contemporânea, não podendo ser encoberta por discursos de\ntonalidade positiva. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: .7pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.25pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EAlém da crítica à assimilação do ideal do progresso pelo \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eafrofuturismo\u003C\/i\u003E, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eafropessimismo \u003C\/i\u003Ecoloca uma questão decisiva: como imaginar futuros\nnegros sem o acervo de imagens do passado apagado pela escravidão e diáspora?\n(FREITAS, MESSIAS, 2018).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .3pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPara Freitas e Messias (2018) a saída que ultrapassa esses dois\nregimes de futuros negros é o fim do mundo como programa, em uma elaboração que\nreivindica o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epessimismo vivo \u003C\/i\u003Ede Jota\nMombaça.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .9pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EO fim do mundo para o pessimismo vivo não aceita “uma imagem fixa\ndo apocalipse universal como destino último de toda forma de vida” e é capaz de\n“refazer indefinidamente as próprias cartografias da catástrofe, com atenção\naos deslocamentos de forças, aos reposicionamentos e coreografias do poder.”\n(MOMBANÇA, \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eapud \u003C\/i\u003EFREITAS, MESSIAS,\n2018, p.18) \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPor fim, para Mbembe (2017) o futuro pressupõe o fim de um mundo\nhegemonizado pelo Ocidente, mas depende de uma re-elaboração da identidade\nnegra que não se prenda à afirmação de projetos baseados em particularismos\nraciais: o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edevir-negro. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .65pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EMbembe (2016) apresenta o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edevir-negro\n\u003C\/i\u003Edo mundo como a combinação de três processos: uma tendência demográfica; a\ngeneralização para as demais populações das violentas relações originalmente\ndestinadas aos africanos escravizados; e a ressignificação do “negro” como\ninstância criadora de um humanismo abrangente. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: .3pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEm primeiro lugar, nos próximos 30 anos, uma em cada três pessoas\nserá africana ou descendente de africanos. Contudo, o nome \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Enegro \u003C\/i\u003Enão remete mais somente à condição imposta às pessoas de\norigem africana na época do primeiro capitalismo (Mbembe, 2017). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: .35pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPara Mbembe (2017), o racismo é uma tecnologia que permite\nsimbolicamente justificar o uso discricionário da violência frente à emergência\ndo humanismo e de regimes de direitos na modernidade. Deste modo, a identidade\nnegra se aplica aos corpos reduzidos à mercadoria e aos nativos de territórios\nonde não imperam as liberdades e a legalidade europeia.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .2pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.35pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EO negro é a alteridade do\nhumano, entendido como europeu, é a condição dos que não têm dignidade humana.\nDiferente dos súditos e cidadãos metropolitanos dos Estados europeus, o regime\nque guia sua existência não é a biopolítica, ocupada em fazer viver; mas a\nnecropolítica, a produção e gestão constante da morte pelo poder (MBEMBE,\n2018). Os negros estão destinados não à proliferação sadia, mas ao extermínio\nbárbaro. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-right: 2.5pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.0pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENeste sentido, a condição negra se aplica a todos que ficaram à\nmargem das garantias biopolíticas do progresso previsto pelo iluminismo.\nPodemos ilustrar esta afirmação de Mbembe (2016) com o exemplo histórico dos \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Enegros da terra \u003C\/i\u003Eno Brasil, forma pela\nqual a sociedade colonial reconhecia os indígenas escravizados (MONTEIRO,\n1993). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.8pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EAtualmente, há a tendência contemporânea de universalização da\ncondição negra, conforme cada vez mais populações estão excluídas de direitos,\ncompondo esta \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ehumanidade a parte \u003C\/i\u003Evulnerável\ne cuja existência é regida por um permanente estado de exceção: os imigrantes\nilegais, refugiados, palestinos da Faixa de Gaza, ameríndios, entre outros\n(MBEMBE, 2017). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .2pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EAo mesmo tempo, Mbembe (2017) aposta no devir negro da humanidade\ncomo possibilidade de um humanismo mais abrangente que o \"humanismo\nracista\" da modernidade ocidental, assim como uma identidade negra que não\nbusque se fundar em essências raciais, culturais ou territoriais.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .3pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.7pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEm contraposição ao \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eafrocentrismo\u003C\/i\u003E,\nvoltado para a tradição e o passado, o discurso negro para Mbembe deve ser uma\npromessa universalista, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eafropolitanismo\u003C\/i\u003E,\nonde a crítica ao pensamento ocidental abre espaço para a consciência utópica do\nfuturo, radicalizando os discursos libertários da modernidade para todos os\npovos esquecidos por ela. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .6pt; margin-top: 22.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: center; text-indent: 35.45pt;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EO Futuro a Contrapelo\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .6pt; margin-top: 22.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EConstatamos até agora como a revolução digital e a crise ecológica\ninspiraram visões que propõem um divórcio entre o futuro e o progresso, pelo\nmenos na sua definição moderna ocidental: enquanto ampliação da liberdade\nhistórica. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: -.45pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENa Psicopolítica, o desenvolvimento técnico atinge o estágio de\ndomínio absoluto: \"a revolta não é mais realizável\" (HAN, 2014, p.\n8), e a liberdade foi apenas um episódio, um \"entreato histórico, que se\nencerrou\" (HAN, 2014, p.11). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: .8pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EJá Danowski e Viveiros de Castro descrevem a impotência da técnica\ne da ilusão de domínio do homem sobre a natureza. Não há saída moderna frente à\ncrise do Antropoceno, ocorre \"situação inédita na modernidade: a ausência\nde escolha'' (DANOWSKI, CASTRO, 2014, p.117). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .75pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.6pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEmbora por razões distintas, tanto na obra de Han (2014) quanto\nViveiros (2014) a restrição da liberdade de ação humana ocorre diante de\nagências não humanas: o poder impessoal dos algoritmos e do Big Data; e a\nimprevisibilidade de uma natureza catastrófica corporificada na figura de Gaia.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .15pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPode-se considerar que estas perspectivas traduzem um\n\"fatalismo melancólico\", categoria que Maria Rita Kehl (2007)\nre-elabora inspirada por Walter Benjamin. O fatalismo melancólico nos abate\nquando nos vemos diante de um quadro em que as ações humanas são privadas de\nvalor, porque o que decide o futuro não é humano: chamamos de fatalidades às\ngrandes catástrofes naturais. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .35pt; margin-top: 3.95pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.7pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EÉ necessário ressaltar que, se o fim do mundo de Danowski e Castro\n(2014) é fatalmente inevitável, o devir-índio se apresenta como linha de fuga.\nContudo, se convergimos o Antropoceno com a Psicopolítica, cabe perguntar: onde\nhá lugar para o devir, para a diferença, frente o leilão incessante de nossos\ndesejos por meio do marketing de algoritmos, a raça impudente de nossos\nsenhores? (DELEUZE, 2000). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 39.15pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDe fato, há um hiato entre a sociedade atual hegemonizada pela\nrazão ocidental e o \"povo por vir, capaz de opor uma resistência ao\npresente e de assim criar uma nova terra: o mundo por vir\" (DANOWSKI,\nCASTRO, 2014, p.159), horizonte emancipatório do devir índio.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EE há diversos indícios de que Danowski e Castro (2014) não\nacreditam que a maior parte da humanidade sobreviverá a este hiato. O \u003Ci\u003EBanoptikum\u003C\/i\u003E\nde Han (2014) assume sentido invertido: sobrevivem os que existem à parte da\ndominação perfeita, enquanto os incluídos na sociedade de controle caminham\npara o holocausto absortos em seu auto-aperfeiçoamento contínuo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: .85pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.35pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPara Danowski e Castro, não cabe aos ameríndios a posição de\nliderar uma alternativa e \"seria ridículo imaginá-los como a semente de\numa nova Maioria\" (DANOWSKI, CASTRO, 2014, p.158).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EAo contrário, há ênfase ao longo de todo texto em afirmar que o\npovo de gaia não será constituído por maiorias sociais, e que frente ao\nhistórico de bárbarie do Ocidente, seria injusto esperar dos indígenas qualquer\nresponsabilidade ou empatia com as populações que os massacraram: “Reconheçamos\nque, de qualquer forma, os Humanos (no sentido de Latour) já perderam a guerra:\nseu mundo já acabou (...) resta ver quantos humanos (no sentido de Lineu)\nrestarão no campo terrano, nas décadas por vir\" (DANOWSKI, CASTRO, 2014,\np.155). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDeclarações imbuídas de fatalismo como esta não se resumem à morte\nmetafórica do sujeito universal do progresso, mas à crise da biopolítica que o\nantropoceno inaugura: não há mais condições planetárias para a proliferação \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Econtínua\u003Cspan style=\"color: black;\"\u003E de\ncorpos úteis indefinidamente.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: .85pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EE se a conversão de bilhões de humanos em ameríndios é uma\ncontradição em termos, qual o futuro para os que sobram do devir índio?\nViveiros não apresenta resposta, mas Mbembe (2018) relembra que o verso da\nbiopolítica é a necropolítica, a morte. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESegundo Kehl (2007) a melancolia fatalista é provocada pela\n“identificação afetiva com os vencedores”. É quando os derrotados renunciam à\nsua história e abandonam sua perspectiva, fascinados pelo “cortejo triunfal”\ndos que os derrotaram. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .7pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EContudo, em Viveiros, a identificação com os ameríndios, com os\nmassacrados pelo progresso dos vencedores, parece levar a uma indiferença\nnecropolítica diante das \"classes, massas e multidões\" que não têm\nmais papel a cumprir na história ou permanecem cúmplices do progresso como\nhorizonte de futuro (DANOWSKI, CASTRO, 2014). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .35pt; margin-top: 3.95pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.7pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EE não se trata apenas das populações do ocidente, mas igualmente\ndaquelas que no \"Oriente e no Sul, outros povos aprenderam bem demais sua\nlição (do Ocidente), tomando para si a vontade de modernizar, mas segundo suas\npróprias e temíveis condições\" (DANOWSKI, CASTRO, 2014, p.121).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EComparado ao devir-negro, em que Mbembe (2017) reflete inclusive\nsobre o papel que os imigrantes chineses na Africa e suas tradições devem\ncumprir nesta nova sociedade afropolitana, o devir-índio parece um horizonte\nimpiedosamente restrito.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .45pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.15pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESe Danowski e Castro (2014) apresent\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Ea\u003Cspan style=\"color: black;\"\u003Em sobretudo \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ea cosmovisão \u003C\/i\u003Eameríndia, outras vozes\nexpressam a diversidade continental dessas \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ecosmovisões\u003C\/i\u003E:\ninfinitos mundos em lugar de um outro do Ocidente, uniforme e coerente. Entre\nelas, há aqueles que apostam que mais do que sobreviver ao fim do mundo, ainda\nhá tempo para adiá-lo, caso de Ailton Krenak (2019).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EAdiar o fim do mundo exige uma concepção aberta da história, que\nse contraponha a ideia de que \"a ausência de futuro já começou\"\n(DANOWSKI, CASTRO, 2014,14) e \"este tempo presente vai se revelando um\npresente sem por vir (...) inteiramente fora de nosso alcance anular\"\n(DANOWSKI, CASTRO, 2014,p. 16). Para investigar a possibilidade de que ainda\nhaja um futuro, mobilizamos as teses sobre o conceito de história de Walter\nBenjamin (2020).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 0cm; margin-top: 19.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EO\u003Cspan style=\"color: black;\"\u003E marxismo\ncontra o progresso de Walter Benjamin\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA emergência do Fascismo é um marco decisivo das reflexões sobre o\nsentido do progresso. Walter Benjamin (2020), em suas teses, se preocupa em\nelaborar uma teoria da história a partir da qual o fascismo possa ser\ndesvendado, sobretudo a relação orgânica do fascismo com o progresso industrial\ne técnico que só o torna possível no século XX. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .45pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EBenjamin (2020) é absolutamente crítico a uma concepção histórica\nrestrita ao horizonte do progresso interminável, inseparável da representação\ndo avanço dessa história percorrendo um tempo homogêneo e vazio. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .65pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENa parte mais repercutida da sua crítica, principalmente na figura\ndo \"anjo do progresso\" presente na tese XI, Benjamin (2020) inverte\nas expectativas emancipadoras sobre o progresso, olhando para o passado como um\nconjunto de catástrofes engendradas por ele. Trata-se de ler a \"história a\ncontrapelo”, substituindo a perspectiva dos vencedores pela dos derrotados,\nmassacrados e, principalmente, esquecidos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.75pt; margin-right: .45pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.75pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESegundo Löwy (2005), Benjamin retira esta inspiração da intuição\nde Marx sobre a evolução possível do capitalismo em direção à barbárie: “a\nbarbárie ressurge, mas desta vez é engendrada no próprio âmbito da civilização\ne dela é parte integrante” (MARX, 1955). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-right: 2.6pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.0pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ECabe destacar a intrigante permanência do marxismo como\ninterlocutor para os discursos contemporâneos sobre o futuro, mesmo após quase\nmeio século de colapso do socialismo real, um exemplo paradigmático da\nconversão de utopia em distopia e de “futuro do passado”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 39.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EHan (2014), Mbembe (2017, 2018), Danowski e Castro (2014)\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E:\u003Cspan style=\"color: black;\"\u003E em todas\nestas obras há um diálogo contínuo com o marxismo. No entanto, Marx e seu\nlegado se apresentam como símbolo polifônico, inclusive com expectativas sobre\na história e leituras de futuro contraditórias entre si. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .65pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 39.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EO marxismo contra o qual Danowski e Castro (2014) batalham, de que\nHan (2014) aponta o esgotamento das promessas emancipatórias e Mbembe (2018)\ncrítica a complacência com a violência, é uma versão materialista da teleologia\nocidental. A classe trabalhadora é o sujeito universal destinado a encerrar a “pré-história”\nda humanidade e inaugurar apoteoticamente a sociedade em que a técnica libertou\nos humanos da produção.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 40.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENesta narrativa única, não há lugar para os vencidos pelo\nprogresso, cada ente é medido em função da sua contribuição para a profecia\nrevolucionária. \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E“\u003Cspan style=\"color: black;\"\u003EO índio, por exemplo, é um tipo de “pobre”, um futuro\nmembro da classe trabalhadora destinado à emancipação” (DANOWSKI, CASTRO, 2014,\np.158). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: -.9pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 38.45pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDiante deste marxismo, é coerente que Viveiros (2007) reivindique\na atitude atribuída à Deleuze: “nosso problema nunca foi o de uma volta a Marx;\nele é muito mais o de um esquecimento, o esquecimento de Marx inclusive\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E”\u003Cspan style=\"color: black;\"\u003E (DELEUZE,\napud VIVEIROS, 2007, p.125) \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .9pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.35pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EContudo, há outros que veem\nem Marx e seu método justamente a antecipação de uma história aberta, livre de\nprofecias: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 108.0pt; margin-right: 1.85pt; margin-top: 17.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black;\"\u003EDesde os textos de juventude,\nem particular a Sagrada Família e a Ideologia Alemã, Marx rompe com a tradição\nespeculativa de uma História universal portadora de uma mensagem única. Esboça\numa nova “escrita” da história sem promessas seguras: uma história que é\nengendrada pela luta, pelo enfrentamento das forças sociais e dos projetos.\nEsta história resulta de escolhas e de decisões, da atualidade de uma\npossibilidade histórica entre outras. Tal abordagem é antípoda do determinismo\nhistórico e do fatalismo que a vulgata imputa a Marx. (BENSAID, 2007, p.14) \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .3pt; margin-top: 19.3pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 38.6pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENão é apenas outro Marx, mas outra relação de Deleuze com o\nmarxismo que emerge em contraste com \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Ea\u003Cspan style=\"color: black;\"\u003E postulad\u003C\/span\u003Ea\u003Cspan style=\"color: black;\"\u003E por Viveiros de Castro: “Não compreendo o que querem dizer\nas pessoas que afirmam que Marx se enganou (...) não se pode dispensar Marx...\nO meu próximo livro, e será o último, chamar-se-á Grandeza de Marx” (DELEUZE,\napud BENSAID, 2000, p.14).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .1pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEsta grandeza, segundo Bensaid (2000), reside na imaginação\nhistórica de um tempo múltiplo, cheio de nós e de rupturas inesperadas, do qual\nWalter Benjamin (2020) é a melhor expressão depois de Marx. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.0pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EBenjamin (2006, p.356) apresenta como “objetivo,\nmetodologicamente, a possibilidade de um materialismo histórico que tenha\naniquilado em si mesmo a ideia de progresso”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.0pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENeste sentido, as Teses sobre o Conceito de História não s\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Eão\u003Cspan style=\"color: black;\"\u003E apenas\numa releitura do passado, mas principalmente uma nova forma de compreender o\nfuturo\u003C\/span\u003E.\u003Cspan style=\"color: black;\"\u003E \u003C\/span\u003ER\u003Cspan style=\"color: black;\"\u003Eenunciar\nà certeza de um progresso pleno de barbárie é também a possibilidade de escapar\nao fatalismo melancólico\u003C\/span\u003E:\u003Cspan style=\"color: black;\"\u003E “Marx disse que as\nrevoluções são a locomotiva da história mundial. Talvez as coisas se apresentem\nde outra maneira. Pode ser que as revoluções sejam o ato pelo qual a humanidade\nque viaja nesse trem puxa o freio de emergência” (BENJAMIN, apud LÖWY, 2005, p.\n143). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .45pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 38.0pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENeste trecho das notas preparatórias de Benjamin que antecederam a\nversão publicada das teses, Löwy (2005) destaca uma concepção marxista inversa\nà do aceleracionismo criticado por Danowski e Castro (2014): o papel político\ndos esquecidos e oprimidos não é fazer avançar, mas interromper o\ndesenvolvimento da técnica e de sua energia destruidora.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: 1.05pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPara Benjamin (2020), mais do que recusar o progresso em nome de\noutros devires, é preciso interrompê-lo conjurando uma aliança entre a memória\ndos modos de viver suplantados pelo Ocidente com as multidões que este\nproduziu.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .95pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.6pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EBenjamin (2020) inclusive menciona na tese XI a necessidade de\ninverter uma concepção centrada na dominação da natureza, que é tomada como\nfonte gratuita de recursos, a ser explorada de forma correlata à exploração da\nclasse trabalhadora. Em seu lugar, propõe um novo pacto não agressivo entre os\nhumanos e o meio ambiente, antecipando a ecologia (LÖWY, 2005). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: 1.2pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.7pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ETrata-se de uma ruptura profunda com o iluminismo, onde a\nrevolução, desde Kant, era evidência do progresso como motor da história\n(FOUCAULT, 1994). Benjamin (2020) manifesta o desejo da revolução contra o\nprogresso. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .3pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENão é o único caso no marxismo a recusar a modernização ocidental\ncomo horizonte irrevogável. Na América Latina, José Carlos Mariátegui (2006),\ninspirado por Sorel, buscou, da mesma forma que \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EDanowski e Castro (2014),\u003Cspan style=\"color: black;\"\u003E\numa mitologia adequada para pensar o futuro a partir das sociedades\nameríndias.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.75pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EO socialismo indo-americano de Mariátegui não pensa o índio como\num \"pobre\" à espera da proletarização para tornar-se ator histórico,\nmas enquanto sujeito contemporâneo e cuja tradição viva é revolucionária. E\nesta tradição alimentará inclusive os processos históricos que inspiram\nDanowski e Castro (2014). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.6pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEmbora o devir-índio esteja principalmente articulado a um\n\"povo por vir\", Danowski e Castro (2014) apresentam um único exemplo\natual de sua manifestação cosmopolítica: a revolta do povo maya através do\nmovimento Zapatista. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 1.0pt; margin-top: 17.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black;\"\u003ECom tudo isso, apesar de terem\npassado por sucessivos fins-do-mundo, (...) são justamente os Maya que nos\noferecem, hoje, talvez o melhor exemplo de uma insurreição popular bem-sucedida\ncontra o monstro bicéfalo Estado-Mercado que oprime as minorias do planeta, a \u003C\/span\u003Eúnica\u003Cspan style=\"color: black;\"\u003E revolta de um povo indígena da \u003C\/span\u003EAmérica \u003Cspan style=\"color: black;\"\u003ELatina que conseguiu se manter sem degenerar em mais um\nprojeto estatal nacionalista, e, muito importante, que deixou rapidamente de se\napoiar na velha escatologia revolucionária \"marxista\" (na verdade, cristã\nde fio \u003C\/span\u003Ea pavio),\u003Cspan style=\"color: black;\"\u003E com que a Europa, por meio de\nseus \u003C\/span\u003Einsuportáveis\u003Cspan style=\"color: black;\"\u003E intelectuais-clérigos,\ncontinua a querer controlar as lutas de libertação dos povos, para traçar \u003C\/span\u003Eum\u003Cspan style=\"color: black;\"\u003E caminho cosmopolítico próprio (DANOWSKI, CASTRO, 2014,\np.142). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .5pt; margin-top: 12.55pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.65pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDuas décadas após sua formação, este Movimento Zapatista manifesta\nseu resiliente diálogo com a escatologia \"marxista\", valorizando a\nobra de José Carlos Mariátegui, marxista peruano, como precursora andina do\nzapatismo em sua revista teórica (ARREGUI, 2000). Contudo, Danowski e Castro\n(2014) acertam ao associar o marxismo à velha tradição messiânica, que no caso\nde Walter Benjamin (2020) mais do que cristã, é judaica.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.5pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA recusa ao progresso exige de Walter Benjamin pensar um tempo não\nhomogêneo e não linear. Sua solução será a secularização do conceito de \"\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EJetztzeit\u003C\/i\u003E\", oriundo da cultura\nhebraica, traduzível como \"tempo atual\" ou\n\"tempo-de-agora\": a interrupção messiânica dos acontecimentos, um\nbreve minuto de plena posse da história que prefigura o todo, a história\nuniversal (LÖWY, 2005). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.5pt;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: .75pt; margin-top: 1.0pt; mso-pagination: none; text-align: center; text-indent: 35.5pt;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EJetztzeit\u003C\/span\u003E\u003C\/i\u003E\u003C\/b\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E e o desafio à Psicopolítica\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.5pt;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: .75pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.5pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EO conceito de \"\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EJetztzeit\u003C\/i\u003E\"\nfaz da obra de Benjamin (2020) um marxismo da imprevisibilidade: cada momento\nhistórico é singular, prenhe de possibilidades imprevistas, capazes de\nsubitamente inverter as tendências até então dominantes. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 41.75pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDeste modo o progresso \"automático\" do tempo cronológico\né constantemente interrompido por descontinuidades, momentos de liberdade onde\nos oprimidos podem se reinventar. Se o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EJetztzeit\u003C\/i\u003E\nhebraico se assemelha ao \u003Ci\u003EKairós\u003C\/i\u003E grego, sua releitura por Benjamin o aproxima\nde Hannah Arendt (2000) e da aposta no improvável como irrupção da liberdade na\nhistória, no que ela denominava \"milagres\".\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: -.6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.6pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EIronicamente, Hannah Arendt apostava nos \"milagres\" de\ndimensão política, ou seja, acontecimentos\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E imprevistos \u003Cspan style=\"color: black;\"\u003Eque trazem algo novo\nao mundo, como parte de sua crítica ao marxismo e a pretensão deste de uma\ngestão consciente e racional da história. Mas é um marxista, Walter Benjamin\n(2020), com quem ela manteve constante diálogo, que sistematicamente realiza a\ncrítica da confiança positivista nas possibilidades de previsões científicas.\nOu no caso de Han (2014), poderíamos dizer algorítmicas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .3pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 40.95pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA dominação absoluta da sociedade e da condução do seu futuro\nprevista pela Psicopolítica não é um tema novo, ecoa o que a Escola de Frankfurt\ndenominou \"a administração total\" e Hannah Arendt, o totalitarismo.\nSe é inédito o grau de centralidade da modulação dos desejos em substituição às\nrelações coercitivas e disciplinadoras, a expectativa de efeitos preditivos\ncomo forma de controle social é tão antiga quanto a estatística que serviu como\nsaber central da biopolítica. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 39.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENo entanto, Walter Benjamin expressa um fascínio especial pela\nfigura do autômato capaz de antecipar o futuro -é, inclusive, a figura com a\nqual ele inicia sua primeira tese sobre a história, embora tenha ficado menos\nconhecida que o Anjo do Progresso.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 39.2pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EBenjamin se apropria da história do Turco, a primeira inteligência\nartificial alegadamente construída no Ocidente por Von Kempelen, ainda em 1770.\nTratava-se de um jogador de xadrez mecânico capaz de antecipar a estratégia do\nadversário e ganhar sempre, disputando com os maiores mestres disponíveis nas\ncortes europeias. Posteriormente, descobriu-se que dentro da figura humanóide\noperava um exímio enxadrista anão, responsável pelo sucesso da marionete\nmetálica no jogo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 38.9pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA fraude não reduz a importância histórica do caso que assombrou a\naristocracia da época, porque é um dos primeiros registros da expectativa de\nque o engenho humano seja capaz de produzir uma inteligência superior a si\nmesmo. E es\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Es\u003Cspan style=\"color: black;\"\u003Ea, baseada no cálculo das probabilidades e correlações,\ndomine o horizonte do possível. Em última instância, a mesma agência atribuída\npor Han (2014) ao Big Data. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 39.25pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EContudo, na imagem do autômato benjaminiano há uma desconfiança\nirônica frente à expectativa de um sujeito que possa \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Eatravés do domínio total do\nconhecimento\u003Cspan style=\"color: black;\"\u003E prever e ganhar todos os confrontos\nfuturos\u003C\/span\u003E.\u003Cspan style=\"color: black;\"\u003E \u003C\/span\u003EI\u003Cspan style=\"color: black;\"\u003Enclusive\n\u003C\/span\u003Eem relação à pretensão \u003Cspan style=\"color: black;\"\u003Edo pr\u003C\/span\u003Eóprio\u003Cspan style=\"color: black;\"\u003E materialismo histórico. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 39.25pt;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EPara Benjamin\n(2020), s\u003Cspan style=\"color: black;\"\u003Ee o materialismo histórico pretende ocupar o\nlugar da máquina infalível, capaz de produzir vitórias históricas para os\noprimidos, só pode fazer isso auxiliado pelo anão oculto da teologia.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .7pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.7pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEsta imagem obscura é esclarecida por Löwy (2005) como uma\nreferência ao \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EJetztzeit\u003C\/i\u003E, oriundo da\ntradição teológica messiânica. Só mobilizando o tempo que escapa ao cálculo das\nprobabilidades o materialismo histórico pode levar a vitórias que invertam o\nsentido da história e redimam os derrotados do passado nas lutas do presente. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: .2pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EAlém da tese I, a repulsa à automação das previsões percorre toda\na obra de Benjamin. Em especial seu ensaio de 1930 sobre a precoce ficção\ncientífica de E.T.A Hoffmann, cujo conto \"os autômatos\" narra um\nadivinho mecânico capaz de não só ler o futuro como perscrutar a mente humana.\nDiante desta história, Benjamin (apud LÖWY, 2005, p.145) critica \"a vida\ncotidiana do homem como o produto de um infame mecanismo artificial\". \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.25pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPara Benjamin (2020), as limitações das previsões de cunho\npositivistas podem ser explicadas a partir da diferença entre registro e\nmemória. O Registro toma a história como foi e, ao compilar o máximo de dados\nsobre o passado, pretende que este se reproduza linearmente, restringindo o\ncampo da liberdade humana. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .35pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 37.85pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA memória, sobretudo dos derrotados, dos esquecidos na marcha\ncivilizatória, permite lembrar o que poderia ter sido, que a história passada\nnão estava dada de antemão por leis inflexíveis. E se o progresso é o acúmulo\ninterminável de catástrofes, a memória dos oprimidos é um legado cada vez mais\namplo aberto a todos que desejem reinventar seu futuro nos próximos momentos\ndecisivos de suas existências. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .45pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEm resumo, a concepção aberta de futuro de Benjamin (2020)\napresenta, na irrupção do imprevisível, uma alternativa ao fatalismo diante da\ndominação futura do humano pela técnica ou natureza. Contudo, no campo\nteológico a salvação pelo improvável, por \"milagre\", se justifica\nenquanto horizonte pelo ato da fé.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-right: 3.55pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 36.0pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EEm um contexto secular, abdicada a fé no progresso e no papel\nteleológico de qualquer sujeito ou vetor histórico, de onde retirar a energia\nmessiânica que alimente alternativas à futuros terríveis? Como superar o hiato\nentre a necropolítica, a hecatombe climática, a dominação algorítmica e um\ndevir não ocidental aberto às maiorias? \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.85pt; margin-right: 0cm; margin-top: 19.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: center; text-indent: 34.1pt;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EConclusão\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.85pt; margin-right: 0cm; margin-top: 19.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 34.1pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESegundo Michael Löwy (2005), uma concepção aberta de história, de\nfuturo, deriva, em última análise, de uma espécie de aposta. Bensaid (2000)\nrelembra que Santo Agostinho afirmava que “Trabalhamos para a incerteza”. Na\nimaginação de possíveis futuros para o presente talvez uma atitude filosófica\nrazoável seja apostar na incerteza. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: .4pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 38.7pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EA modernidade ocidental imaginou o futuro tendo o progresso\ncontínuo dado como certo. No século XXI, o ocaso deste progresso e suas\npromessas emancipatórias é anunciado em narrativas que, de máquinas\ninteligentes a espíritos animais, possuem em comum a redução do campo do possível\npara a ação humana. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .55pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 39.4pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EContudo, não é apenas a memória das lutas passadas que alimenta a\npossibilidade de mais cenários além dos discutidos neste artigo. Um dos\npróprios criadores do ramo matemático da teoria das probabilidades, Blaise\nPascal (2019), possuía uma imensa desconfiança frente ao determinismo absoluto\nda ciência e sua capacidade de previsões.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\n\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 39.95pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ETanto Löwy (2005) quanto Bensaid (2000) remetem a Pascal a noção\nde toda ação humana como uma aposta incerta diante dos limites de uma\ncapacidade finita de compreender um universo infinito. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.3pt; margin-right: .3pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 43.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESegundo Pascal (2019), dentro de cada átomo pode haver uma\ninfinidade de universos, e assim sucessivamente. Parafraseando esta lógica\nfractal, dentro de cada futuro há uma infinidade de futuros esperando variáveis\nimprevisíveis para irromper no que Benjamin denominou \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EJetztzeit\u003C\/i\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: .7pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 38.75pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ENão se trata de ignorar as tendências correntes. O mais provável é\nque Han (2014) e Danowski e Castro (2014) estejam pelo menos parcialmente\ncertos, e que a dominação impessoal dos imersos na sociedade de controle\nconviva com um mundo cada vez mais hostil à vida humana como a conhecemos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: .6pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.5pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EContudo, ainda é possível apostar no contrário. Não com a certeza\nabsoluta, dogmática, baseada em qualquer teleologia, mas justamente no que\nainda há de espaço para o incerto, que é a dimensão onde atua a liberdade.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: .5pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.55pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EÉ apostar, mesmo contra as evidências em contrário, e sem qualquer\ncerteza confortável de sucesso, que as maiorias sociais podem se tornar\nameríndias, ou na perspectiva mais inclusiva de Mbembe (2017), participarem de\num devir negro. É a aposta, por exemplo, de Ailton Krenak \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003E(\u003Cspan style=\"color: black;\"\u003E2019). “E\na minha provocação sobre adiar o fim do mundo é exatamente sempre poder contar\nmais uma história. Se pudermos fazer isso, estaremos adiando o fim.” (KRENAK,\n2019, p.20).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: .15pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: 35.8pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ECitando as Memórias do fogo, a trilogia na qual Eduardo Galeano\nbuscou contar as histórias do continente americano à contrap\u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Ee\u003Cspan style=\"color: black;\"\u003Elo, Krenak\n(2019) dedica grande parte do seu tempo a convencer audiências ocidentalizadas\nde que ainda há tempo para adiar o fim do mundo, naquele intervalo que\nconstitui o futuro: o tempo entre o que já não existe mais e aquilo que ainda\nnão existe.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: .15pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: .15pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: .15pt; margin-top: 1.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EReferências Bibliográficas:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 6.4pt; margin-top: 19.75pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.1pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EARENDT, Hannah. O que é a Liberdade\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E. In: \u003C\/i\u003EHannah. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EEntre o\npassado e \u003C\/b\u003E\u003C\/span\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Eo futuro.\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E São Paulo: Perspectiva,\n2000, p. 189-220. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: 34.8pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .1pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EARREGUI, Edur Velasco. Cuestión indígena y nación: : la rebelión\nzapatista desde una perspectiva andina. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ERevista\nChiapas\u003C\/b\u003E, v. 9, 2000. Disponível em: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: 0cm; margin-top: .2pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003Ehttps:\/\/revistachiapas.org\/No9\/ch9.html. Acesso em: 26 abr. 2021. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 13.0pt; margin-top: 11.5pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EBADIOU,\u003Cspan style=\"color: black;\"\u003E Alain. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EA hipótese\nComunista\u003C\/b\u003E: Entrevista concedida a Pierre Gaultier. Disponível em:\nhttp:\/\/www.legrandsoir.info\/L-hypothese-communiste-interview-d-AlainBadiou-par\nPierre.html . Acesso em: 2 jul. 2019. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.45pt; margin-right: 9.15pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EBENJAMIN, Walter. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EPassagens\u003C\/b\u003E.\nTradução Irene Teodora Helena Aron. Belo Horizonte: Editora da Universidade\nFederal de Minas Gerais, 2006. 1167 p. Tradução de: Das Passagen Werk. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: 11.35pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.1pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EBENJAMIN, Walter. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ESobre o\nconceito de História\u003C\/b\u003E: Edição Crítica, organização e tradução de Adalberto\nMüller e Márcio Seligmann-Silva, notas de Márcio Seligmann-Silva. Alameda Casa\nEditorial, v. 3, f. 83, 2020. 165 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 25.25pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EBENSAID , Daniel . Trabalhar para a Incerteza\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E. In: \u003C\/i\u003ECORRÊA LEITE, José . \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EMarxismo,\nModernidade e Utopia\u003C\/b\u003E. São Paulo: Editora Xamã, 2000. 233 p. cap. 3, p.\n45-60. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: 20.15pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .1pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EBODE, Stefan et al. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003ETracking the Unconscious\nGeneration of Free Decisions Using \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EUltra\u003Cspan style=\"color: black;\"\u003E\nHigh Field MRI. \u003C\/span\u003E\u003C\/span\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPLoS ONE \u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E, v. 6, n. 6, p. e21612,\n2011. Disponível em:\nhttps:\/\/journals.plos.org\/plosone\/article?id=10.1371\/journal.pone.0021612.\nAcesso em: 29 mar. 2021. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.25pt; margin-right: 1.5pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .15pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EBRUNO, Fernanda. Rastrear, classificar, performar. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ECiência e Cultura\u003C\/b\u003E, Campinas, v. 68, n.\n1, p. 34-38, 2016. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: 10.75pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .05pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003ECARRINGTON, Damian . \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EA great deception\u003C\/b\u003E: oil giants taken to\ntask over greenwash ads. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EThe Guardian\u003C\/b\u003E.\n2021. Disponível em: https:\/\/www.theguardian.com\/business\/2021\/apr\/19\/a\ngreat-deception-oil-giants-taken-to-task-over-greenwash-ads. \u003C\/span\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EAcesso em: 18 mai. 2021. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-right: 3.05pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E23\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 2.45pt; margin-top: 11.5pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .15pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ECASTRO, Eduardo Viveiros de . Filiação intensiva e aliança\ndemoníaca. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ENovos Estudos\u003C\/b\u003E, São Paulo,\nv. 77, p. 91-126, mar 2007. Disponível em: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.75pt; margin-right: 4.8pt; margin-top: .25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.35pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003Ehttps:\/\/www.scielo.br\/j\/nec\/a\/FLYCmByK8ddHyrFt9HfcMfM\/?format=pdf\u0026amp;lang=pt.\nAcesso em: 30 mai. 2021. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 2.05pt; margin-right: 6.05pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ECASTRO, Eduardo Viveiros de. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EPerspectivismo\ne multinaturalismo na América indígena\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003ESão\nPaulo: Ubu Editora, v. 3, f. 54, 2018. 108 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.75pt; margin-right: 11.85pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003ECHAKRABARTY, Dipesh. The climate of\nhistory: : four theses. \u003C\/span\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ECritical Inquiry\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E, v. 35, p. 97-222, 2009.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: 7.0pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.15pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDANOWSKI, Déborah; CASTRO, Eduardo Viveiros de . \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EHá mundo por vir?\u003C\/b\u003E: Ensaio sobre os\nmedos e os fins. Desterro (Florianópolis): Cultura e Barbárie Editora :\nInstituto Socioambiental, 2014. 176 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 0cm; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EDELEUZE, Gilles. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EConversações\u003C\/b\u003E.\nSão Paulo: Editora 34, v. 1, f. 113, 2000. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003E226\np. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: 5.05pt; margin-top: 11.5pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .1pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EDERY, Mark. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EFlame Wars\u003C\/b\u003E: The Discourse of Cyberculture. Durham: Duke University\nPress, v. 2, f. 175, 1993. \u003C\/span\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E349 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 0cm; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EDICK, Philip K. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EMinority report: a nova lei\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ERio de Janeiro: Editora Record, 2002. 367 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 42.3pt; margin-top: 11.5pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EFAUSTO, Juliana. Terranos e poetas: O 'povo de Gaia' como 'povo\nque falta\". \u003C\/span\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003ELanda\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003E, Florianópolis, v. 2, n. 1, p.\n165-181, 2013. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: 3.45pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .05pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EFOUCAULT, Michel. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EDits et Écrits \u003C\/b\u003E. Paris: Gallimard,\n1994, Vol. \u003C\/span\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EIV,\npp. 679-688. Disponível em:\nhttp:\/\/michel-foucault.weebly.com\/uploads\/1\/3\/2\/1\/13213792\/iluminismo.pdf.\nAcesso em: 28 fev. 2021. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: 4.85pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.05pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EFOUCAULT, Michel. Como se exerce o poder?\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E. In: \u003C\/i\u003EDREYFUS, H; RABINOW, P. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EMichel\nFoucault, uma trajetória filosófica\u003C\/b\u003E. Rio de Janeiro: Forense Universitária,\nv. 2, 1998. 233 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 13.1pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EFOUCAULT, Michel. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ENascita\ndella \u003C\/b\u003E\u003C\/span\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Ebiopolítica\u003Cspan style=\"color: black;\"\u003E. Corso al\nCollège de France (1978-1979)\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E. Milano: Feltrinelli, f. 173, 2014. 346 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.4pt; margin-right: 21.5pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .05pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EFREITAS, Kênia; MESSIAS, José. O futuro será negro ou não será:\nAfrofuturismo versus Afropessimismo - as distopias do presente. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EDas Questões, [S. l.]\u003C\/b\u003E, v. 6, n. 1,\n2018. DOI: 10.26512\/dasquestoes.v6i6.18706. Disponível em: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: 26.1pt; margin-top: .25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.1pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003Ehttps:\/\/periodicos.unb.br\/index.php\/dasquestoes\/article\/view\/18706.\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EAcesso em: 29 maio. 2021.. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.65pt; margin-right: 15.2pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EGEORGE, Sarah. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EReport: Most oil majors' net-zero strategies are greenwash, with US\nfirms faring the worst\u003C\/b\u003E. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EEDIE.net\u003C\/b\u003E.\n2020. Disponível em: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: 11.55pt; margin-top: .25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003Ehttps:\/\/www.edie.net\/news\/10\/Report--Most-oil-majors--net-zero-strategies-are-greenwash--\nwith-US-firms-faring-the-worst\/. \u003C\/span\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EAcesso em: 5 abr. 2021. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 22.65pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EHAN, Byung-Chul. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EPsicopolítica\u003C\/b\u003E:\nNeoliberalismo y nuevas técnicas de poder. Barcelona: Herder Editorial, v. 3,\nf. 64, 2014. 128 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 22.65pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EO que é poder?\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EPetrópolis:\nVozes, 2019. 121p.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 1.3pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EHEAVEN, Will Douglas. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EPredictive policing algorithms are racist\u003C\/b\u003E.\n\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EMIT Technology Review\u003C\/b\u003E. Boston, 2020.\nDisponível em: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-right: 2.5pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003E24\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: 28.6pt; margin-top: 11.45pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003Ehttps:\/\/www.technologyreview.com\/2020\/07\/17\/1005396\/predictive-policing-algorithms\nracist-dismantled-machine-learning-bias-criminal-justice\/. Acesso em: 29 mar.\n2021. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: 18.2pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .15pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EIPCC (Intergovernmental Panel on\nClimate Change). \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EIPCC, 2018: Global\nWarming of 1.5°C\u003C\/b\u003E: .An IPCC Special Report on the impacts of global warming\nof 1.5°C above pre industrial levels and related global greenhouse gas emission\npathways, in the context of strengthening the global response to the threat of\nclimate change, sustainable development, and efforts to eradicate poverty. \u003C\/span\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EGenebra: In Press , 2019.\nDisponível em:\nhttps:\/\/www.ipcc.ch\/site\/assets\/uploads\/sites\/2\/2019\/06\/SR15_Full_Report_High_Res.pdf.\nAcesso em: 16 mar. 2021. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.35pt; margin-right: 22.75pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .1pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EKEHL, Maria Rita. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EFatalismo\u003C\/b\u003E.\n\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ETeoria \u0026amp; Debate. n.76\u003C\/b\u003E. São\nPaulo, 2007. Disponível em: https:\/\/teoriaedebate.org.br\/colunas\/fatalismo\/. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EAcesso em: 5 ago. 2020. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: 24.4pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EKOPENAWA, Davi. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EThe Falling Sky\u003C\/b\u003E. Cambridge: Harvard University Press, v. 1, f. 323,\n2013. \u003C\/span\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E645 p.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: 37.85pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EKRENAK, Ailton. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EIdeias para\nadiar o fim do mundo (Nova edição)\u003C\/b\u003E. Rio de Janeiro: Editora Companhia das\nLetras, v. 2, f. 52, 2019. 104 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 10.95pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ELATOUR, Bruno. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EDiante de\nGaia\u003C\/b\u003E: Oito conferências sobre a natureza no Antropoceno. São Paulo: Ubu\nEditora, 2020. 480 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 19.05pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ELATOUR, BRUNO. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EREAGREGANDO\nO SOCIAL\u003C\/b\u003E: UMA \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003EINTRODUÇÃO\nÀ\u003Cspan style=\"color: black;\"\u003E TEORIA DO ATOR-REDE. Salvador: Edufba, 2012. 400 p.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 2.7pt; margin-right: 10.8pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -1.15pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ELÉVI-STRAUSS, Claude. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EAntropologia\nestrutural dois\u003C\/b\u003E. Rio de Janeiro: Tempo Brasileiro, 1976. 432 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: 30.25pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.1pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ELÖWY, Michael. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EWalter\nBenjamin: aviso de incêndio\u003C\/b\u003E: Uma leitura das teses \"Sobre o conceito\nde história\". 1. ed. São Paulo: Boitempo, 2005. 160 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 9.7pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EMARINETTI, Filippo Tommaso. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EManifesto\ndel Futurismo\u003C\/b\u003E. Paris, f. 31, 1909. 62 p. Disponível em:\nhttps:\/\/blog.ubueditora.com.br\/manifesto-futurista\/. Acesso em: 1 mar. 2021. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: 23.9pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EMARIÁTEGUI, José Carlos. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EPor\num \u003C\/b\u003E\u003C\/span\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%;\"\u003Esocialismo\u003Cspan style=\"color: black;\"\u003E indo-americano\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003E. 1. ed. Rio de Janeiro:\nEditora UFRJ, 2006. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003E270 p. (Pensamento Crítico - Vol. 4).\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 0cm; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EMARX, Karl. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EArbeitslohn\u003C\/b\u003E: Kleine ökonomische Schriften. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EBerlin\u003Cspan style=\"color: black;\"\u003E: Dietz, 1955. 245 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: 6.45pt; margin-top: 11.45pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EMBEMBE, Achille. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ECritique of Black Reason\u003C\/b\u003E. Durham: Duke University Press, v. 3, f.\n120, 2017. 240 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.5pt; margin-right: 0cm; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EMBEMBE, Achille. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ENecropolitics\u003C\/b\u003E. Durham: Duke University Press, f. 116, 2018. 232 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: 2.95pt; margin-top: 11.45pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.15pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EMONTEIRO, John Manuel. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ENegros\nda terra\u003C\/b\u003E: índios e bandeirantes nas origens de São Paulo. Companhia Das\nLetras, f. 150, 1993. 300 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.75pt; margin-right: 18.75pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: -.25pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EPASCAL, Blaise. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EPENSAMENTOS\n- Blaise Pascal\u003C\/b\u003E. São Paulo: LeBooks Editora , v. 3, f. 96, 2019. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003E192 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: 28.0pt; margin-top: 10.0pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan lang=\"EN-US\" style=\"color: black; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003ESIGAL, Samuel. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EBrain-reading tech is coming\u003C\/b\u003E: The law is not ready to protect us. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EVox\u003C\/b\u003E. 2019. Disponível em: \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003Ehttps:\/\/www.vox.com\/2019\/8\/30\/20835137\/facebo\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.55pt; margin-right: 28.0pt; margin-top: 0cm; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .45pt;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003Eok\u003Cspan style=\"color: black;\"\u003E-zuckerberg-elon-musk\nbrain-mind-reading-neuroethics. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003EAcesso em: 4 mar. 2021. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.7pt; margin-right: 3.3pt; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify; text-indent: .3pt;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESILVEIRA, Sérgio Amadeu da. A noção de modulação e os sistemas\nalgorítmicos\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E. In: \u003C\/i\u003ESOUZA, Joyce\n(Org.); AVELINO, Rodolfo (Org.); SILVEIRA, Sérgio Amadeu da (Org.). \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EA sociedade de Controle\u003C\/b\u003E: Manipulação e\nmodulação nas redes sociais. São Paulo: Hedra, 2018. cap. 2, p. 31-45. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"border: none; line-height: 150%; margin-top: 12.25pt; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; mso-pagination: none; text-align: justify;\"\u003E\u003Cspan style=\"color: black; font-size: 12.0pt; line-height: 150%;\"\u003ESTENGERS, Isabelle. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003ECosmopolitics\u003C\/b\u003E.\nPosthumanities, f. 136, 2009. 272 p. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cdiv style=\"mso-element: footnote-list;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%208.docx#_ftnref1\" name=\"_ftn1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt; line-height: 115%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[1]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 115%;\"\u003E Cabe ressaltar que nos limites deste\nartigo abordamos apenas a Psicopolítica e que Han dialoga mais extensamente com\na concepção de poder de Foucault em outras obras. Ver, por exemplo, \"O que\né poder?\" (HAN, 2019).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn2\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%208.docx#_ftnref2\" name=\"_ftn2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt; line-height: 115%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[2]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-size: 10.0pt;\"\u003E \u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-size: 10.0pt;\"\u003EGrande\nparte do investimento em energias renováveis ocorre por parte de companhias\npetroleiras que buscam alterar a percepção pública de seus negócios enquanto\nmantém seu foco na exploração de hidrocarbonetos, em uma estratégia conhecida\ncomo \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EGreenwashing\u003C\/i\u003E (GEORGE,2020;\nCARRINGTON, 2021).\u003Csup\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/sup\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn3\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%208.docx#_ftnref3\" name=\"_ftn3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt; line-height: 115%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR;\"\u003E[3]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-size: 10.0pt;\"\u003E \u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-size: 10.0pt;\"\u003EUm exemplo\né um dos principais teóricos envolvidos em atualizar a \"hipótese\ncomunista\" no século XXI: \"Ecologia é o novo ópio das massas (...) É\npreciso afirmar claramente que a humanidade é uma espécie animal que busca\nsuperar sua animalidade, um conjunto natural que tenta se desnaturalizar\"\n(BADIOU, 2009, p.1).\u003Csup\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/sup\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E\u003Cbr \/\u003E\u003Cp\u003E\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/7162021259562688720\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/rupturas-do-progresso-o-futuro-entre.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7162021259562688720"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7162021259562688720"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/rupturas-do-progresso-o-futuro-entre.html","title":"Rupturas do Progresso: o futuro entre a Psicopolítica e o Devir-índio"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEi746Cps3rgmybP2e_PIMQKEceHwaB-Dcx9fA39tlLT7adJjUFkWBSlrXbe4KCjymMUp0q1FGkYNEBOySKMVZUCxGLRlG26RUVcp_rAN42-1StSTt18GvkdSnrdef4Jw3wzMb6c-KPcqD0utL5vS-VOVupdtMIWMNQsPpOcahLxgqM0xSA5z7NxJ4Zo\/s72-w400-h160-c\/Design%20sem%20nome.png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-2599496830039920324"},"published":{"$t":"2022-03-22T23:54:00.004-03:00"},"updated":{"$t":"2022-03-22T23:54:58.894-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Poder, hipercultura e amabilidade em Byung-Chul Han – um ensaio sobre o sucesso da filosofia"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\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\/AVvXsEj6kgwJjsb3eO7CYmi9colXK_t72a98S3eGjI7uiU_87TM7AZ43SpZUE6nvGWXvAsFnMrNC4Rp7PVws05dNegkCW50wwwpGdJQbOtk5unIxXl1vpAZLNGjIYvtWYCU744E13e5WTbWM47dQWYKdgvtb7HRpwl5cwrjC8GD_apGbXAywudVqgVvpueD3\/s800\/Design%20sem%20nome%20(6).png\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"160\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEj6kgwJjsb3eO7CYmi9colXK_t72a98S3eGjI7uiU_87TM7AZ43SpZUE6nvGWXvAsFnMrNC4Rp7PVws05dNegkCW50wwwpGdJQbOtk5unIxXl1vpAZLNGjIYvtWYCU744E13e5WTbWM47dQWYKdgvtb7HRpwl5cwrjC8GD_apGbXAywudVqgVvpueD3\/w400-h160\/Design%20sem%20nome%20(6).png\" width=\"400\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1n9lvOOWUUOsO_gEZ77Fwe3ESgAFJx2VR\/view\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u003Cbr \/\u003E\n\n\u003Cp class=\"Corpo\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan lang=\"PT\"\u003EGabriel\nSalvi Philipson \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003ETradutor,\nformado e licenciado em Filosofia pela USP, doutorando em Teoria Literária na\nUnicamp, realizou estágio de pesquisa na Freie Universität Berlin, bolsista\nDAAD, CNPq e Fapesp (2017\/27004-7).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11pt;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003EResumo:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"PT\"\u003E\nEste artigo ensaí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Estico\ninvestiga a no\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção de \u003Ci\u003Epoder positivo\u003C\/i\u003E dentro do \u003Ci\u003Ecorpus\n\u003C\/i\u003Ede Byung-Chul Han em sua relação com a tarefa da filosofia de pensar o\npresente. A hip\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etese do artigo consiste em dizer que, embora o diagn\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Estico\npresente nessas obras seja incompleto, ele ainda assim dá conta de prover uma\ncontribuição decisiva na atualidade. Argumenta-se que essa incompletude pode\nser encontrada na incapacidade de articulação do poder positivo do\nneoliberalismo nos países abastados e operado pelas mídias em concomitância com\nformas negativas de atuação do poder, por exemplo, no patriarcalismo ou no\ncolonialismo. Nota-se ainda que essa incompletude está \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ena base da m\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá leitura de Han,\npor exemplo, da filosofia do exílio de Vil\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Em\nFlusser, \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eà qual poderia recorrer para lidar com suas\nhesitações entre, em linhas gerais, encampar ou criticar o romantismo alemão ou\na \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eideologia francesa”. O artigo argumenta,\nal\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em\ndisso, que tudo isso dá mostras, por um lado, de sua formação filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Efica universit\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eária alemã, e,\nde outro lado, de uma fidelidade a aspectos que fogem a esta educação alemã. No\nentanto, esses aspectos teriam que ser vistos como orientalistas, na medida em\nque, rejeitando a abordagem da crí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica p\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Es-colonial, refor\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçam\ne se mant\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em em estere\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etipos do par ocidente-oriente, ou seja, na medida em que, por se apegar\na um diagn\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Estico incompleto da forma de operação do poder no neoliberalismo\ncontemporâ\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eneo, se\nfecha \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eà crí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica p\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es-colonial que poderia prover, assim como Flusser, uma linha de fuga\npara suas hesitações. Sem encontrar saí\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eda, se v\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eê capturado nos\ntrês polos de sua pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epria hesitaçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo.\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan lang=\"PT\"\u003EPalavras-chave:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003E Filosofia contempor\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eânea;\nCrí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica e filosofia;\nMidialogia; Filosofia pol\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica; Filosofia pop.\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"line-height: normal; text-indent: 13.7pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003EAbstract:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003E This essayistic paper investigates the notion\nof positive power in the works of Byung-Chul Han regarding its relation to the\ntask of philosophy toward thinking the present.\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 14pt; mso-ansi-language: EN-US; mso-bidi-font-size: 13.0pt;\"\u003E \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003EThe hypothesis consists in stating\nthat, whereas the diagnostic found in these works remains incomplete, it\nnevertheless succeeds in providing a decisive contribution concerning current\nissues. We argue that this incompleteness can be found in the failure to\narticulate the positive power of neoliberalism in wealthy countries and\noperated by the media in concomitance with negative forms of power, for\nexample, in patriarchy or colonialism. We also note that this incompleteness\nunderlies the misreading of Han, for instance, of Vilém Flusser’s philosophy of\nexile, to which he might have turned to deal with his hesitations between, in\ngeneral terms, embracing or denying German romanticism or \"French\nideology\". The paper argues, furthermore, that all this demonstrates, on\nthe one hand, his German university philosophical education, and, on the other\nhand, a loyalty to aspects of his background that escape this education.\nHowever, these aspects should be seen as orientalist in the sense that, by\navoiding the postcolonial approach, they strengthen and uphold stereotypes of\nWest-East, to the effect that, by insisting on an incomplete diagnosis of the\nway power operates in contemporary neoliberalism, he closes himself off from\nthe postcolonial critique that could provide, like Flusser, an elbow-away line\nfor his hesitations. Facing no way out,\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 14pt; mso-ansi-language: EN-US; mso-bidi-font-size: 13.0pt;\"\u003E \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003Ehe finds himself trapped in the\nthree poles of his own hesitation.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003EKeywords:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 14pt; mso-ansi-language: EN-US; mso-bidi-font-size: 13.0pt;\"\u003E \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003EContemporary Philosophy; Criticism\nand Philosophy; Midialogy; Political philosophy; Pop philosophy.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\"\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\"\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoListParagraph\" style=\"margin-left: 50.95pt; mso-list: l1 level1 lfo2; text-align: center; text-indent: -36pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-hansi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-text-raise: 0pt; position: relative; top: 0pt;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003EI.\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan lang=\"PT\"\u003EO sucesso e o sucesso da\nfilosofia\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EPensar o presente,\nessa em geral a tarefa da filosofia que, por assim dizer, não teme dizer seu\nnome. É evidente que o que a cada vez significa \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epresente\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epensar\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” e \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etarefa” – e não menos, \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eclaro, \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Efilosofia\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” – varia conforme o contexto tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em varia, mas não se\npode dizer que Byung-Chul Han (BCH) não tenha tido sucesso em sua tradução\nequívoca desse imperativo. Com seus pequenos ensaios que se multiplicam e\nvariam em mutações, qual vírus, atinge desde seu apartamento na Rote Insel, em\nSch\u003C\/span\u003E\u003Cspan lang=\"SV\" style=\"mso-ansi-language: SV;\"\u003Eö\u003C\/span\u003E\u003Cspan lang=\"DA\" style=\"mso-ansi-language: DA;\"\u003Eneberg, Berlim, rinc\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eões nos\nquais qualquer que seja a filosofia contemporânea mal sonha poder se espraiar.\nA gente pode se perguntar se \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eessa a medida – ou a tradução equí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Evoca \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E– \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Edo que \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esucesso” quer dizer,\nao menos em \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Efilosofia\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”. A verdade, por\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em, \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eque, nesse sentido, tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em não se pode ignorar que o tema da sua massificação\ne de sua crescente deslegitimaçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo e diminui\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção de importância para al\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em de suas cercanias\nassombra a filosofia ao menos desde a sua institucionalização nas universidades\nmodernas e lhe dita momentos de crise com os quais tenta lidar at\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ehoje. Aqui vale\nrelembrar aos puristas desavisados das mais variadas esp\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecies tanto que a (não)\npopularização – ou massificação – do discurso filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efico igualmente não\npode significar a medida (ou a falta) da \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Equalidade” \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Ede elabora\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçõ\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Ees te\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ericas, quanto que, se\ndeixando levar ingênua e ideologicamente por essa premissa, o discurso filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eófico que n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão\nteme dizer seu nome, por vezes e em determinados lugares geográficos, deixou de\ndisputar esse espaço, oferecendo-lhe de mão beijada a charlatõ\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Ees oportunistas de toda esp\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecie.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003ESe se abandona a perspectiva purista \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E– por vezes\nassociada à neurose narcísica de único sujeito capaz de realizar e ditar uma \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eteoria cr\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” –, percebe-se\nque, como o bom-senso, o ser-charlatão \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecompartilhado de certo modo entre todos que se\natrevem em aventuras filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eficas de qualquer esp\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecie – só variando em grau,\nmais do que em qualidade. É raro, afinal, quem nos dias de hoje não sofra ao\nmenos de síndrome do impostor e, quando não \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eesse o caso, não se veja\nnem mesmo coagido à hiperprodutividade. Quem escolhe, no entanto, a via\naparentemente honrada da recusa do imperativo \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Epublique ou morra\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” só pode tomar tal decisão e, mesmo\nassim, não perecer no campo caso detenha capital simb\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Elico, institucional ou cultural para tanto, e o faz mais em nome pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eprio e de\nseu pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eprio ego (mal disfar\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçando\na falsa crença, afinal, na meritocracia), ou seja, em seu pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eprio benef\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eício, do que de\nforma organizada e sistemá\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica.\nSe n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo h\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eescapató\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eria e temos que ser em algum grau\ncharlatões, tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em pode-se dizer, contudo, que há \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Echarlat\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eões e charlatões. O desafio consiste, então, em\nencontrar uma via de fuga dessa condiçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo. \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003ESob certo contexto,\nBCH pode ser capturado em seu plano de fuga, nesse sentido, nessa curiosa\nhesitação: de um lado, assume o superego à adorniana de uma sociedade\ncapitalista hiperprodutivista e doente, produzindo uma crítica de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esujeitão” universal, generalizando e extremando traços essenciais dessa\nsociedade da positividade; por outro lado, contudo, o faz em uma proliferação\nde mini-ensaios (à \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003ERanci\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eè\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ere e Baudrillard,\ntalvez?) a toque de caixa, qual produção industrial de textos, modulando a cada\nnovo livro temas que vão se repetindo e se diferindo, como se fossem nova\ncoleção (velha) de uma \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003EPrimark\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E. Apenas mais um exemplo de forma que contradiz o conteúdo, mais um \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efaça como eu falo, não como eu faço” que se repete como farsa? Talvez,\njá que, como se diz, prudência nunca \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Edemais. Mas tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em pode ser vislumbrada nessa\nhesitação uma estrat\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egia que visa lidar com e assumir como tarefa esse lugar ingrato de toda\ne qualquer aventura filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efica em nosso tempo: se nã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo h\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá como\nescapar do ser-charlatão e da hiperprodutividade, como desarticular essas\ninstâncias senão as reproduzindo? Faz assim na esperança de poder desoperá-las,\nrevelando pela pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epria forma do \u003Ci\u003Ecorpus\u003C\/i\u003E sua verdade pela repetição \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Etraum\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, o que\nreencenaria o gesto de Andy Wahrol analisado por Hal Foster (2014) (valeria à\npena realizar uma pesquisa das apropriações e migrações da arte moderna e p\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es-moderna\npara uma hist\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eria da filosofia contempor\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eâ\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Enea, como \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eantes a filosofia –\n\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eque n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão só nesse aspecto se mant\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em romântica apesar de tudo – que se apropria de seus\ngestos e estrat\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egias, do que, como acredita o senso comum de nossos dias, a arte que \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eelaborada a partir\nde questões postas pelas ciências humanas).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003ENessa reprodução da\nhiperprodutividade como trauma e esperança de sua pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epria desopera\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção, vai criando variações ao gosto do\nfreguês de ensaios-produtos, vai produzindo uma superabundância, uma inundação\nde ensaios no mercado que variam na mesma proporção que vai variando as opçõ\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Ees crom\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eáticas das\ncapas de seus livrinhos. Com suas frases curtas, os textos atuam exatamente no\nlimiar entre a superfluidez da leitura e a complexidade abstrata de seus temas\nfilos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eficos. Desde sua posiçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo perif\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Erica no interior do campo institucional da filosofia na Alemanha, país\nno qual decidiu se naturalizar, o que BCH procura fazer, desde essa\nperspectiva, \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esublimar sua posiçã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo condenada a \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"PT\"\u003Eser\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Echarlat\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, assumindo uma relação ativa e tirando proveito dela dentro das\npossibilidades e de acordo com sua interpretaçã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo a cada vez equ\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Evoca. \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EAfinal, não são\njustamente os marginalizados no campo da filosofia institucional aqueles mais\npropensos a serem vistos e reproduzirem o estere\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etipo do charlatão,\nembora todos – e por vezes os mais bem-sucedidos fil\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esofos profissionais\nfuncionários do Estado – não possam fugir da e compartilhem a \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Emá\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003E-consci\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eê\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Encia\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” de serem charlatões? E quem acredita que, nas condições atuais, seria\npossível um sul-coreano (que dirá de um\u003Ci\u003Ea\u003C\/i\u003E latino-american\u003Ci\u003Ea\u003C\/i\u003E\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003E, indian\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"PT\"\u003Ea\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E ou african\u003Ci\u003Ea\u003C\/i\u003E, se nem mesmo as alemãs de origem turca...) se\ninserir na instituiçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo universit\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eária alemã na área de filosofia \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Ealem\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eã\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E? Quem o faz\u003Ci\u003E \u003C\/i\u003Etem que acreditar tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em em papai-noel se quiser\nmanter as aparências da coerência.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003ENisso, outro sentido\nequívoco de seu sucesso, outro do que o ter se tornado um \u003Ci\u003Ebest seller \u003C\/i\u003Eem\ntempos de crise do discurso filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efico: ao acoplar uma reflexão sobre novas\nmídias, como o celular, sobre esgotamento, mas tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em, por exemplo, sobre\nzen-budismo e \u003Ci\u003Eburnout\u003C\/i\u003E,\u003Ci\u003E \u003C\/i\u003Ea temáticas tradicionais e da ordem do dia\nda hist\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eria da filosofia, BCH foi capaz de equivocar o imperativo da filosofia\nque não teme dizer seu nome de maneira bem-sucedida, indo ao â\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Emago de inquieta\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eções de nosso tempo. E aquele sucesso está \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eancorado neste. N\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão lograsse\ngerar uma tradução exitosa do imperativo da filosofia de pensar o presente, não\nimportaria o quão curtas fossem suas frases, ou o quão chamativas a variaçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo crom\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eática das capas\nde seus mini-ensaios.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 6.1pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoListParagraph\" style=\"margin-left: 50.95pt; mso-list: l1 level1 lfo2; text-align: center; text-indent: -36pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-hansi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-text-raise: 0pt; position: relative; top: 0pt;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003EII.\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan lang=\"PT\"\u003ENo início do sucesso havia\no equívoco\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 14.95pt;\"\u003E\u003Cspan lang=\"PT\"\u003EEm que consiste,\ncontudo, esse sucesso? Como ocorre esse acoplamento? O que \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eexatamente que BCH\nfala sobre as novas mídias? Em princípio, teria que se perceber que seu sucesso\nnão diz respeito tanto ao\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003E qu\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eê \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Eele diz sobre as\nnovas mídias, mas ao fato simples de que as aborda em suas aventuras filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eficas.\nAntes de tudo, são palavras-chave que importam e que geram o desejo de lê-lo,\nem um contexto em que o fe(i)tiche \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egerado mediado pelo Instagram e pelo Twitter. Mas há\nvá\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Erios modos de\nacoplar histó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eria da filosofia a essa temática e o diabo\nmora nos detalhes.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003EAbro \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"PT\"\u003EA sociedade do cansaço \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Epara passar à \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eparte\nanal\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eítica desse artigo ensaí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Estico. J\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá nas primeiras\nfrases o problema que abordo aqui se anuncia \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Ein my face\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E. O mini-ensaio, talvez o mais viral\nde BCH, se inicia com a busca por detectar aquilo mesmo que caracterizaria as\nenfermidades de nossa \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epoca. Se \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecada \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epoca possuiu suas \u003Ci\u003Eenfermidades\u003C\/i\u003E\nfundamentais”, se trata de realizar um \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ediagn\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Estico \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Edo presente, a\ntarefa, pois, da filosofia. Para isso BCH se vê na necessidade de diferenciar \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enossa \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epoca\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003E, ou \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enosso” \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ecapitalismo\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, ou\nainda \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enossa” sociedade, das anteriores, já\nanalisadas por gente como Foucault, Arendt, Adorno e Benjamin, autores que ele\nconvoca ao longo dos seus textos para dialogar. Em seguida, vem: \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EApesar do medo imenso que temos hoje de uma pandemia gripal, não\nvivemos numa \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epoca viral” (HAN, 2017\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 7).\nTriste ironia dos tempos, que fez envelhecer esse diagn\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Estico t\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão rápido e ao custo\nde tantas vidas! \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EInteressa observar\nsobre essa frase a tentativa de se diferenciar do diagn\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Estico do\npresente de um Agamben, de um Negri, de um Habermas, ou mesmo de um Žižek – o\nque vai sendo desdobrado ao longo desse e de outros ensaios. Nessa pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epria\ntentativa de diferenciação com outros discursos \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epreciso enxergar igualmente\no diálogo com esses autores. Com isso, está se dizendo tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em com quem BCH \u003Ci\u003Enão\u003C\/i\u003E\n\u003Ci\u003Eestá travando um diálogo\u003C\/i\u003E: \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epatente a ausência de autoras do feminismo, do\nativismo \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"NL\" style=\"mso-ansi-language: NL;\"\u003Equeer\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, com gente ligada aos movimentos negros e p\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es- ou de-coloniais, mas\ntamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em\nressoa o silêncio do diálogo com certa vertente da \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eideologia francesa” –\nestou falando de Derrida, Nancy, Menschonnic –, com gente da turma de Latour,\nda turma de Haraway, entre outros que poderiam ser convocados aqui e que ficam\ncompletamente ausentes nos mini-ensaios de BCH. Me diga com quem tu andas, que\nte direi quem \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EÉ patente a presença\nde Foucault em seu diagn\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Estico do presente, de modo que talvez não seja\nprecipitado afirmar desde já que a noção de \u003Ci\u003Esociedade do cansaço\u003C\/i\u003E\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003E, de \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"PT\"\u003Ehiperprodutividade\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003E, de \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"PT\"\u003Esociedade\npositiva\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, se constitui, em certo sentido, como um\ndesdobramento \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Enatural\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Edo Foucault da anal\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eítica do poder. A hip\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etese de BCH, grosso modo, consiste em dizer:\nveja, a sociedade, o capitalismo analisado por Foucault ficou para trás, \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecoisa do passado,\nprecisamos atualizar o diagn\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Estico. Deixamos de ser uma sociedade \u003Ci\u003Eimunol\u003C\/i\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egica\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Edisciplinar\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E,\u003Ci\u003E \u003C\/i\u003Epreocupados com a infecção, com a \u003Ci\u003Enegatividade\u003C\/i\u003E, para\nsermos uma sociedade da \u003Ci\u003Epositividade\u003C\/i\u003E, sem \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eresist\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eências\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, \u003Ci\u003Ediferenças\u003C\/i\u003E, \u003Ci\u003Ealteridade\u003C\/i\u003E, do \u003Ci\u003Eexcesso de igual, \u003C\/i\u003E\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Edo \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"PT\"\u003Ehiper\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E. Não \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ealeat\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Erio que o segundo\ncapítulo se chame \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EAl\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em da sociedade disciplinar”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EComo entender, no\nentanto, essa alteração naquilo mesmo que caracteriza \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enossa” sociedade?\nEssa a pergunta que BCH se dispõe a responder filosoficamente. E \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ena sua an\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eálise do conceito de poder que podemos\nencontrar a chave para compreender o sucesso de sua tradução equívoca da tarefa\nda filosofia, do seu diagn\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Estico do seu tempo. De certo modo, \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enesse ponto que BCH\npercebe se diferenciar dos outros discursos críticos sobre o seu tempo e poder\ncontribuir para a tarefa da filosofia que não teme dizer seu nome. Nesse\nsentido, toda sua analí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica\nda topologia da viol\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eência nos diferentes modos como ela\naparece hoje \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enão mais do que uma derivação da sua analítica do poder.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EPois, com efeito, \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecom e contra\nFoucault e Hegel, por exemplo, que explorará as possibilidades de um conceito \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epositivo\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” de poder\ncomo forma de captar o tempo presente. Sua aventura filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efica, entã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo, come\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eça a se\ndelinear na pergunta, na hip\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etese que no limite, como vamos ver, só pode ser\nficcional, \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Efilosoficcional\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E: o que acontece quando o poder se passa por liberdade, quando escolho\nde livre e espontânea vontade fazer aquilo que o poder quer que eu faça? O que\nacontece quando o poder, portanto, consegue o que quer não por meio da\nviolência ou da coação, mas por conseguir convencer o outro que o melhor para\nele seria escolher para si pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eprio o que o poder quer? \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003ENa\nrealidade, a opressão representa apenas \u003Ci\u003Euma \u003C\/i\u003Eforma determinada de poder,\na saber uma \u003Ci\u003Epobre de mediação \u003C\/i\u003Eou mesmo \u003Ci\u003Esem mediação\u003C\/i\u003E. O poder,\ncontudo, não \u003Ci\u003Ese baseia \u003C\/i\u003Ena repressão. `Foucault está sempre se distanciando\ndessa concepção negativa de poder: “deve-se parar de escrever os efeitos do\npoder sempre como negativos, como se fossem apenas ‘excluir’, ‘oprimir’,\n‘expulsar’, ‘censurar’, ‘abstrair’, ‘mascarar’, ‘dissimular’. Na realidade, o\npoder é produtivo; e produz o real” (HAN, 2019\u003Cspan class=\"MsoFootnoteReference\"\u003Eb\u003C\/span\u003E,\np. 63-4). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"text-indent: 13.75pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EO próprio Foucault\n“deveria ter analisado o poder a partir de seu potencial semântico para que\naparecesse em sua positividade e produtividade” (HAN, 2019\u003Cspan class=\"MsoFootnoteReference\"\u003Eb\u003C\/span\u003E, p. 65), tarefa, afinal, que BCH se propõe\na fazer, não sem antes, em nota, criticar “as discussões feministas” que\nproporiam um além do poder entendido apenas como controle, “como violência e\nopressão” (HAN, 2019\u003Cspan class=\"MsoFootnoteReference\"\u003Eb\u003C\/span\u003E, p. 64-5). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003ECom efeito, BCH\ninsiste com frequência na ideia de que já não vivemos em uma sociedade em que o\npoder, para se pôr como poder, necessita utilizar de meios negativos,\nviolentos. Já não estamos na Idade M\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Edia, já não estamos na sociedade do controle e da\ndisciplina. Mas o que marca a passagem de uma sociedade a outra? Não pode ser a\nsimples passagem do s\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eculo 20 para o 21. BCH não versa sobre isso, apenas aponta as\ndiferenças entre esses dois momentos sociais. N\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es, seus leitores,\npodemos aventar que dois marcos seriam a queda do muro de Berlim e o fim da\nGuerra Fria, iniciando um período de trê\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Es dé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecadas de hegemonia dos Estados Unidos que agora\nparece se aproximar do fim; e o avanç\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo tecnol\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egico, a digitalização do mundo, o encurtamento das distâncias pela\nglobalização, entre outros efeitos do que ele chama de \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"NL\" style=\"mso-ansi-language: NL;\"\u003Edata\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eí\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Esmo\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E. Em\n\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003ETopologia da diferen\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eça\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E, BCH (2017\u003C\/span\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\"\u003Eb\u003C\/span\u003E\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E, p. 246)\nescreve: \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Edepois da derrocada do comunismo nada pode\nrepresentar ameaça ao capitalismo. At\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Emesmo o terrorismo islâ\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Emico n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão representa uma\nmanifestação de poder semelhante que pudesse realmente ameaçar o sistema\ncapitalista”. É nesse mundo em que o poder hegemô\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Enico n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão encontra adversário\nà altura que o poder não se depara com qualquer negatividade digna desse nome \u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftn1\" name=\"_ftnref1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"PT\" style=\"color: black; font-size: 12pt; mso-ansi-language: PT; mso-bidi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-fareast-language: PT-BR; mso-style-textoutline-outlinestyle-align: center; mso-style-textoutline-outlinestyle-compound: simple; mso-style-textoutline-outlinestyle-dash: solid; mso-style-textoutline-outlinestyle-dpiwidth: 0pt; mso-style-textoutline-outlinestyle-join: bevel; mso-style-textoutline-outlinestyle-linecap: flat; mso-style-textoutline-outlinestyle-pctmiterlimit: 0%; mso-style-textoutline-type: none; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003ERessalto esse ponto\nsobre as marcas da passagem de uma sociedade a outra, pois ela faz aparecer o\nque ao mesmo tempo me parece uma obviedade e um assombro: no frigir dos ovos, o\nconceito de poder positivo \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eprimo-irm\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão do de\nideologia. Obviedade, porque apenas pela ideologia o outro \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Econvencido a fazer\npelo poder, ou pela \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eclasse\ndominante\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, pelo \u003Ci\u003Eum por cento\u003C\/i\u003E, caso\ntraduzíssemos seus conceitos equivocamente para um linguajar mais marxista \u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftn2\" name=\"_ftnref2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"PT\" style=\"color: black; font-size: 12pt; mso-ansi-language: PT; mso-bidi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-fareast-language: PT-BR; mso-style-textoutline-outlinestyle-align: center; mso-style-textoutline-outlinestyle-compound: simple; mso-style-textoutline-outlinestyle-dash: solid; mso-style-textoutline-outlinestyle-dpiwidth: 0pt; mso-style-textoutline-outlinestyle-join: bevel; mso-style-textoutline-outlinestyle-linecap: flat; mso-style-textoutline-outlinestyle-pctmiterlimit: 0%; mso-style-textoutline-type: none; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E,\naquilo que ela quer. E assombro porque BCH e muitos de seus leitores talvez não\ngostassem de se ver assim tão pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eximo de um conceito, afinal, marxista em sua\nforma mais conhecida, e tão batido \u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftn3\" name=\"_ftnref3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"PT\" style=\"color: black; font-size: 12pt; mso-ansi-language: PT; mso-bidi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-fareast-language: PT-BR; mso-style-textoutline-outlinestyle-align: center; mso-style-textoutline-outlinestyle-compound: simple; mso-style-textoutline-outlinestyle-dash: solid; mso-style-textoutline-outlinestyle-dpiwidth: 0pt; mso-style-textoutline-outlinestyle-join: bevel; mso-style-textoutline-outlinestyle-linecap: flat; mso-style-textoutline-outlinestyle-pctmiterlimit: 0%; mso-style-textoutline-type: none; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E.\nNo fundo, seu diagn\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eóstico\nest\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá em perceber como dos anos 1990 para cá o poder, ou a \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eclasse dominante\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E,\nganhou terreno em seus meios e t\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecnicas para se fazer passar como liberdade e\nabandonar as t\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecnicas anteriores de controle, disciplina e punição. Faz isso ao\nencucar uma ideologia \u003Ci\u003Eneoliberal \u003C\/i\u003Eque aumentou a produtividade e,\nportanto, os lucros, aumentando, assim, tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em a desigualdade. E \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Etamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em uma das tarefas que BCH se coloca analisar as\nconsequências dessa introjeção do ideá\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Erio ideol\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egico neoliberal, por exemplo, na psique – como a depressão, a ansiedade\ne, sobretudo, o \u003Ci\u003Eburnout\u003C\/i\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003ESua cr\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eà sociedade da transparê\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Encia, acoplada \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eà sua crí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eà hiperculturalidade, nesse sentido, reencena um pensamento sobre a\nglobalização neoliberal, que torna tudo igual e que encurta distâncias, torna a\ncomunicação lisa. Aqui, \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epreciso destacar a contribuição que suas reflexões podem ter para\npensar processos como a assim chamada \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Euberização do\ntrabalho”, para darmos apenas um exemplo, ou, se quisermos chamar por outro\nnome, a flexibilização das leis trabalhistas e a consequente perda de direitos\ne de poder de empregados \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eempresas de si mesmos”. Em certo sentido,\npoderí\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eamos, se for\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçarmos um pouco, fazer ecoar aqui aquela discussão que se tornou tão\ncentral em certos meios de reflexão literária, sobre a literatura-mundo. A\nideia de poder positivo \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Epoderosa tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em para pensar o\nesgotamento não só psíquico do \u003Ci\u003Eempreendedor de si\u003C\/i\u003E atual, mas tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em da Terra ou de\nGaia, se se preferir, como lugar de recursos finitos na \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epoca do neoliberalismo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EBCH parece refletir,\nno entanto, desde \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Edentro \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Eda f\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ermula liberdade=coação, isto \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E, desde seu horizonte, evitando fazer a passagem de\numa noção de poder que atue na contemporaneidade igualmente de maneira negativa\ne positiva. Um dos motivos \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eque o modo negativo do poder operar revelaria uma fraqueza, enquanto o\npoder que atua positivo \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eainda mais potente, pois não se percebe aquilo que ele \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E. Na forma da\nautoexploração do poder positivo, nã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo h\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá a possibilidade de formação de um \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003En\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es”, de uma comunidade. A exploração vem desde si mesmo, gerando o\nautoesgotamento. Seu signo \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eo \u003Ci\u003Eburnout\u003C\/i\u003E ou a obesidade extrema, e ela age no sentido de formar\numa sociedade da comunicaçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo\nd\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eêitica, sem comunicação com o outro, apenas autoexposição\npornográfica de si mesmo.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003ENo entanto, ao fazer\nisso, BCH constantemente passa a fazer uso de adv\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Erbios como \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etotalmente”, \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ecompletamente\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003E, ou de f\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ermulas que expressam uma totalidade e universalidade da experiê\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Encia contempor\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eâ\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Enea que n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão\nse sustenta para fora de seu exercício filosoficcional, de suas aventuras filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eficas. Ao\nfocar no desenvolvimento do conceito positivo de poder, BCH, \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Everdade, logra\ntraduzir o imperativo da filosofia, contribuindo para pensar especificidades do\npresente e produzir uma atualização \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ep\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Es-marxista\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, como diria Spivak, da ideologia e de suas\nconsequências singulares contemporâneas. É \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Ecomo se, por hipó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etese, \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ecomprasse\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” a tese liberal do fim da hist\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eria de Fukuyama, mas\nmostrasse que mesmo nesse caso o poder atua, e pior, de modo ainda mais\npernicioso. Em tempos de tiktokização da vida e positividade t\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Exica, nada\nmais atual e relevante. Em contrapartida, esse sucesso da tradução \u003Ci\u003Etem que\nser \u003C\/i\u003Eigualmente \u003Ci\u003Eequívoco\u003C\/i\u003E, na medida em que o leva a uma aventura\nfilosoficcional que necessita constantemente menosprezar traços decisivos do\npresente em nome do pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eprio desenvolvimento conceitual que está se aventurando trabalhar.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EA\nhist\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eria, afinal, não acabou: a pandemia viral veio, e, para se manter nos\nseus pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eprios termos, somos forçados a dizer que formas do poder positivo\nparecem, na verdade, mais bem conviver com formas do negativo. O modo como ocorre\nessa convivência e quais as suas implicaçõ\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Ees, algo como a rela\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção\nentre a passagem para o trabalho livre europeu (poder positivo) simultânea ao\ntrabalho escravo (poder negativo) dos empreendimentos coloniais na Modernidade,\nfica de fora, como um interdito. Seu m\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Erito \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eter explorado\nfilosoficamente o primeiro, pensando ficcionalmente a respeito de uma sociedade\ndo desempenho \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Etotal\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, e produzindo, assim, um \u003Ci\u003Ecorpus\u003C\/i\u003E filosoficcional marcado pela\ndistopia; seu equívoco, ou um deles, o erro de diagn\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Estico que o leva a\nfalar em \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Etotal\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, de modo a impedir uma abordagem mais complexa da coexistência de\ndiversas estrat\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egias do poder de se continuar no outro.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoListParagraph\" style=\"margin-left: 50.95pt; mso-list: l1 level1 lfo2; text-align: center; text-indent: -36pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-hansi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-text-raise: 0pt; position: relative; top: 0pt;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003EIII.\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan lang=\"PT\"\u003EDo equívoco (e do equívoco)\nà hesitação\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EIsso pode explicar seu\nsilêncio mencionado acima em relação ao feminismo. É como se considerasse que\nas reflexões nele contidas pouco têm a contribuir com a tarefa da filosofia\npara a analítica de um poder positivo. Entretanto, BCH não retorna\nposteriormente a esse campo do saber para aplicar e alargar o conceito de poder\ndele, contribuindo com o desenvolvimento das reflexões ali presentes que não\ndeixam de traduzir a seu modo e equivocamente o imperativo da filosofia. A\nimpressão que fica é que, ao contrário, essa rejeição rápida e leviana em nota\nde rodapé ao feminismo aponta mais para uma racionalização de um incômodo de\nprincípio e uma falta no discurso oriundo do diagnóstico de seu tempo do que se\nconstitui uma refutação de fato dessas teorias. Pois, se a teoria feminista, ou\n“discussões feministas”, como prefere BCH, não estão à altura de seu conceito\nde poder – como, aliás, nem o próprio Foucault, por exemplo, estaria, já que\nformula, na esteira de Hegel, um conceito positivo de poder, mas não o explora\nem toda sua extensão –, isso não se deve ao diagnóstico falho desse campo. É,\nantes, o contrário: é mais o diagnóstico falho ou ficcional de BCH de que\nvivemos num momento de mundo sem negatividade que o leva, como que por equívoco\nprodutivo, a querer explorar as extensões de um conceito de poder positivo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EQuanto a isso, é\npreciso dizer com todas as letras: o equívoco improdutivo, ou no mal sentido do\ntermo, de sua tradução da tarefa da filosofia nã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo est\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá em se assumir\ncharlatão, em ser \u003Ci\u003Ebest-seller\u003C\/i\u003E. Está antes em não desarticular essa\ntarefa em sua estrutura desejante, ou seja, em (desejar) se manter um \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esujeitão” crítico de nosso tempo, capaz de dar uma resposta completa,\nuniversal, e não localizada, ao imperativo da filosofia. Se seria interessante\naplicar a ideia de poder positivo nas teorias feministas, a verdade \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eque \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EBCH quem teria muito a aprender lendo teorias\nfeministas. Não só conceitos decisivos como o aludido de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Esaber localizado\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” de D.\nHaraway (2009), mas tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em, por exemplo, toda sua analítica da relaçã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo entre eró\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etico e pornogr\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eáfico, que\nremete sobretudo a Barthes e Bataille, poderia se valer do refinamento em torno\nda constelação conceitual do pornográfico de autoras feministas como Virginie\nDespentes, Itziar Ziga, Nelly Arcan e, claro, Preciado. O testemunho do estupro\nde Despentes (2016, p. 27-46) em \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003EImposs\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eível estuprar essa mulher cheia de ví\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Ecios\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, terceiro capítulo\nde \u003Ci\u003ETeoria King Kong\u003C\/i\u003E, por exemplo, vai de encontro com a tese de que nã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo h\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá\natualmente elementos negativos no poder, aqui entendido como patriarcado.\nPassando ao largo desse e de outros refinamentos possíveis, suas análises por\nvezes carecem de uma alterocupação da posição do sujeito (NODARI, 2019), da\nperspectiva do \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esujeitão” que deseja ser, imagem que\nproduz de e para si mesmo, a de outras sujeitas, em diferentes graus de\nsubalternidade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EEm \u003Ci\u003EHiperculturalidade\u003C\/i\u003E\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003E: Cultura e globaliza\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção,\nBCH (2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E) convoca Homi Bhabha para\npensar a hibricidade da cultura. Segundo o autor sul-coreano naturalizado\nalemão, a noção de hibricidade, embora \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecoloque em questão a\npureza ou originalidade da cultura”, peca ao fazer uso tanto da imagem da\nescada para pensá-la, quanto da \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eponte” utilizada por Heidegger em \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003EConstruir, habitar, pensar\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E. Por um lado, a interpretação de Bhabha seria dial\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etica demais: \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EBhabha pensa ainda excessivamente de modo dial\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etico. [...] Assim, Bhabha\nestá ainda em grande medida preso na tensão agonal-dial\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etica entre colonizador e\ncolonizado, entre dominante e dominado, entre senhor e escravo” (HAN 2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 46-7). Por outro lado, não perceberia,\npor omissão, que a figura da ponte em Heidegger seria antes um conceito teol\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egico do\nque cultural. Em certo sentido, Heidegger, para BCH (2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 46), nega a hibricidade da cultura\nproposta por Bhabha – \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Esua\nponte, a de Heidegger, \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E“é, por assim, dizer, demasiado\nestreita”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EDe certo modo, BCH se\nmant\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em\nhesitante nesse livro. Ficamos sem saber se ele critica Bhabha por Heidegger,\nou Heidegger por Bhabha. Pois \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EO conceito de Bhabha de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E‘\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epassagem\nintersticial\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E’ \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eou entre-espacial que cria identidades culturais apenas como efeitos da\ndiferença, de fato constitui um primeiro passo na des-substancialização da\ncultura”. No entanto, \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eele não leva a uma \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Ewindowing \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ehipercultural\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” (HAN, 2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 97). Ele se mant\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eexcessivamente\nacoplado ao complexo racista e colonialista do poder, da dominação, da opressão\ne da resistê\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Encia\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” (HAN, 2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 48). E em que\nisso seria um problema ficamos sem saber.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EMas a \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ehipercultura\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, embora\nnão seja um espaço sem poder, se contraporia ao poder econômico como um imp\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Erio do lúdico. Seria\nisso uma tentativa de encontrar uma saída no interior da l\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egica que\nidentifica no poder positivo? Ao mesmo tempo, o turista hipercultural estaria\nem si mesmo em qualquer lugar. É como se fosse o resultado capturado pela l\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egica\ncapitalista neoliberal globalizada da liberação prometida na des-localização do\nlugar. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Ci\u003E\u003Cspan lang=\"PT\"\u003EHiperculturalidade \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Epode ser visto como um livrinho de passagem. Não só por terminar com\numa análise sobre a \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esoleira”, o \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eentre”, a partir de\nNietzsche e Heidegger, mas tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em por marcar um ponto de viragem na trajet\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eria de seu\npensamento, a partir da qual começa a perceber os limites da crítica ao\nmodernismo perpetratada por autores tidos como p\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es-modernos. Hesitante \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eo seu final:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EOs humanos\ndo tempo vindouro provavelmente não ultrapassarão soleiras com caras consumidas\npela dor, mas serão turistas com riso animado. Não deveríamos saudá-los como \u003Ci\u003Ehomo\nliber\u003C\/i\u003E? Ou deveríamos, ao contrário, com Heidegger ou com Handke, permanecer\num \u003Ci\u003Ehomo doloris\u003C\/i\u003E petrificados na soleira? (HAN, 2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 146).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 72.05pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 72.05pt; text-indent: 13.75pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 14.95pt;\"\u003E\u003Cspan lang=\"PT\"\u003EEssa hesitação do\nfinal retoma a hesitação do início do livro, de modo que este se mant\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em retornando à mesma\nquestão, como um trauma de que não consegue escapar:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 15.05pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"margin-left: 4cm; text-indent: 0.75pt;\"\u003E\u003Cspan lang=\"PT\"\u003EA hipercultura sem centro, sem deus, sem lugar, levará ulteriormente a\nresistências e levantes. Não por menos levou ao trauma da perda.\nReteologização, remitologização e renacionalização da cultura são usos comuns\ncontra a hiperculturalização do mundo. Assim, a des-localização hipercultural,\nno limite, será confrontada com um fundamentalismo do lugar. Será que as\n“ancestral voices” [vozes de outrora] que profetizaram o desastre teriam razão?\nOu seriam apenas vozes de alguém que resiste a se extinguir em breve? (HAN,\n2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 25-6)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"line-height: 150%; margin-left: 4cm; text-indent: 0.85pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EEm seguida, BCH trava\num fugaz diálogo com Flusser que ressoa essas hesitaçõ\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Ees. Se Flusser \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epossivelmente”\ngostaria de ver na conexão uma \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epráxis do amor e do reconhecimento” (HAN,\n2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 28-9), o que existe no tempo\nde hoje, digital, \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E, para BCH (2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 29-31),\numa superabundância de conexão que, não importa se incentivada pelo \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eeros\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” ou\nnão, leva a uma \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Edesfactização do ser-aí”, a um \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"PT\"\u003Ejá estar em si mesmo \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Eem qualquer outro lugar”:\n\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enão \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eque se abandona a casa como turista para voltar\ndepois como nativo. O turista hipercultural \u003Ci\u003Ejá é consigo em casa \u003C\/i\u003Eum\nturista”. Ao convocar um texto lateral e especulativo de Flusser, infelizmente\npassa completamente batida para BCH toda a filosofia do exílio de Flusser.\nNela, o que está em jogo \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Euma desoperação da l\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egica da \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EHeimat\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, que leva ao \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Ekitsch\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, ao \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ebonitinho”. Ao contrário do turista hipercultural, que está como um\nturista em casa, a filosofia do exílio de Flusser (1992) desarticula, como\nforma de combater o fascismo, as raízes que a cada vez formam uma \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EHeimat\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E. Ele nã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo est\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá em\ncasa como turista nem como exilado, já que a pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epria no\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção de casa fica desoperada.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EComo lembra BCH (2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 117), a figura do apátrida, do \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EWanderer\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, já \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eera invocada por Nietzsche\ncontra o \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efundamentalismo do lugar”, o \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enacionalismo artificial”:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"margin-left: 4cm; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EO “nacionalismo artificial” seria uma espécie de fundamentalismo do\nlugar, em um tempo em que o \u003Ci\u003Elugar\u003C\/i\u003E, com a morte de deus, também estava\nameaçado de desaparecer. “Nós apátridas” somos, diz Nietzsche, “muito\n‘viajados’” para cair na lábia do nacionalismo“. Nietzsche via o “valor e o\nsentido autênticos da cultura atual” em um “se misturar e se fecundar mútuo”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"margin-left: 4cm; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EApesar de uma visão ampla digna de nota, Nietzsche ainda não podia\nsaber a que forma de cultura levaria a “troca rápida de lugar e de paisagem”.\nEle não chegou a uma ideia de hipercultura. E não era sempre a favor do\n“cruzamento de culturas”. Ele leva, afirmou Nietzsche em outro lugar, a um\n“excesso de feiura” e a um “sombreamento do mundo”. A hipercultura opera\ndeslimitando em múltiplos sentidos. Ela é, assim, também uma cultura para além\ndo \u003Ci\u003E“belo” e do “feio”\u003C\/i\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"line-height: 150%; margin-left: 4cm; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EMas vale pontuar que\nesse \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EWanderer \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Eapá\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Etrida\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\"\u003E \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Eainda é “herdeiro da Europa” \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E(NIETZSCHE, 1999, KSA III, p. 628-31 [\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E§377]), ou seja, ainda tem um lugar, que herda. Flusser contrapõe a ele\na figura do \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EEinwanderer\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, do imigrante, que seria ainda mais \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Ebefremdender, unheimlicher\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E”. Ao se inserir em\num local outro que sua \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ecasa\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, ao contrário do andarilho que opera um movimento de saída e de\nentrada em sua \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ecasa\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, a presença do imigrante, a sua inserção andarilha – \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EEin-wanderer \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E– seria\ncapaz de estranhar os hábitos dos patrícios, daqueles que se mantêm em casa. O\nturista hipercultural não seria nada outro que um patrício-turista, que se\nsente em casa em qualquer lugar, que já está em si mesmo em qualquer lugar. O\nimigrante de Flusser não \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Euma figura do poder positivo, ele não prolonga seu ser no outro. Está\nmais para o Odradek e os \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enômades do norte”, de Kafka, convocados\ntamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em\npor BCH. \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003EÀ \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ediferença destes, o imigrante não retorna para sua casa. Desde seu cará\u003C\/span\u003E\u003Cspan lang=\"NL\" style=\"mso-ansi-language: NL;\"\u003Eter de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etotalmente outro”\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003E, de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eestrangeiridade”\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003E, de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Einquietante\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, tem lugar\numa \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etroca\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, uma \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ecomunica\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção”, com os patrícios ou \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enativos” (HAN, 2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 91). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EAo evocar Flusser como\num suposto adepto da conectividade que caracterizaria a globalização neoliberal\nde nossos tempos, BCH (2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 73-9)\nperde a oportunidade de pensar a figura do \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eturista hipercultural\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” não apenas perante as do\nperegrino ou andarilho, invocadas por Bauman para pensar o ser humano moderno,\nmas tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em perante o imigrante apátrida, aquele para quem a casa nã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo est\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá em\nnenhum lugar. \u003C\/span\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003EAssim escreveu\nFlusser (\u003Ci\u003Esem data\u003C\/i\u003E, 1 [Per_1_2013-04-09 (10)]), em \u003Ci\u003ESehnsucht\u003C\/i\u003E,\nsaudade ou nostalgia, um poema \u003Ci\u003Esem data\u003C\/i\u003E: “ Gib es denn keinen Weg\nzurueck, dort in den Schatten,\/ wo die Liebe wohnt und die Erinnerung der\nZeiten?\/ \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EWo windet sich der Weg im\nStaube hin?“ \u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftn4\" name=\"_ftnref4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"DE\" style=\"border: none; color: black; font-size: 12pt; mso-ansi-language: DE; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR; mso-style-textoutline-outlinestyle-align: center; mso-style-textoutline-outlinestyle-compound: simple; mso-style-textoutline-outlinestyle-dash: solid; mso-style-textoutline-outlinestyle-dpiwidth: 0pt; mso-style-textoutline-outlinestyle-join: bevel; mso-style-textoutline-outlinestyle-linecap: flat; mso-style-textoutline-outlinestyle-pctmiterlimit: 0%; mso-style-textoutline-type: none; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[4]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan lang=\"PT\"\u003E. O imigrante apátrida \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eum exilado, sem casa em nenhum lugar, mas para quem\nas categorias de saudade e de mem\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eria n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão deixaram de operar, como no caso do turista hipercultural. Ele nã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo est\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá em\nsi mesmo em nenhum lugar, gerando desse ser-exilado não ressentimento, mas\nforça de vida.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EÉ tratando Flusser\ncomo um messiânico digital que, em \u003Ci\u003ENo enxame\u003C\/i\u003E: perspectivas do digital,\nBCH (2018, p. 63) pode afirmar que a \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eutopia do jogo e do \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecio de\nFlusser se mostra como a distopia do desempenho e da exploração”. Sem perceber\no jogo desprogramatizante entre utopia e distopia operada por Flusser e que\nconstitui sua filosofia do exílio, BCH (2018, p. 86) se apressa em dizer que o \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Emessianismo \u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E[de Flusser] \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eda conex\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E não se confirmou”, que Flusser não teria percebido os perigos da sua\nprofetização do fim da política, tornada \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecurtição” e \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Emarketing\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E (HAN, 2018,\np. 117-9). Ora, bastaria que BCH se debruçasse sobre \u003Ci\u003EO universo das imagens\nt\u003C\/i\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecnicas\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E ou sobre um texto filosoficcional como \u003Ci\u003EA\nvaca \u003C\/i\u003Eou o \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003ED\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecimo quarto cená\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Erio: extra\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção do animal” de \u003Ci\u003ESuponhamos\n\u003C\/i\u003Epara que tivesse que rever o espantalho que faz do autor praguense.\nEnquanto em \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003EO universo...\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003E a quest\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão surge como\numa inexorabilidade com a qual teremos que lidar, procurando uma possibilidade\nde fazer polí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica nessa nova\nera digital \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E– “\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EO domínio das imagens t\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecnicas está \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eraiando. Dom\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eínio\nnosso?” \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E(FLUSSER, 2008, p. 178) \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E–, nos outros dois textos filosoficcionais, essa visão pretensamente ut\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epica, messi\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eânica, não aparece\nsem um quê de ironia e de horror, nos entremeios do narrador em primeira\npessoa, neste último, e da bricolagem de notícias que dizem muito mais do que\nseu sentido ali expresso, no primeiro.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003ECom efeito, Flusser\nexplora a noção de tempo pontual da era digital e sua ampliação de\npossibilidades não só em textos \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eobjetivos”, mas tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esubjetivos” \u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftn5\" name=\"_ftnref5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"PT\" style=\"color: black; font-size: 12pt; mso-ansi-language: PT; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR; mso-style-textoutline-outlinestyle-align: center; mso-style-textoutline-outlinestyle-compound: simple; mso-style-textoutline-outlinestyle-dash: solid; mso-style-textoutline-outlinestyle-dpiwidth: 0pt; mso-style-textoutline-outlinestyle-join: bevel; mso-style-textoutline-outlinestyle-linecap: flat; mso-style-textoutline-outlinestyle-pctmiterlimit: 0%; mso-style-textoutline-type: none; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"PT\"\u003E, ou seja, filosoficcionais. Em \u003Ci\u003ESuponhamos\u003C\/i\u003E, seu último livro\npublicado em vida, podemos ver mais concretamente como funciona a \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eamplia\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção\ndas possibilidades” \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Edo\n\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Euniverso-mosaico” de que fala Flusser no\ntexto comentado por BCH (2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 28):\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"margin-left: 4cm; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EO tempo de hoje, em contrapartida, não tem um horizonte nem mítico, nem\nhistórico. Falta-lhe o horizonte de sentido abrangente. É des-teologizado ou\ndes-teleologizado em um “universo-bit” “atômico” ou “universo-mosaico” no qual\npossibilidades sem qualquer horizonte mítico ou histórico “zunem” como pontos\nou “escorrem” como “grãos” “de sensações discretas”: “essas possibilidades aproximam-se\nde mim: elas são o futuro. Onde quer que eu olhe, ali está o futuro (…) Dito de\noutro modo: o buraco em que estou não é passivo, mas suga como um turbilhão de\npossibilidades que o rodeiam”. Nesse “universo-ponto” não há “imagem” ou\n“livro” que fosse limitado de possibilidades. A existência, ao contrário, se\nrodeará de possibilidades flutuantes. De tal modo que o “universo-ponto”\npromete mais liberdade. O futuro está “em qualquer lugar” “para onde eu me\nvirar”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"line-height: 150%; margin-left: 72pt; text-indent: 13.6pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\"\u003E\u003Cspan lang=\"PT\"\u003EEm \u003Ci\u003ESuponhamos\u003C\/i\u003E, a noção de temporalidade \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etrabalhada por\nFlusser por meio de uma desarticulação hesitante ao jogar uns contra os outros\nteologia, ciência e mito. Uma s\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eérie de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecenários” supostos vão sendo contrapostos,\nespelhados e organizados ao longo do livro que segue a l\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egica do\nfragmentário, do pontual. Como exercí\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Ecios de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efuturologia”, se\nassemelha a um \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Econgresso de espectros”: \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eo campo de possibilidade se assemelha, assim, mais a um congresso de\nespectros: alguns se materializam, outros pactuam ou conspiram entre si,\nenquanto outros se dissolvem em nada” (FLUSSER, 1989, p. 7). Esses congressos\nde espectros vão sendo constituídos estranhamente à semelhança da lei do \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"NL\" style=\"mso-ansi-language: NL;\"\u003Ecaleidosc\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epio\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Edo \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Ebricoleur \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Eque caracterizaria o \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epensamento selvagem” (L\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003EÉ\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EVI-STRAUSS, 1970, p. 57). S\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão exercícios de tradução\nequí\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Evoca, de varia\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eções de ponto de vista, de perspectivação, de alterocupação. Em \u003Ci\u003EA\nescrita\u003C\/i\u003E: \u003Ci\u003Ehá futuro para a escrita?\u003C\/i\u003E, Flusser (2010, p. 155) se\ninscreve na comunidade bibliofílica, escrevendo, a prop\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esito da\nrevolução das mem\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Erias artificiais que superariam a mem\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eria livresca: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"text-indent: 13.75pt;\"\u003E\u003Cspan lang=\"PT\"\u003ESomos\ntraças de livros, não por bibliofilia, que se revela atualmente necrofilia, mas\nsim por engajamento pela liberdade histórica – e contra aparelhos automáticos e\nseres engajados por florestas verdes. Esse nosso “\u003Ci\u003Eworm-like feeling\u003C\/i\u003E”, o\nsentimento de nos alimentarmos de cadáveres (livros), explica nosso horror pelo\ndesaparecimento dos livros.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"text-indent: 13.75pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EPode-se ver aqui a\ncomunidade de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003En\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es” da qual Flusser\nconsidera fazer parte, não sem um tom de autoironia: não, como BCH considerou,\na do digital, mas a linear do livro. Sua escrita do exílio, seu interesse pela\nfilosofia da t\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecnica e das mídias, dos gestos, da comunicação e do design, sua escrita\ne reescrita quase como funçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo\nf\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eática, consistem em exercícios de fuga e de preparo do\nque estava por vir.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EFlusser, assim como\nBCH, tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em percebe como as transformaçõ\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Ees midi\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eáticas operam uma mudança de paradigma e de\nestrat\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egias\nde dominação do poder contra as quais \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epreciso revolucionar o modo como se faz, por\nexemplo, política, ou o modo como se percebe o tempo. Sua filosofia do exílio,\nno entanto, opera jogando uns contra os outros os programas do aparato. Nesse\njogo desprogramatizante, ela anuncia e prepara \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo que est\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá al\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em dessa hesitação\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E. BCH, em vez de reterritorializar a filosofia do exílio de Flusser\ncomo\u003Ci\u003E \u003C\/i\u003Euma ode à conectividade que o lugar-comum taxaria de p\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es-moderna,\npoderia ter vislumbrado saídas para sua hesitação entre a dor e o riso da\nultrapassagem da soleira.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoListParagraph\" style=\"margin-left: 50.95pt; mso-list: l1 level1 lfo2; text-align: center; text-indent: -36pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-hansi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-text-raise: 0pt; position: relative; top: 0pt;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003EIV.\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan lang=\"PT\"\u003EO poder positivo e a\namabilidade\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EÉ desde essa\nhesitação, entretanto, que BCH vem propondo, ao longo de suas obras, modulaçõ\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Ees de sa\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eídas, de\nplano de fugas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EEm \u003Ci\u003ECapitalismo e\nimpulso de morte\u003C\/i\u003E, assim como em seu artigo sobre a pandemia, a saída\nsugerida \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Euma esp\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eécie de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Emais razão”. Inspirada pela invocação da figura do cosmopolita e da \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epaz perp\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etua” \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Ede Kant, BCH (2021\u003C\/span\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E, p. 129)\nescreve em \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EA beleza está no estrangeiro”, a partir de\numa ideia de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Evolta\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"margin-left: 4cm; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EA paz voltaria finalmente ao nosso planeta quando todos fossem um\neuropeu no sentido literal do termo, a saber, uma pessoa com visão larga. Uma\noutra palavra para visão larga é razão. [...] O esclarecimento é uma conquista\neuropeia. Hoje nos distanciamos cada vez mais da razão, fugindo regressivamente\nà mitologia da qual se valem os populistas de direita. A razão não comanda a\nEuropa, mas, como formulou Immanuel Kant em seu texto famoso, \u003Ci\u003EÀ paz perpétua\u003C\/i\u003E,\na \u003Ci\u003EGastfreundschaft\u003C\/i\u003E, a hospitalidade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"line-height: 150%; margin-left: 72pt; text-indent: 13.6pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 14.95pt;\"\u003E\u003Cspan lang=\"PT\"\u003EAssim, como seu artigo\nsobre a pandemia, esse pequeno texto intervencionista que trata da crise migrat\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eria na\nEuropa, pleno de lugares-comuns orientalistas e ocidentalistas, acaba revelando\nmais de si do que BCH talvez gostaria \u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftn6\" name=\"_ftnref6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"PT\" style=\"color: black; font-size: 12pt; mso-ansi-language: PT; mso-bidi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-fareast-language: PT-BR; mso-style-textoutline-outlinestyle-align: center; mso-style-textoutline-outlinestyle-compound: simple; mso-style-textoutline-outlinestyle-dash: solid; mso-style-textoutline-outlinestyle-dpiwidth: 0pt; mso-style-textoutline-outlinestyle-join: bevel; mso-style-textoutline-outlinestyle-linecap: flat; mso-style-textoutline-outlinestyle-pctmiterlimit: 0%; mso-style-textoutline-type: none; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E.\nNele, advoga que \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eos alemães tendem ao abstrato”. Em\ncomparação com estes, nenhum coreano, segundo ele, se perguntaria \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo que \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo coreano?\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E(HAN, 2021\u003C\/span\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E, p. 122). Sua proposta consiste em encontrar uma saída pelo\nestrangeiro, pela diferença à globalizaçã\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo que \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etorna tudo igual e\ncomparável” \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E(HAN, 2021\u003C\/span\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E, p.124).\nCom auxílio de dois exemplos – uma fala de Macron, dizendo ter descoberto\nBaudelaire por Benjamin, e versos da canção \u003Ci\u003EG\u003C\/i\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"SV\" style=\"mso-ansi-language: SV;\"\u003Eö\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ettingen \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"SV\" style=\"mso-ansi-language: SV;\"\u003Ede Barbara \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E–, BCH\n(2021\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E, p. 127) conclui que \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epessoalmente, não gostaria de me sentir em casa na Alemanha”. Desse\nmodo, diz se considerar \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eum patriota, ou seja, algu\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em que ama o país, ao\namar a Alemanha e a língua alemã como estrangeiras”. Talvez seja por orações\ncomo essa que BCH evite ser entrevistado, o que não o impediu de se deixar\nfilmar em construções romantizadas de cenas de seu cotidiano em Berlim (M\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EÜDIGKEITSGESELLSCHAFT, 2015).\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EEm sua cruzada contra\na eliminaçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo e supress\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão da estrangeiridade, BCH faz uso de noções da mesma família da\nhospitalidade. Talvez seja em \u003Ci\u003EHegel e o poder\u003C\/i\u003E, um de seus primeiros\ntextos, o ensaio onde a noção da amabilidade, de \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EFreundlichkeit\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, tenha\nsido analisada com mais extensão. Nele, ela aparece como um contraponto,\ndesprezado por Hegel em sua analítica do poder, à continuidade do ser em si no\noutro. Se a liberdade do conceito \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eentendida por Hegel como a capacidade de fazer com\nque a realidade exterior ao sujeito lhe esteja conforme, essa liberdade do\nconceito não \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eoutra coisa do que o poder do conceito de permanecer em si no outro. É\na capacidade do conceito de se exteriorizar e voltar para si nessa realidade: \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EA realidade exterior deve, portanto, se tornar completamente \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Esua \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Erealidade, \u003Ci\u003Eseu\n\u003C\/i\u003Eoutro, o \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E‘\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eseu\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E’\u003C\/span\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E, para que ele n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão se perca na realidade, mas nela permaneça constantemente em si. O\nconceito se desfruta na realidade” (HAN, 2005, p. 23). A amabilidade, oposta a\nessa continuidade de si no outro, a esse desfrute de si no outro, se mostra\ncomo a desinteriorização e desinteresse do sujeito na realidade, o demorar-se\nna expressão do outro enquanto outro.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EBCH encontra na arte\ndada, em Cage, em C\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ezanne, mas sobretudo em haicais e poemas zen tradicionais expressões\ndessa amabilidade que ele contrapõe ao poder \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epositivo\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003E e \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"PT\"\u003Enarcisista \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Edo conceito,\ndo sujeito hegeliano. Embora ele não cite esses poemas na bibliografia final do\npequeno ensaio, \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ea partir de suas inferências que BCH (2005, p. 31) procura fazer uma\ncrí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo ing\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eênua a toda uma tradição da filosofia ocidental, na qual ele inclui,\nentre outros, tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em Heidegger, a ponto de contrapor o espírito como interioridade ao espí\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Erito como amabilidade: \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EBash\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eô \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ediria: esp\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Erito n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Einterioridade, mas\namabilidade”. A amabilidade, em resumo, consiste na relação com o mundo que\ndeixa com que ele seja \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eassim\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, sem querer transformá-lo em \u003Ci\u003Eseu\u003C\/i\u003E – seja \u003Ci\u003Eseu\u003C\/i\u003E conceito,\nseja \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Esua\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E realidade. É a capacidade de deixar o outro ser assim como ele \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003ESe \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003ECage permite aflorar, no lugar da música\nda interioridade, uma música do \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E-assim, uma \u003Ci\u003Emú\u003C\/i\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Esica-mundo\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E em\nsentido particular, a qual, para Hegel, contudo, seria um ruí\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Edo desalmado\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eporque sua música designa o silêncio da alma, convertendo o ouvido em \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ehospedagem\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” [\u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EGasthaus\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E] do som:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"margin-left: 4cm; text-indent: 0.75pt;\"\u003E\u003Cspan lang=\"PT\"\u003EÉ uma outra expressão para a amabilidade que o ouvido converte em uma \u003Ci\u003Ehospedagem\n\u003C\/i\u003Epara a sonoridade. O “silêncio” não discrimina, não excluí. A amabilidade\nda arte consiste no fato do sujeito humano se anular, se reter, e deixar vir à\npalavra especialmente as coisas, o mundo, no fato de que, em prol de um\nexterior, se desinterioriza, se esvazia de sua interioridade (HAN, 2005, p.\n37-9).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"line-height: 150%; margin-left: 72pt; text-indent: 13.6pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EEmbora em Heidegger a\namabilidade seja caracterizada por uma \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esaudação à distâ\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Encia\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”, BCH\n(2005, p. 70) aponta para o fato de essa saudação continuar presa à noção\nmetafísica de essência, já \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eque \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esaudando, despedem-se em \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E‘\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esua pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epria ess\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eê\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Encia\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E’”\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003E. E continua: \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EA \u003Ci\u003Eamabilidade do\nvazio\u003C\/i\u003E é mais aberta, mais ampla do que a amabilidade dial\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egica e da\npreocupação com o outro de Heidegger”. Para BCH (2005, p. 71), \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EA amabilidade do vazio provoca uma \u003Ci\u003Econtinuidade do ser \u003C\/i\u003Eatrav\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es dos espaços\namplos, uma continuidade, podemos dizer, do\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003E mundo\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E. Ela se\ndistingue daquela continuidade do \u003Ci\u003Esi mesmo\u003C\/i\u003E na qual trabalha o poder”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EA amabilidade de\nHeidegger \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E, afinal, percebe BCH, dependente da ideia de Deus. O pensamento do fil\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eósofo de Me\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Eß\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ekirch permanece \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"SV\" style=\"mso-ansi-language: SV;\"\u003Eteol\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Egico\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”. Esta passagem \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Edecisiva para entender a\ndimensã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo completa da sa\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eída proposta por BCH (2005, p. 93-4): \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003EHeidegger permanece fiel a \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E‘\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Edeus\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E’\u003C\/span\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E. Teria\nque reconhecer que sob o pressuposto de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E‘\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Edeus\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E’ \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enenhum pensamento livre do poder \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eposs\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eível”. Ao analisar o poema tardio \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EAzul adorável” \u003C\/span\u003E\u003Cspan lang=\"NL\" style=\"mso-ansi-language: NL;\"\u003Ede H\u003C\/span\u003E\u003Cspan lang=\"SV\" style=\"mso-ansi-language: SV;\"\u003Eö\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Elderlin, Heidegger,\nao fim e ao cabo, transforma, segundo BCH, a negação radical da\nsubstantificação pressuposta na noção de amabilidade em \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ebenevolê\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Encia\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”\ndivina. Mas, lembra BCH, \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eo outro do poder pressupõe uma negação\nradical desse cercado substantivado, a saber, um vazio. O vazio despoja do\npoder todo e qualquer ponto de apoio”\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003E. A quest\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecomo interpretar, no poema de H\u003C\/span\u003E\u003Cspan lang=\"SV\" style=\"mso-ansi-language: SV;\"\u003Eö\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Elderlin, a medida \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E– \u003Ci\u003EMa\u003C\/i\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Eßnahme\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E – segundo a\nqual a humanidade \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"NL\" style=\"mso-ansi-language: NL;\"\u003Ese mede\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” com o divino. Heidegger vê nela essa benevolência divina. Para BCH\n(2005, p. 96-8), entretanto, H\u003C\/span\u003E\u003Cspan lang=\"SV\" style=\"mso-ansi-language: SV;\"\u003Eö\u003C\/span\u003E\u003Cspan lang=\"NL\" style=\"mso-ansi-language: NL;\"\u003Elderlin, \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efalando enigmaticamente como um mestre zen”\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003E, est\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá dizendo que a\namabilidade seria \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eo\ndivino no humano\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”: \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003ENem na terra nem no c\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eu há uma \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E‘\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Emedida\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E’\u003C\/span\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E\u003Cspan dir=\"LTR\"\u003E\u003C\/span\u003E. A\namabilidade \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ea medida face à \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Eaus\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eência de medida. É uma medida sem medida. Faz com que cada um vigore\nrespectivamente em seu ser-assim, em seu cará\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eter respectivo\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EPercebe-se, assim,\ncomo a saída para o problema do poder em BCH se aproxima mais da doutrina do\nvazio zen-budista do que de uma disputa entre teorias modernas ou p\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es-modernas,\ncomo sugeriu Villa (2020). Na verdade, com base nesse seu ensaio muito\nrevelador, a oscilação hesitante entre modernismo e p\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es-modernismo que\npodemos vislumbrar em seu \u003Ci\u003Ecorpus\u003C\/i\u003E mostra mais como a sua fidelidade está\nmenos nos aspectos específicos desses regimes discursivos, dessas \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eepistemes”, do que naquilo que elas contribuem para a noção de\namabilidade, da \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eamigalidade”\u003C\/span\u003E\u003Cspan lang=\"DA\" style=\"mso-ansi-language: DA;\"\u003E, da \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EFreundlichkeit\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E. O que permanece inquestionado e\nfidelizado na escritura de BCH são as pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eprias instâncias nas\nquais essas contraposiçõ\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Ees s\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo poss\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eíveis, nas quais \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eposs\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eível contrapor o\nvazio do zen-budismo ao pensamento impregnado pelo poder – do sujeito, do\nconceito, de deus, do ser, de essência, do substantivo, do pronome... – \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eda tradi\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eocidental”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003ENesse sentido, o\n(veneno-)rem\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Edio que BCH receita para atuar contra o diagn\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Estico de narcisismo\noriundo do poder (positivo) do conceito \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eda ordem moral e religiosa. Reencenando o gesto da\nEscola de Kyoto, BCH aponta para a falta de desenvolvimento da noçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo de vazio \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E– que os\nautores da Escola de Kyoto chamavam de nada absoluto – na tradição \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eocidental”. Faz isso, entretanto, na forma de uma crí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eà noção de poder\nno interior dessa tradiçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"margin-left: 4cm; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EDe modo que é pensável uma \u003Ci\u003Ereligião da amabilidade\u003C\/i\u003E que busca o\ninfinito, o ilimitado, justamente fora do poder, fora da cumplicidade entre \u003Ci\u003Etheos\n\u003C\/i\u003Ee \u003Ci\u003Eantropos\u003C\/i\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"margin-left: 4cm; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EA ideia de uma religião da amabilidade se aproxima muito da religião\nbudista, na medida em que esta nega radicalmente a substancialidade do ser. Mas\nHegel toma do budismo a amabilidade, na medida em que a força a caber nas\ncategorias teo-lógicas de “substância”, “essência”, “deus”, “criação”, “poder”\nou “domínio”. Todos esses conceitos negam o budismo. Justamente nisso consiste\na negatividade radical do “não” budista” (HAN, 2005, p. 99-100, 110-1).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"line-height: 150%; margin-left: 72pt; text-indent: 13.6pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EÉ desde sua\ninterpretação do zen-budismo (ver também HAN, 2020\u003Csup\u003Ea\u003C\/sup\u003E) como uma\nreligiã\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eo a-teo-l\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egica que\nBCH parece apontar para uma saída para \u003Ci\u003Efora do poder\u003C\/i\u003E, que, para ele,\ncaracterizaria um \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Eethos \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Edo budismo. Dentro dessa proposta que devemos entender, por exemplo, a\nsugestão, posterior e apenas indicada, mas não analisada, de uma \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Etica das belas\nformas\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E” como contraponto ao \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Edesaparecimento dos\nrituais” \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E(HAN, 2021\u003C\/span\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\"\u003Eb\u003C\/span\u003E\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E, p.\n112).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoListParagraph\" style=\"margin-left: 50.95pt; mso-list: l1 level1 lfo2; text-align: center; text-indent: -36pt;\"\u003E\u003C!--[if !supportLists]--\u003E\u003Cb\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-hansi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-text-raise: 0pt; position: relative; top: 0pt;\"\u003E\u003Cspan style=\"mso-list: Ignore;\"\u003EV.\u003Cspan style=\"font: 7pt \u0026quot;Times New Roman\u0026quot;;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C!--[endif]--\u003E\u003Cb\u003E\u003Cspan lang=\"PT\"\u003EO complexo do homem célebre\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EÉ preciso compreender\nmelhor, contudo, de que maneira está acoplada essa reflexão moral e religiosa\nda amabilidade como linha de fuga do \u003Ci\u003Epoder \u003C\/i\u003Ecom a tarefa da filosofia de \u003Ci\u003Epensar\no presente\u003C\/i\u003E. É nesse movimento que se pode surpreender BCH em seu plano de\nfuga, em sua rede desejante. Como foi dito, ao contrário do que Santiago Villa\n(2020) afirma, não \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eao \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ep\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es-moderno”, ou ao \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eromâ\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Entico\nalem\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão” (moderno) que BCH se filia. Em contrapartida,\nVilla vislumbra, de certo modo acertadamente, o teor do plano de fuga dessa\nhesitação de BCH ao chamá-lo de \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eo oriental orientalista”. Nisto\nsurpreendemos um rastro dessa fuga: na confrontação comparativa entre\nfilosofias \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eocidentais” “\u003C\/span\u003E\u003Cspan lang=\"SV\" style=\"mso-ansi-language: SV;\"\u003Emodernas\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” e \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ep\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es-modernas” e filosofias \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eorientais”, o que BCH tem de potente \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Etamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em sua fraqueza. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EPois, de um lado,\npode-se entrever, desde sua posição lateral no interior do domínio filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efico\nalemão na Alemanha, que seus exercícios de comparativismo filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eficos\nfazem desarticular e desprogramar os sistemas e os pensamentos por demais\neuropeus, por demais colonizadores. Nesse sentido, o pensamento \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eocidental” e a sua t\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecnica a ele vinculada estão baseados no \u003Ci\u003Epoder positivo\u003C\/i\u003E, no se\ncontinuar em si mesmo no outro, como aquilo do que não se pode escapar – esse,\nafinal, tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em o diagn\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Estico do honconguês Yuk Hui (2021), que propõe a noção de \u003Ci\u003Etecnodiversidade\n\u003C\/i\u003Ecomo uma forma de se contrapor à positividade do \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Eframing \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003Eou programa \u003Ci\u003Et\u003C\/i\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ecnico-epistemol\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Egico\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E europeu e colonial.\nOs livrinhos de BCH podem ser compreendidos, nesse aspecto, como exercícios\ntentativos de provincializar a Europa, sua filosofia e seu pensamento. Por\noutro lado, contudo, tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em deve-se distinguir nesse mesmo gesto \u003Ci\u003Edesterritorializante\u003C\/i\u003E, de\numa filosofia e língua menores (um coreano escrevendo em alemão sobre filosofia\nalemã) ou lateral dentro de uma tradição maior, um movimento de \u003Ci\u003Eterritorialização\u003C\/i\u003E\nque lhe \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Einerente, no pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eprio sentido de sua afirmação de que seria um \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Epatriota\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E alemão em sua\ncondição de estrangeiro naturalizado. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003ESeria poss\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eível dizer que a pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epria compara\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção de filosofias\nnã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo se furta da l\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egica do\npoder, das relações de subalternidade do conhecimento e da escritura filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efica e que\n– justamente este o xis da questão – essas relaçõ\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Ees n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão são, elas mesmas,\npostas em questão nessas operações, nesses exercícios comparativísticos da\ntarefa da filosofia. De certo modo, Han nunca deixa de ter em vista uma\nescritura filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efica que não tenha algo de \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Epatriota alem\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003E, de \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"PT\"\u003Ebom\neuropeu\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, de herdeiro da Europa, como diria Nietzsche,\nque não seja, no limite, um \u003Ci\u003Eexpoente da filosofia alemã\u003C\/i\u003E. Sua abordagem\nde aspectos da filosofia oriental se dá desde essa perspectiva. Nesse sentido,\nreproduzindo sua \u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Eforma\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção filos\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Efica acadêmica alemã\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E,\nsem pô-la em questão quanto à sua pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epria t\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Ecnica e aos modos de\noperação, se mostra um efeito do seu sistema de notaçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo. \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EÉ desde esse lugar que\npode falar de uma nova era do poder positivo, em que relaçõ\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Ees de viol\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eência\ndo poder já não seriam mais a regra. Fora preciso antes, al\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em disso, tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em borrar as relações\nde subalternidade no interior da pr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Epria filosofia \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eoriental\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” – ou, pior,\n\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Enão-europeia”. Pois a gente pode apenas\nimaginar, por exemplo, como seria a abordagem de BCH de propostas como as de\nViveiros de Castro (2015) de uma \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Emetafísica selvagem”\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003E, ou de reflex\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eões como as de\nMbembe sobre a \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Enecropol\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EAo criticar a posição\ndaqueles que consideram que as tecnoimagens transformam a realidade num\nespetáculo, Susan Sontag (2003, p. 92), em \u003Ci\u003EDiante da dor dos outros\u003C\/i\u003E,\ntece uma crí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eàs generalizações que partem das \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eregiõ\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Ees de pa\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eíses\nabastados” muito pertinente tamb\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em à abordagem de BCH, já que, sem muitas perdas, \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eespet\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eculo\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” pode\nser traduzido ou trocado de modo equí\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Evoco por \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epoder positivo” ou\npositividade na expressão \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esociedade do espetá\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eculo\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”\/”da\npositividade”:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"text-indent: 13.75pt;\"\u003E\u003Cspan lang=\"PT\"\u003EDizer\nque a realidade se transforma num espetáculo é um provincialismo assombroso.\nUniversaliza o modo de ver habitual de uma pequena população instruída que vive\nna parte rica do mundo, onde as notícias precisam ser transformadas em\nentretenimento [...]. Supõe que todos sejam espectadores. De modo impertinente\ne sem seriedade, sugere que não existe sofrimento verdadeiro no mundo. Mas é\nabsurdo identificar o mundo a essas regiões de países abastados onde as pessoas\ngozam o dúbio privilégio de ser espectadores ou furtar-se a ser espectadores da\ndor de um outro povo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"citacaoacademicacomcult\" style=\"line-height: 150%; margin-left: 72pt; text-indent: 13.6pt;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 35.45pt;\"\u003E\u003Cspan lang=\"PT\"\u003EReproduzindo esse \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eassombroso provincialismo\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” universalizante que sugere que não haveria \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Esofrimento verdadeiro\nno mundo”, BCH pode ser surpreendido como sendo a atualização do \u003Ci\u003Ecomplexo do\u003C\/i\u003E\n\u003Ci\u003Ehomem\u003C\/i\u003E \u003Ci\u003Ec\u003C\/i\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Elebre\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, explorado\npor Machado de Assis (1994 [1888]) no conto \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EUm homem c\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Elebre\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”. Convivendo, como um \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eoriental\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E” na Alemanha, com os clássicos da tradição \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eocidental”, tal como Pestana, personagem central do conto, o faz desde\no Rio de Janeiro, produz seus livrinhos, suas polcas, que se tornam muito\npopulares. O desejo do \u003Ci\u003Ehomem c\u003C\/i\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Elebre\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E, no entanto, seria publicar algo \u003Ci\u003Egrandioso\u003C\/i\u003E, digno da\nimortalidade. Algo universal, não marcado pela diferença colonial, pelo\nprovincial, pela \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Emoda\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"PT\"\u003E. Seu sucesso só pode ser seu insucesso: \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EEssa lua-de-mel durou\napenas um quarto de lua. Como das outras vezes, e mais depressa ainda, os velhos\nmestres retratados o fizeram sangrar de remorsos” (ASSIS, 1994, p. 1261). Nesse\ndesencontro que \u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eposs\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eível entrever a\npotência e a fraqueza da atividade desse homem. Nele, se vê capturado e\ndesenvolve, hesitante, suas aventuras filos\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eficas, suas polcas,\nseus livrinhos, suas fugas, analisando as implicações do poder positivo nas\nmídias e nas patologias psíquicas.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cb\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-ansi-language: PT-BR;\"\u003EReferências Bibliográficas:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EASSIS, Machado de. \u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\" lang=\"AR-SA\" style=\"font-family: \u0026quot;Arial Unicode MS\u0026quot;,serif; mso-ansi-language: AR-SA; mso-ascii-font-family: Arial; mso-hansi-font-family: Arial;\"\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E\u003Cspan dir=\"RTL\"\u003E\u003C\/span\u003E“\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EUm homem c\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Elebre\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E”. Em: \u003Cb\u003EObra Completa, v. II\u003C\/b\u003E. Rio de\nJaneiro: Nova Aguilar 1994.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003ECHAU\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003EÍ, Marilena. \u003Cb\u003EO que \u003C\/b\u003E\u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eideologia\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"PT\"\u003E. São Paulo:\nBrasiliense, 2008.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EDESPENTES, Virginie. \u003Cb\u003ETeoria King Kong\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E. Tradu\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo: M\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Ercia Bechara. S\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão Paulo: n-1 edições, 2016.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EFLUSSER, Vil\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em. \u003C\/span\u003E\u003Cb\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003ESehnsucht\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E. Berlim: Vil\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003Em Flusser Archiv, \u003C\/span\u003E\u003Ci\u003E\u003Cspan lang=\"PT\"\u003Esem\ndata\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"NL\" style=\"mso-ansi-language: NL;\"\u003E. (No. De refer\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eência: Per_1_2013-04-09 (10) ).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EFLUSSER, Vilém. \u003Cb\u003ECarta à Mira Schendel de 27\/09\/1974\u003C\/b\u003E. Berlim:\nVilém Flusser Archiv, 1974 (número de referência: PORT_BR_ART 31_2013-01-25\n(4)).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003EFLUSSER, Vil\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003Em. \u003Cb\u003EAngenommen\u003C\/b\u003E: eine Szenenfolge. G\u003C\/span\u003E\u003Cspan lang=\"SV\" style=\"mso-ansi-language: SV;\"\u003Eö\u003C\/span\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003Ettingen: Immatrix Publ, 1989.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003EFLUSSER, Vilém. \u003Cb\u003EBodenlos\u003C\/b\u003E\u003Ci\u003E. \u003C\/i\u003Eeine\nphilosophische Autobiographie. Düsseldorf: Bollmann, 1992.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EFLUSSER, Vil\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Em. \u003Cb\u003EA Escrita\u003C\/b\u003E: há\nfuturo para a escrita? Tradução de Murilo Jardelino da Costa. São Paulo:\nAnnablume, 2010.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EFOSTER, Hal. \u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"PT\"\u003EO retorno\ndo real\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E. Tradu\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo C\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Elia Euvado. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003ESão Paulo: Cosac Naify, 2014.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003EHAN, Byung-Chul. \u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003EHegel und die Macht\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003E: Ein Versuch über die Freundlichkeit. \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EMunique: Wilhelm Fink Verlag, 2005.\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EHAN, Byung-Chul. \u003Cb\u003ESociedade do cansaço\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E. Tradu\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção de Enio Paulo\nGiachini. Petr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epolis: Vozes, 2017\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EHAN, Byung-Chul. \u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003ETopologia\nda viol\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eê\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Encia\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E. Tradu\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção de Enio Paulo Giachini. Petr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epolis: Vozes, 2017\u003Cspan class=\"MsoFootnoteReference\"\u003Eb\u003C\/span\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EHAN, Byung-Chul. \u003Cb\u003ENo enxame\u003C\/b\u003E: perspectivas do digital. Tradução de\nLucas Machado. Petr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epolis: Vozes, 2018.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EHAN, Byung-Chul. \u003Cb\u003EHiperculturalidade: \u003C\/b\u003E\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ecultura e globaliza\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo. Tradu\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo de Gabriel Salvi Philipson. Petr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epolis:\nVozes, 2019\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EHAN, Byung-Chul. \u003Cb\u003EO que \u003C\/b\u003E\u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé \u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eo poder\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E. Tradu\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo de Gabriel Salvi Philipson. Petr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epolis: Vozes, 2019\u003Cspan class=\"MsoFootnoteReference\"\u003Eb\u003C\/span\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EHAN, Byung-Chul. \u003Cb\u003EFilosofia do zen-budismo\u003C\/b\u003E\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003E. Tradu\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo de Lucas Machado. Petr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epolis:\nVozes, 2020\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EHAN, Byung-Chul. O coronavírus de hoje e o mundo de amanhã. \u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003EEl Pa\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eís –\nBrasil\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"PT\"\u003E, 22 de março de 2020\u003Cspan class=\"MsoFootnoteReference\"\u003Eb\u003C\/span\u003E. \u003Ca href=\"https:\/\/brasil.elpais.com\/ideas\/2020-03-22\/o-coronavirus-de-hoje-e-o-mundo-de-amanha-segundo-o-filosofo-byung-chul-han.html\"\u003E\u003Cspan class=\"Hyperlink0\"\u003Ehttps:\/\/brasil.elpais.com\/ideas\/2020-03-22\/o-coronavirus-de-hoje-e-o-mundo-de-amanha-segundo-o-filosofo-byung-chul-han.html\u003C\/span\u003E\u003C\/a\u003E\n.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EHAN, Byung-Chul. \u003Cb\u003ECapitalismo e impulso de morte: \u003C\/b\u003Eensaios e\nentrevistas. Traduçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo de\nGabriel Salvi Philipson. Petr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epolis: Vozes, 2021\u003Cspan class=\"MsoFootnoteReference\"\u003Ea\u003C\/span\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EHAN, Byung-Chul. \u003Cb\u003EO Desaparecimento dos rituais: \u003C\/b\u003Euma topologia do\npresente. Traduçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo de Gabriel\nSalvi Philipson. Petr\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Epolis: Vozes, 2021\u003Cspan class=\"MsoFootnoteReference\"\u003Eb\u003C\/span\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003EHARAWAY, Donna J. Saberes\nlocalizados: a quest\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão da ciência para o feminismo e o\nprivil\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003Eé\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Egio\nda perspectiva parcial. Tradução de Mariza Corrê\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ea. \u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"PT\"\u003ECadernos Pagu\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"PT\"\u003E, Campinas, n. 5, 7-41, jan. 2009. \u003Ca href=\"https:\/\/periodicos.sbu.unicamp.br\/ojs\/index.php\/cadpagu\/article\/view\/1773.%2520Acessado%2520em%2520dez.%25202018\"\u003E\u003Cspan class=\"Hyperlink0\"\u003Ehttps:\/\/periodicos.sbu.unicamp.br\/ojs\/index.php\/cadpagu\/article\/view\/1773.\nAcessado em dez. 2018\u003C\/span\u003E\u003C\/a\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EHUI, Yuk. \u003Cb\u003ETecnodiversidade\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E. Tradu\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção de Humberto Amaral. São Paulo: Ubu\nEditora, 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EL\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"mso-ansi-language: FR;\"\u003EÉ\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EVI-STRAUSS, Claude. \u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"PT\"\u003EO\npensamento selvagem\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E. Tradu\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção de Maria Celeste da Costa e Souza e Almir de Oliveira Aguiar. \u003C\/span\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003ESão Paulo: Editora Nacional e Edusp, 1970.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003EMÜDIGKEITSGESELLSCHAFT - Byung-Chul Han in\nSeoul\/Berlin. \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EDire\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo: Isabella\nGresser. Produ\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo: Isola Bella Production. HDV. Berlim, Seul: 2015, (61min).\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003EMBEMBE, Achille. \u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003ENecropol\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eí\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003E: biopoder, soberania, estado de exce\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eção, polí\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Etica da\nmorte. Tradu\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eçã\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eo de Renata Santini. S\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eão Paulo: n-1 edições, .2018.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003ENODARI, Alexandre. Alterocupar-se: obliquação e transicionalidade na\nexperiê\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Encia liter\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Eá\u003C\/span\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Eria. \u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"PT\"\u003EEstud. Lit. Bras. Contemp\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"PT\"\u003E. [online]. Brasília,\nn. 57, 2019.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u0026lt;\u003Ca href=\"https:\/\/www.scielo.br\/scielo.php?script=sci_arttext\u0026amp;pid=S2316-40182019000200306\u0026amp;lng=en\u0026amp;nrm=iso\u0026amp;tlng=pt\"\u003E\u003Cspan class=\"Hyperlink0\"\u003E\u003Cspan lang=\"IT\" style=\"mso-ansi-language: IT;\"\u003Ehttps:\/\/www.scielo.br\/scielo.php?script=sci_arttext\u0026amp;pid=S2316-40182019000200306\u0026amp;lng=en\u0026amp;nrm=iso\u0026amp;tlng=pt\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u0026gt;\nAcessado em jan. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003ENIETZSCHE, Friedrich. Die fröhliche Wissenschaft.\nIn: \u003Cb\u003EKritische Studienausgabe\u003C\/b\u003E (KSA III) G. Colli und M. Montinari (orgs.):\n13ª edição. München: dtv Verlagsgesellschaft, 1999.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003ESONTAG, Susan. \u003Cb\u003EDiante da dor dos outros\u003C\/b\u003E.\n\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003ESão Paulo: Companhia das Letras, 2003.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003EVILLA, Santiago. El orientalista\nde Oriente: Las fracturas en el texto viral de Byung-Chul Han. \u003Cb\u003EEl Estornudo\u003C\/b\u003E\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E. 25 de Março de 2020. \u003Ca href=\"https:\/\/revistaelestornudo.com\/virus-confucionismo-occidente-byung-chul-han\/\"\u003E\u003Cspan class=\"Hyperlink0\"\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Ehttps:\/\/revistaelestornudo.com\/virus-confucionismo-occidente-byung-chul-han\/\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\nAcessado em nov. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003EVIVEIROS DE CASTRO, Eduardo. \u003Cb\u003EMetafísicas canibais\u003C\/b\u003E: elementos\npara uma antropologia p\u003C\/span\u003E\u003Cspan lang=\"ES-TRAD\" style=\"mso-ansi-language: ES-TRAD;\"\u003Eó\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003Es-estrutural. Tradução de Isabela Sanches. São Paulo: Cosac Naify: n-1\nedições, 2015.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"Corpo\" style=\"mso-outline-level: body-text; text-indent: 0cm;\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cdiv style=\"mso-element: footnote-list;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftnref1\" name=\"_ftn1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"PT\" style=\"color: black; font-size: 10pt; mso-ansi-language: PT; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-fareast-font-family: \u0026quot;Arial Unicode MS\u0026quot;;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003ENa entrevista “O\nEros vence a depressão” contida em \u003Ci\u003ECapitalismo e impulso de morte\u003C\/i\u003E, BCH\n(2021, p. 148) alude a uma mudança no sistema de notação sul-coreano entre a\népoca em que estudou e os dias de hoje: “nos tempos que eu ia para a escola\nhavia nas salas de aula máximas enquadradas contendo conceitos como paciência,\naplicação, e assim por diante: os \u003Ci\u003Eslogans \u003C\/i\u003Eclássicos de uma sociedade da\ndisciplina. Hoje, contudo, o país se transformou em uma sociedade do\ndesempenho, e essa transformação foi realizada de maneira mais rápida e brutal\ndo que em qualquer outro lugar. Ninguém teve tempo para se preparar para a mais\ndura variante de todas do neoliberalismo. De repente, tratava-se de poder e não\nmais de dever ou ter quê. As salas de aula hoje estão repletas de frases como:\n‘sim, você pode!’”\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn2\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftnref2\" name=\"_ftn2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"PT\" style=\"color: black; font-size: 10pt; mso-ansi-language: PT; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-fareast-font-family: \u0026quot;Arial Unicode MS\u0026quot;;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003ETradução equívoca,\npois em mais de um lugar BCH (2017\u003Cspan class=\"MsoFootnoteReference\"\u003Eb\u003C\/span\u003E, p.\n242-3) reitera que “classes” seria um conceito ultrapassado para pensar o mundo\natual, em que a lógica do poder teria sido introjetada dentro de nós mesmos, em\nque somos os “senhores” de nós mesmos, nos “[\u003Ci\u003Eautoexploramos]”\u003C\/i\u003E. Para ele,\ncaminhamos, se é que já não estamos, em uma sociedade sem classes, em que “\u003Ci\u003Eninguém\u003C\/i\u003E\ndomina”. Essa frase vem seguida de uma crítica a “Hardt e Negri [que]\npraticamente não levam em consideração as realidades político-econômicas”. A\n“multidão é praticamente a \u003Ci\u003Eúnica \u003C\/i\u003Eclasse existente na globalização.\nPertencem a ela \u003Ci\u003Etodos \u003C\/i\u003Eos que participam do sistema capitalista. Ela não\ntem, pois, uma classe dominante à qual deva se contrapor e combater. No império,\n\u003Ci\u003Ecada um \u003C\/i\u003Eestá submetido ao imperativo da economia capitalista; ele não é\numa classe dominante que explora a multidão como proletariado. Ao contrário,\nela explora a si mesma. Hardt e Negri não percebem essa \u003Ci\u003Eautoexploração\u003C\/i\u003E”.\nCom efeito, não percebem essa \u003Ci\u003Eautoexploração\u003C\/i\u003E, e talvez ela, como forma\nde atuação do poder positivo do “império”, seja a contribuição de BCH à tarefa\nda filosofia. Mas é também BCH que, ao tentar trabalhar ao máximo com a noção\nde poder positivo, deixa de lado as “realidades político-econômicas, edificando\nseu modelo teórico” não sobre “categorias ultrapassadas”, sem perceber nem o\nquanto deve a elas, nem levar em conta o aumento da concentração de renda e da\ndesigualdade sócio-econômica inéditos desde o fim da 2ª Guerra Mundial.\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn3\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftnref3\" name=\"_ftn3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"PT\" style=\"color: black; font-size: 10pt; mso-ansi-language: PT; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-fareast-font-family: \u0026quot;Arial Unicode MS\u0026quot;;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003ESeria possível,\nnesse sentido, ver no \u003Ci\u003Elivrinho \u003C\/i\u003Edestinado às “massas” \u003Ci\u003EO que é\nideologia\u003C\/i\u003E de Marilena Chauí, cuja primeira edição data de 1980, um\nantecessor do \u003Ci\u003Ecorpus \u003C\/i\u003Ede BCH. Lá, ela diz, por exemplo: “se a dominação e\na exploração de uma classe forem perceptíveis como violência, isto é, como\npoder injusto e ilegítimo, os explorados e dominados sentem-se no justo e\nlegítimo direito de recusá-la, revoltando-se. Por esse motivo, o papel\nespecífico da ideologia como instrumento da luta de classes é impedir que a dominação\ne a exploração sejam percebidas em sua realidade concreta” (CHAUÍ, 2008, p.\n93). Ou ainda: “a ideologia não é um ‘reflexo’ do real na cabeça dos homens,\nmas o modo ilusório [...] pelo qual representam o aparecer social como se tal\naparecer fosse a realidade social” (CHAUÍ, 2008, p. 95). A seguir, passa a\nanalisar, no quinto e último capítulo, a “Ideologia da competência” quase uma\nantessala ao \u003Ci\u003ESociedade do cansaço \u003C\/i\u003Ede BCH, já que se trata aqui de,\npensando as mudanças do capitalismo nos últimos tempos, encontrar nele o\nsurgimento de uma “ideologia invisível”, termo cunhado por Lefort, ideias sem \u003Ci\u003Epais\u003C\/i\u003E,\nque “parecem emanar diretamente do funcionamento da Organização e das chamadas\n‘leis do mercado’” (CHAUÍ, 2008, p, 104). Chauí (2008, p. 105), no entanto,\ncritica essa noção, preferindo chamá-la de “ideologia da competência”, por\nconsiderar que a divisão de classes, “hoje”, seria resumida “entre os que\npossuem poder porque possuem saber e os que não possuem poder porque não\npossuem saber”.\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn4\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftnref4\" name=\"_ftn4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan lang=\"DE\" style=\"mso-ansi-language: DE;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"DE\" style=\"border: none; color: black; font-size: 10pt; mso-ansi-language: DE; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[4]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-fareast-font-family: \u0026quot;Arial Unicode MS\u0026quot;;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003E“Não há, pois,\ncaminho de volta para lá, nas sombras,\/ onde habita o amor e a lembrança dos\ntempos? Aonde se dirige, em poeira, o caminho?”\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn5\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftnref5\" name=\"_ftn5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"PT\" style=\"color: black; font-size: 10pt; mso-ansi-language: PT; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-fareast-font-family: \u0026quot;Arial Unicode MS\u0026quot;;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003ESegundo a\ncategorização de seus próprios textos (FLUSSER, 1974, PORT_BR_ART 31_2013-01-25\n(4)) em carta a Mira Schendel.\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn6\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%207.docx#_ftnref6\" name=\"_ftn6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"PT\" style=\"color: black; font-size: 10pt; mso-ansi-language: PT; mso-bidi-language: AR-SA; mso-fareast-font-family: Arial; mso-fareast-language: PT-BR; mso-text-raise: -1.0pt; position: relative; top: 1pt;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-fareast-font-family: \u0026quot;Arial Unicode MS\u0026quot;;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EQuem apontou o\norientalismo do “oriental” foi Santiago Villa (2020) no artigo “El orientalista\nde Oriente: las fracturas en el texto viral de Byung-Chul Han”. Conclui seu\nartigo em que analisa o texto intervencionista do coreano sobre a COVID-19,\nassim: “Han no es un asiático posmoderno: es un filósofo del romanticismo\nalemán”. Embora suas críticas sejam pertinentes, vale ressaltar que o frenesi\nque este artigo causou em certa intelectualidade alemã mal dissimula as\ncircunstâncias de trabalho de BCH, um “oriental” ou “asiático”, às margens das\nuniversidades alemãs. Chama a atenção, assim, que Villa afirma de início não\nter lido nenhum livro de BCH. Neste artigo ensaístico que escrevo, a partir de\nalgumas entradas em determinados temas do \u003Ci\u003Ecorpus \u003C\/i\u003Ede BCH, queremos tornar\nesse juízo mais complexo, distinguindo suas linhas de fuga e traços desejantes.\nPara o texto de BCH sobre a pandemia, ver HAN, 2020\u003C\/span\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\"\u003Eb\u003C\/span\u003E\u003C\/span\u003E\u003Cspan lang=\"PT\" style=\"mso-bidi-font-family: \u0026quot;Arial Unicode MS\u0026quot;; mso-fareast-font-family: \u0026quot;Arial Unicode MS\u0026quot;;\"\u003E.\u003C\/span\u003E\u003Cspan lang=\"PT\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/div\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/2599496830039920324\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/poder-hipercultura-e-amabilidade-em.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/2599496830039920324"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/2599496830039920324"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/poder-hipercultura-e-amabilidade-em.html","title":"Poder, hipercultura e amabilidade em Byung-Chul Han – um ensaio sobre o sucesso da filosofia"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEj6kgwJjsb3eO7CYmi9colXK_t72a98S3eGjI7uiU_87TM7AZ43SpZUE6nvGWXvAsFnMrNC4Rp7PVws05dNegkCW50wwwpGdJQbOtk5unIxXl1vpAZLNGjIYvtWYCU744E13e5WTbWM47dQWYKdgvtb7HRpwl5cwrjC8GD_apGbXAywudVqgVvpueD3\/s72-w400-h160-c\/Design%20sem%20nome%20(6).png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-5398731623408845092"},"published":{"$t":"2022-03-22T23:42:00.003-03:00"},"updated":{"$t":"2022-03-22T23:46:08.189-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"A Performance como antídoto à Estética do liso: Byung-Chul Han e Marilyn Arsem"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\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\/AVvXsEhjfFN_WCWk66iXoLR0SFBPMgje72zI3_PqmhJTcnQy9hDxe1TWbXYfk0jeXbJXwn7Pi55NLBANLYzvzjkVnruyiF3BdxPISiDgzX3GPTpUtdWrIBBO-9bD9l_tJ12V1lgZ5cqZUjIdVWjwHklctfgOS-ydu_Gsjej8jqIpCXi7gjb3ATkmbP0IN2bA\/s800\/Design%20sem%20nome%20(5).png\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"160\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhjfFN_WCWk66iXoLR0SFBPMgje72zI3_PqmhJTcnQy9hDxe1TWbXYfk0jeXbJXwn7Pi55NLBANLYzvzjkVnruyiF3BdxPISiDgzX3GPTpUtdWrIBBO-9bD9l_tJ12V1lgZ5cqZUjIdVWjwHklctfgOS-ydu_Gsjej8jqIpCXi7gjb3ATkmbP0IN2bA\/w400-h160\/Design%20sem%20nome%20(5).png\" width=\"400\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\"Forgetting\", De Marilyn Arsem - Foto de Sofia de Grenade\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/19aEtwlMTR-SqG-nfcKZroTO8wQFxh5ae\/view\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: justify;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003E\u003Cb\u003EBenito Eduardo Maeso \u003C\/b\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003EProfessor Adjunto (IFPR).\nProfessor do PGFILOS-UFPR. Docente do RESTEC – Gestão Cultural\/Unespar. Doutor\nem Filosofia (USP\/UFPR). Pesquisador colaborador (Centre Marc Bloch – Humboldt\nUniversität zu Berlin). Pós-doutorando (FFLCH\/USP).\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003E\u003Cb\u003EIzis Tomass\u003C\/b\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003EMestre em Filosofia (UFPR).\nDoutoranda em Filosofia (UFPR).\u003C\/span\u003E \u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR;\"\u003EProfessora\ndo Curso de Formação Pré-Acadêmica SIPAD\/UFPR. Coordenadora do Núcleo de Filosofia do Corpo e Movimento IFPR-UFPR.\nTradutora associada à Universidade de Michigan (UMICH).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR;\"\u003EResumo:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR;\"\u003E O conceito de Estética\ndo Liso é apresentado no livro \u003Ci\u003EA Salvação\ndo Belo\u003C\/i\u003E, do filósofo sul-coreano Byung-Chul Han, como explicação para um\nprocesso de perda de profundidade reflexiva da atividade artística – e, por\nextensão, de toda atividade do pensamento. Por vivermos em uma conformação\nsocial pautada pelos imperativos do imediato e do positivo, a produção mimética\nde certo número de signos para a cultura de massa se comunicar com os\nindivíduos foi relegada a segundo plano: a efetividade da comunicação se dá\nagora por fatores sensíveis e superficiais imediatos. Na Estética do Liso, não\nhá camadas, nem profundidades, nem mimese de signos dados na realidade\nreificada ou mimese da subjetividade artística. Han a compara a uma estética de\nsuperfície das sensações imediatas, muito mais próximas as do tato e do\npaladar, onde não há nenhum tipo de espaço entre o indivíduo e aquilo que ele\nexperimenta, onde a experiência estética convida ao toque – a exemplo das \u003Ci\u003Etouchscreens\u003C\/i\u003E – e, ao modo da degustação,\na experiência se esfarela ou se desintegra no instante em que o indivíduo entra\nem contato com ela ou a consome, não existindo possibilidade de experiência\nestética, portanto, para além deste primeiro contato. Este trabalho,\nacompanhando as reflexões de Han e de outros pensadores que analisam o\nempobrecimento da experiência estética no capitalismo, como Adorno e Benjamin,\nbusca propor uma ruptura teórico-prática a este imperativo da fruição imediata\nque caracteriza a Estética do Liso, por meio da análise da experiência estética\nproporcionada por uma arte cuja gênese se dá a partir de sua impossibilidade de\nmaterialização, do descolamento do próprio sujeito que a concebe, da sua\ninviabilidade de se fazer captar em sua totalidade por qualquer meio que seja e\nque, para além, foge a qualquer tentativa de delimitação de sua compreensão –\nem síntese, referimo-nos aqui à Arte da Performance e, mais especificamente, à\narte de Marilyn Arsem.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR;\"\u003EPalavras-chave:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR;\"\u003E\nEstética do Liso; Byung-Chul Han; Marilyn Arsem; performance; recuperação da\nexperiência.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003EAbstract: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003EThe concept of\n“Aesthetics of the Smooth” is presented in the book \u003Ci\u003ESaving Beauty\u003C\/i\u003E, by South Korean philosopher Byung-Chul Han, as an\nexplanation to the process of loss of reflective depth of the artistic activity\n– and, by extension, of all thinking activity. Due to the fact that we live in\na state of social conformation guided by the immediate and positive\nimperatives, the mimetic production of a certain number of signs through which\nmass culture communicates its message to the individuals was relegated to the\nbackground: the effectiveness of communication is now given by immediate\nsensitive and superficial factors. In the “Aesthetics of the Smooth” there are\nneither layers, nor depths, nor a mimesis of signs given in the reified\nreality, or mimesis of the artistic subjectivity. Han compares it to an\n“aesthetics of the surface” of immediate sensations, which would be closer to\ntouch and taste senses, in which there is not any kind of space between the\nindividual and what they experience. In this scenario, the aesthetic experience\ninvites the individual to touch – just as the touchscreens do – and, just like\nwhen one tastes something, the experience crumbles or disintegrates at the\ninstant the individual comes into contact with it or consumes it, therefore\ndenying a possibility of an aesthetic experience that would survive beyond this\nfirst contact. Following Han’s reflections, and of those who analyze the\nimpoverishment of the aesthetic experience in the capitalism, such as Adorno\nand Benjamin, this article proposes a theoretical-practical fracture to this\nimmediate fruition imperative that delineates the “Aesthetics of the Smooth”\nthrough the analysis of the aesthetic experience provided by an art whose\ngenesis relies on its impossibility of materialization, of its detachment from\nthe very subject who conceives it, on its infeasibility of being captured in\nits totality by any means whatsoever and that, besides, escapes any attempt to\ndelimit its understanding. We are referring here to the Performance Art and,\nmore specifically, to the art of Marilyn Arsem.\u0026nbsp;\n\u003Cb\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003EKeywords\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003E: Aesthetics of the Smooth; Byung-Chul Han; Marilyn Arsem; performance;\nrescue of experience.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: EN-US;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-outline-level: 1; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EIntrodução\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003EA perda da experiência estética é um problema filosófico sobre o qual\ndiversas correntes se debruçaram desde o final do século XIX. Destacam-se,\nhistoricamente, as análises dos teóricos da chamada Escola de Frankfurt sobre o\nprocesso, nas quais se explicitam as relações entre reprodutibilidade,\nbanalização e perda do caráter reflexivo que a experiência artística – e, por\nextensão, a experiência de pensamento – sofre a partir do desenvolvimento descontrolado\nda racionalidade capitalista e da razão como forma de domínio sobre a natureza\ne o humano.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EPara estes pensadores,\nnotadamente Theodor Adorno e Max Horkheimer, o processo de instrumentalização\ndos indivíduos envolve corpos, consciências e desejos e é operado\/reforçado pelos\nmecanismos e pela produção de uma Indústria Cultural que é fruto, veículo e\nmotor do processo de expansão da lógica de dominação por todas as esferas do\ntecido social. A racionalidade instrumental que caracteriza a alienação dos\nindivíduos é subproduto da tensão que reside no interior do sujeito do\nEsclarecimento, cuja pretendida autonomia em relação ao mítico acaba por\nfazê-lo retornar a este. Como efeito desta ilusão de controle da razão sobre o\nreal, o sujeito acaba por se alienar de si mesmo e objetifica a si e aos demais,\nabdicando da posição de sujeitos livres e integrando-se à realidade reificada a\nsua volta, tornando-se peças mecânicas de produção e manutenção, além de\nconsumidores de uma indústria que produz bens culturais que visam suprir\nnecessidades inexistentes. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA indústria cultural\nseria, por conseguinte, um mecanismo que gera faltas e alimenta soluções para\nsi mesmo, de modo que os indivíduos inseridos em sua lógica nunca conseguiriam\nemancipar-se de tal reificação. Concomitantemente, dentro deste cenário,\nhaveria o processo de produção de cultura de massa, que visa proporcionar ao\nindivíduo emaranhado nesse sistema momentos vazios de suposta contemplação.\nEstrategicamente destinada a preencher a lacuna deixada pelo processo de\ndesencantamento do mundo, a produção massificada de produtos culturais fornece\nao indivíduo um espelho onde ele vê o reflexo de seu estilo de vida reafirmado\na todo instante, por meio do reforço da mensagem transmitida pelos próprios\nbens culturais de massa e também por diversos meios midiáticos propiciados pelo\navanço das tecnologias de comunicação. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ETal era, segundo os\nfilósofos da Teoria Crítica, a pobre ou quase nula experiência estética do\nindivíduo reificado do século XX. Neste cenário, ele obtém um prazer fabricado\nao ver nesta produção cultural tanto uma imagem forte de si - visto que ele não\nmais seria capaz de produzir tal imagem -, quanto um espelho de sua condição\nobjetificada, posta de modo positivo, reafirmado, incentivado. Dada esta\nconjuntura, os bens culturais produzidos a partir da cultura de massa não\nfariam mais que, como dito acima, iludir os indivíduos que os consomem.\nCarregando e reverberando em si os pontos estruturantes da ideologia que rege a\nsociedade, a produção da indústria cultural seria constante, repetitiva e,\nportanto, estática, disciplinando assim o gosto estético daqueles que estariam\na ela submetidos, de modo que estes fossem levados a apenas contemplar e\napreciar “novas” produções de massa feitas a partir do mesmo e repetitivo molde\njá dado. Como Adorno (1985, p. 15) observa, “a enxurrada de informações\nprecisas e diversões assépticas desperta e idiotiza as pessoas ao mesmo tempo”.\nTais produções, portanto, são resultado de repetições comodistas destituídas de\nprocedimentos que fossem de fato criativos, isto é, desapossados de qualquer\natividade decorrente de afirmações da subjetividade - e postergariam ou até\nanulariam qualquer possibilidade de processo emancipatório que tivesse o real\npoder de tirar o indivíduo que as consome de sua situação massificada.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003EAs transformações tecnológicas ocorridas com a mutação do capitalismo\npara o atual modelo cognitivo-informacional podem ter alterado a velocidade e a\ndifusão da produção dos bens culturais, mas não modificaram a lógica estrutural\nda Indústria Cultural. Da mesma forma, a crítica a este modelo de reprodução\nideológica se adaptou às novas tecnologias e à crescente informatização da\nsociedade, mas o fundamento crítico manteve-se dentro da mesma via.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003ENeste sentido, é possível estabelecer certo diálogo crítico entre os\nfrankfurtianos e o filósofo\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E sul-coreano\nBuyng-Chul Han, que tem como um de seus objetos de estudo a instância\ndigitalizada e, portanto, acelerada que a produção da indústria cultural adquire\nnos dias atuais, bem como as repercussões de tal produção no que toca à\npossibilidade de constituição dos indivíduos como sujeitos. Ainda que as formas\nde produção tenham se sofisticado, a lógica estrutural de procedimento e\nexpansão da indústria cultural permaneceria tal como definido no século\npassado: esparramando-se por todos os lados e enclausurando os indivíduos a\npartir de uma razão instrumentalizada. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHan aborda esta questão\nde forma mais profunda no livro \u003Ci\u003EA\nSalvação do Belo\u003C\/i\u003E, apresentando o conceito de Estética do Liso, que tem em\nseu cerne a relação entre contínuo e descontínuo, ou entre imediato e\nreflexivo\/mediado (mais ainda, entre assimilação e resistência). Por vivermos\nem uma conformação social pautada pelos imperativos do imediato e do positivo, a\nexperiência estética se desloca em direção a uma suposta fruição imediata,\nsimbolizada pela interação com as superfícies lisas, sem arestas, receptivas ao\ntoque que caracterizam obras de arte e \u003Ci\u003Egadgets\n\u003C\/i\u003Econtemporâneos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EEste trabalho,\nacompanhando as reflexões de Han e de outros pensadores que analisam o\nempobrecimento da experiência estética no capitalismo, busca propor uma ruptura\nteórico-prática ao imperativo da fruição imediata que caracteriza a Estética do\nLiso, por meio da análise de um tipo de experiência estética cuja gênese se dá\na partir de sua impossibilidade de materialização, do descolamento do próprio\nsujeito que a concebe, da sua inviabilidade de se fazer captar em sua\ntotalidade por qualquer meio que seja e que, para além disso, foge a qualquer\ntentativa de delimitação de sua compreensão – em síntese, referimo-nos aqui à\nArte da Performance e, mais especificamente, à arte de Marilyn Arsem.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-outline-level: 1; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA\nEstética do Liso\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHan observa que, em\ndecorrência da digitalização das relações e da abertura de um outro tipo de percepção\nsobre a passagem do tempo dos indivíduos a ela submetidos, a comunicação se tornou\ndemasiadamente acelerada nos dias atuais. Se, no passado, a produção da\nIndústria Cultural ainda preservava um significante mimético, mesmo que\nproduzido a partir de sentidos regidos pela lógica desta indústria, a\ntransformação qualitativa e quantitativa dos processos de produção de sentido e\nsignificado na cultura, decorrente das novas tecnologias, impactou a forma pela\nqual os indivíduos se relacionam com o artefato artístico.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EExistia, nas\nmodalidades anteriores de produção industrial de cultura, uma comunicação\nefetiva e, até certo ponto, irrefletida, mas que ainda era produzida a partir\nde signos e mimese do real reificado tendo como foco o indivíduo. A compreensão\ndos processos de aceleração e compressão do aspecto temporal e espacial (ambos\nvirtualizados) e da positividade que ocorrem atualmente é fundamental para\nentendermos a mudança crítica no modo como a produção de bens culturais é\nendereçada aos indivíduos hoje. A predominância do imediato e do positivo faz\ncom que a produção de uma mimese de certo número de signos para a cultura de\nmassa se comunicar com os indivíduos seja relegada a segundo plano: a\nefetividade da comunicação se dá agora por fatores sensíveis e superficiais sem\ntempo ou espaço de reflexão. Tal seria a Estética do Liso, onde não há camadas,\nnem profundidades, nem mimese de signos dados na realidade reificada ou mimese\nda subjetividade artística. Han a compara a uma estética de superfície das\nsensações imediatas, muito mais próximas as do tato e do paladar, onde não há\nnenhum tipo de espaço entre o indivíduo e aquilo que ele experimenta, onde a\nexperiência estética convida ao toque – a exemplo das \u003Ci\u003Etouchscreens\u003C\/i\u003E – e,\nao modo da degustação, a experiência se esfarela ou se desintegra no instante\nem que o indivíduo entra em contato com ela ou a consome, não existindo\npossibilidade de experiência estética\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn1\" name=\"_ftnref1\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 107%;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E, portanto, para além deste\nprimeiro contato. Já em Burke, segundo Han, o Liso é entendido de forma\nsinônima à beleza, pois ambas estão relacionadas ao \u003Ci\u003Eprazer\u003C\/i\u003E:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003EOs corpos que\ndão o prazer ao tato não deveriam opor resistência. Devem ser lisos. O liso é,\nportanto, uma superfície otimizada sem negatividade. Provoca completamente uma\nsensação sem dor e resistência: “se é evidente que o liso é a principal causa\nde prazer do tato, do gosto, do cheiro e da escuta, então é preciso\nreconhecê-lo como a base fundamental da beleza visual (...) Não pode haver\ndúvida que corpos ásperos e oblíquos irritam e perturbam os órgãos dos sentidos\n(...)”. (HAN, 2019, 29)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EContrariamente, segundo\nHan, as obras que pressupõem uma experiência estética próxima à lógica das\nsensações da visão e da audição seriam aquelas que ofereceriam ao indivíduo a\npossibilidade da contemplação.\u0026nbsp; Tal\npossibilidade é ofertada no momento em que a experiência estética pressupõe um\ndistanciamento do indivíduo que entra em contato com ela. Não há como dominá-la\ne acomodá-la confortavelmente, diretamente e superficialmente às suas afecções,\nela não se dá às esgotáveis experiências estéticas produzidas a partir de lógicas\ntáteis ou degustativas. Ela abre entre si e o indivíduo que a contempla um\nespaço negativo, precisamente por ter sido, ela mesma, criada através de um\nprocesso que nega a lógica reificante da produção de cultura massificada.\nDentre os aspectos que denotavam, para a Teoria Crítica, a verdadeira arte,\nestavam aqueles que de fato possibilitavam ao indivíduo o processo\nemancipatório de sua condição reificada, visto que tal arte seria, ela mesma,\ntanto um fruto do processo de recusa desse estado por parte daquele que a cria,\nquanto um processo de libertação para aquele que a contempla.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ENas palavras de Adorno,\n“pela imersão contemplativa, o caráter processual imanente da obra é libertado”\n(ADORNO, p. 267, 2018) e, uma vez que o processo de elaboração dessa arte se\ndesdobraria pela via contrária à da lógica da produção de massa da indústria\ncultural, ela carregaria consigo a potência de operar no indivíduo que a\ncontempla uma mudança tal que lhe pudesse trazer à posição de sujeito. O espaço\nnegativo existente entre indivíduo e obra, proveniente da recusa à reificação\nem seu processo criador, também seria, para Byung-Chul Han, o que viabilizaria\nao indivíduo desenvolver verdadeiramente a sua subjetividade, visto que ele não\nmais se encontra em uma experiência estética de contato imediato, acelerado e\nesgotável, mas de contato negativo, dificultado, que não se dá a uma\ntotalização da compreensão à primeira nem à centésima vista, e que, por\nconseguinte, traz consigo, de fato, a experiência da alteridade. Como a\nEstética do Liso é a definidora dos conceitos centrais para o estabelecimento\ndo padrão de beleza, ou seja, a assimilação e a identidade do mesmo, \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003E(...) a\nexperiência do belo hoje é fundamentalmente narcísica. Não é dominada por uma \u003Ci\u003Elateralidade\u003C\/i\u003E, mas por uma \u003Ci\u003Ecentralidade\u003C\/i\u003E narcísica. É consumível.\nPerante o objeto de consumo, toma-se uma posição \u003Ci\u003Ecentral\u003C\/i\u003E. Esta postura consumista dilapida a \u003Ci\u003Eoutridade do outro\u003C\/i\u003E, em prol da qual \u003Ci\u003Ese fica ao lado\u003C\/i\u003E ou \u003Ci\u003Ese retira\u003C\/i\u003E.\nEla aniquila a \u003Ci\u003Eoutridade do outro\u003C\/i\u003E, a \u003Ci\u003Ealteridade\u003C\/i\u003E. (HAN, 2019, 90)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EPara a comunicação\nacelerada tal espaço negativo ou de alteridade é considerado um entrave à sua\neficiência. Aqui, a experiência estética não pode se demorar, e muito menos se\nestender indefinidamente, mas sim ser dada em sua totalidade facilmente e confortavelmente\nao indivíduo. Destarte que tal lógica, além da aceleração, carrega consigo o\nfator da positividade. Qualquer experiência estética que seja em algum grau\nnegativa para o indivíduo que a consome, isto é, que conflite em qualquer nível\ncom a imagem de sua superfície e, que não reflita de imediato positivamente tal\nsuperfície, já representa uma quebra, um bloqueio, uma falha na competência de\numa estética que se pretende contínua e veloz. Uma vez que a comunicação\npressupõe sempre um outro, pode-se afirmar em vista disso que, a partir do\nmomento em que não há espaço algum para a alteridade no método da comunicação\nacelerada, não há então, de fato, comunicação. No modo operacional da Estética\ndo Liso, o indivíduo somente reafirma e encontra a sua própria imagem refletida\nnas obras e produtos estéticos de superfície, a qual é igualmente destituída de\nqualquer camada ou profundidade. Han cita o exemplo da arte produzida pelo\nartista estadunidense Jeff Koons, cuja arte o próprio artista descreve como nada\nalém de “beleza, alegria e comunicação”, e que deve somente causar um “uau” no\nindivíduo que a observa. (HAN, 2019, p. 9). Não há espaço aqui para o negativo\nprecisamente por não haver nenhum signo em específico a negar, nada a\ninterpretar, a contradizer, nenhuma superfície adjacente que pudesse abrir\nqualquer possibilidade do por vir. Inquebrantável, a arte produzida a partir do\nliso, segundo Han, contorna toda e qualquer tentativa de negatividade, de\nquebra, de real comunicação, alteridade e reflexão e, consequentemente,\nqualquer proliferação de subjetividade e possibilidade de emancipação do\nsujeito. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EÀ experiência estética\nesvaziada e estática da produção de cultura de massa do século XX, Adorno\npropõe como contraponto as criações da Arte Moderna, exatamente por compreender\nque, uma vez concebidas a partir da subjetividade do sujeito que lhes dão\nforma, e não de signos dados no real reificado, sua gênese partiria de uma\ndireta negação da lógica regida pela razão instrumentalizada. Porém, tal\ncaracterística não impede que, uma vez dadas na realidade, tais produções, por\nvezes materializadas em forma de objetos, não se submetam à lógica de mercado,\nsendo consumidas a partir de um proceder fetichizante. Ao diagnóstico de Han\nsobre a Estética do Liso, é possível propor e contrapor a experiência estética\nde uma arte cuja gênese se dá a partir de sua impossibilidade de\nmaterialização, de descolamento do próprio sujeito que a concebe, da sua\ninviabilidade de se fazer captar em sua totalidade por qualquer meio que seja e\nque, para além, foge a qualquer tentativa de delimitação de sua compreensão. O\nobjeto de estudo aqui é a Arte da Performance e, mais especificamente, a arte\nde Marilyn Arsem. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-outline-level: 1; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EOs\nprocessos inerentes à Performance\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-outline-level: 1; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; A\nescolha pela Performance - como esta fora configurada a partir de preâmbulos do\nséculo XX – é feita por ela se tratar, justamente, de uma arte que se dá\natravés de um corpo, cujas ações se espalham simultaneamente através dos\nambientes e indivíduos em seu alcance. O seu próprio modo de existência se dá a\npartir de um corpo ou corpos vivos, pulsantes, impedindo-a, portanto, em um\nprimeiro momento, de ser estática e de, no momento de seu acontecer, ser\ncooptada e delimitada como um objeto de consumo. Desde as suas bases no\nFuturismo italiano (GOLDBERG, 2015), até a propagação dos \u003Ci\u003EHappenings\u003C\/i\u003E a\npartir da década de 50, a performance, grosso modo, sempre teve o intuito de\ntrazer o novo aos espectadores – onde quer que estes estivessem -, trazendo\nelementos contrários às ordens social e estética estabelecidas, dando-se por\nvezes em pequenos teatros, casas de depósitos ou meios públicos, não sendo\nreconhecida, portanto, nos templos da arte por excelência, i.e., nos museus. O\nseu aspecto democratizador fora igualmente um marco na história da arte\nocidental, uma vez que bastava um corpo para produzir uma performance e assim\npresentificar a arte, além da oportunidade de se poder trabalhar com\nliteralmente qualquer material, não estando mais o fator artístico, deste modo,\nrestrita aos estabelecidos \u003Ci\u003Emedium\u003C\/i\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Ao\nfinal do século XX já é possível observar uma mudança no estatuto da\nperformance, visto a popularização de certos artistas e grupos artísticos que a\npraticavam, como Marina Abramović e o grupo \u003Ci\u003EFluxus\u003C\/i\u003E. Tal mudança acabou\npor elevar a Performance ao reconhecimento dela própria como “arte” ao lado\ndaquelas que tradicionalmente já desfrutavam desse status. Entretanto, ao mesmo\ntempo, este reconhecimento trouxe consigo, em alguns casos, uma formatação, dentro\nda qual alguns dos elementos recorrentes nas outras artes começaram a ocupar\ncertos espaços, como uma intencionalidade munida de ideias pré-definidas e uma\ncerta repetição a fim de refinar um determinado resultado. Dado esse novo \u003Ci\u003Estatus\u003C\/i\u003E,\npoderia então a arte da performance, a exemplo do que ocorre com as outras\nartes, estar à mercê de, similarmente, tornar-se um objeto de consumo?\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-outline-level: 1; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EAlgumas\npossibilidades de objetificação da Performance\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-outline-level: 1; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EMarilyn Arsem, artista\nda performance, diretora do \u003Ci\u003EMobius Artists Group\u003C\/i\u003E por vinte anos e\nprofessora emérita da Escola do Museu de Belas Artes de Boston (\u003Ci\u003ESchool of\nthe Museum of Fine Arts, Boston\u003C\/i\u003E [SMFA]), desde muito cedo já lidava com\ndiversos \u003Ci\u003Emedium\u003C\/i\u003E artísticos, mas iniciou seus experimentos na performance\na partir de 1975, ano de fundação do \u003Ci\u003EMobius\u003C\/i\u003E. Ao longo de diversas\ndécadas, a artista fez infinitas experiências, workshops e também publicou alguns\nescritos, tais como “THIS IS Performance Art”\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn2\" name=\"_ftnref2\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 107%;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E e “\u003Ci\u003ESome Thoughts On\nTeaching Performance Art in Five Parts\u003C\/i\u003E”\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn3\" name=\"_ftnref3\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 107%;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E. Ao analisarmos a\ntrajetória e as obras de Marilyn Arsem como um todo, podemos identificar um \u003Ci\u003Emodus\noperandi\u003C\/i\u003E específico que se atenta a sempre procurar não se deixar\ntransmutar, de ação, para atuação – o que impediria, por conseguinte, um certo\nengessamento do intuito performático. Este último caso acaba por ocorrer\nquando, por vezes, há a presença de uma certa intencionalidade da(o) artista em\ninformar alguma mensagem ou ideia já pré-concebida ao público e já transmitida\nanteriormente e, similarmente, a intencionalidade de causar uma determinada\nimpressão ou choque já esperado naqueles que assistem o acontecer da obra –\nseja este com a participação ou não dos espectadores.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ETais intersecções,\npróprias a alguns dos modos de se fazer performance, podem acabar contribuindo,\nem certos casos, de forma não tão óbvia e também não completa – visto que se\ntrata de uma arte que propriamente se dá através do corpo no momento presente -\ncom uma certa cooptação da arte da performance pela lógica da indústria\ncultural. Uma vez que há uma informação ou intenção de reação totalizadas a se comunicar\ne a se esperar dos espectadores, por mais que dali surjam diferentes\nsignificados por parte destes, esta totalização intencional do artista acaba\npor atrair o fluxo da obra para um propósito assente, o qual transcende os\ninúmeros significados trazidos pelo público que vai e vem – seja este propósito\nfirmado em uma concepção específica advinda de uma descoberta do artista em seu\nprocesso prévio, seja o de intencionalmente explorar os limites físicos e\/ou\npsicológicos de seu público, aguardando uma estipulada reação. Tais aspectos\npodem abrir vias de cristalização do intuito estético daquela ação, condicionando-o\na uma repetição de finalidades que podem transmutar o seu caráter, provendo-o\nde uma feição mais espetacularizada do que propriamente presentificada. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EDadas estas\nespetacularização e repetição, aliadas ao momento presente onde se é possível\nregistrar e compartilhar performances mais facilmente\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn4\" name=\"_ftnref4\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 107%;\"\u003E[4]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E, a arte da performance\nacaba por passar, semelhante a outros \u003Ci\u003Emedium\u003C\/i\u003E, por um processo similar ao\nde reificação, no momento em que se fecha em sua significação e esta própria\nsignificação adquire, em si, a necessidade de se reproduzir intencionalmente através\nde contornos nítidos, e onde o espectador acaba por assumir um caráter muito\nmais passivo em relação ao acontecimento da obra, vista a intenção de uma\nreação condicionada. Por conseguinte, tal imposição repetida de\nintencionalidade – em um tipo característico de arte, a qual, idealmente,\npresentificar-se-ia a cada evento -, pode deixar a obra mais facilmente à mercê\nde um enquadramento, ao passo que a passividade do espectador, em relação a um\nacontecer advindo de uma delimitada repetição, destitui-o de um lugar ativo em\nrelação ao seu envolvimento com a obra. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EAdemais, a feição\nespetacularizada pode acabar causando o que O’Connor chamou de “reificação da\nnoção de presença”\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn5\" name=\"_ftnref5\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 107%;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E,\nonde o acontecer da performance é relegado a segundo plano, e o foco acaba por\nser apenas a própria presença do artista. O espaço negativo é transposto e\ngradualmente substituído por uma positividade de intencionalidade já dada, prevista,\nenquadrada, espetacularizada. Ao mesmo tempo, a intencionalidade de se causar\numa determinada reação naqueles que testemunham a performance poderia ser\nobservada pela ótica de uma certa lógica objetificadora do próprio espectador,\nvisto que a sua presença seria parte constituinte da obra, mas mediante a\ncondição de que seu comportamento se desencadeasse segundo o previsto.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EAfirmar-se-ia então, em\num primeiro momento, que encaramos aqui o problema da repetição da intencionalidade\npresente no processo artístico performático. Entretanto, se olharmos mais\natentamente, observaremos que a repetição da intencionalidade não é\nnecessariamente a questão, mas sim que tipo de intencionalidade ela seria. Se\ntal propósito não carregasse consigo os intuitos já pré-definidos de informação\ne reação – sejam estes quais forem -, haveria menos meios através dos quais os\nprocessos de reificação – tanto da obra quanto da presença do artista - poderiam\nocorrer. Poderíamos dizer então que procuramos aqui uma intencionalidade de\ncaráter aberto, i.e., que não traga consigo uma reflexão já desenvolvida a fim\nde publicizá-la repetidamente, mas que traga, justamente, uma reflexão não\nplenamente desenvolvida, mas em andamento, uma questão a ser partilhada e\ninvestigada concomitantemente ao seu ato presentificador. Simultaneamente, tal\nintencionalidade não poderia antever ou até mesmo esperar um determinado tipo\nde reação de seu público, visto que não há um todo delimitado em relação ao\nqual se poderia esperar um certo modo de reagir. Semelhantemente, não se teria\na intenção de \u003Ci\u003Ecausar\u003C\/i\u003E uma reação nos espectadores, mesmo que aberta, uma\nvez que a intenção e foco performáticos seriam a questão em si, e não a reação\na uma dada informação.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-outline-level: 1; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA\nPerformance como Investigação\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-outline-level: 1; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EE é neste momento que\nvoltamos à já mencionada artista. É possível observar, em seus processos, tal\ncaráter aberto da intencionalidade. Ao acompanharmos as suas produções e\nreflexões, compreendemos que o seu processo estético parte muito mais de um\nímpeto genuíno de investigação e experimento com o real e na tessitura do\nmomento presente, do que em criar performances cujos desenvolvimentos sejam\npré-concebidos e com objetivos pré-definidos. Tomemos, como exemplo, uma de\nsuas mais de 200 criações, performada no Museu de Belas Artes de Boston, entre\nos dias 09 de novembro de 2015 e 19 de fevereiro de 2016: “\u003Ci\u003E100 Ways to Consider\nTime\u003C\/i\u003E”\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn6\" name=\"_ftnref6\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 107%;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E, onde a artista esteve\npresente por seis horas ininterruptas, ao longo de cem dias, nos quais\npretendia investigar os diversos aspectos duracionais do tempo a partir de múltiplas\nperspectivas. Dos vestígios desta performance, temos alguns materiais deveras\nsignificativos, como as descrições das ações de cada dia feitas pela própria\nArsem\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn7\" name=\"_ftnref7\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 107%;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E, as quais nos dão alguns\ndirecionamentos acerca de sua prática e desta performance em específico. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EUm dos elementos que\npermeia todas estas descrições seria o tom que a artista usa para descrever as suas\nações. Em parágrafos curtos, não ultrapassando oito linhas para relatar uma\nação de seis horas, percebemos que, apesar de tais linhas descreverem ações\ndiferentes entre si, em todas há um caráter experimental que move a ação. Tal\ncaráter, neste caso, dá-se a fim de descobrir ou testar uma hipótese\nrelacionada aos variados modos em que se é possível para humanos e não-humanos\ncontemplarem, participarem, sentirem e sofrerem as ações de uma certa duração\nexterna a eles próprios, bem como tais elementos acabam se configurando por\nentre suas respectivas durações, e também internamente. Ademais, também é\nperceptível o caráter aberto de sua escrita, i.e., mesmo em posse das\ndescrições, por vezes não nos é permitido saber qual foi o desenrolar de\ndeterminada hipótese – o que remete o leitor a tentativas de somente supor como\nela possa ter acontecido -, ao passo que relata resultados contrários às\nhipóteses iniciais e\/ou apenas o diferente modo pelo qual as horas se seguiram\nem um determinado dia.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ENo dia 8, e.g.,\ndenominado de “\u003Ci\u003EListening\u003C\/i\u003E”\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn8\" name=\"_ftnref8\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 107%;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E a artista escreve: “eu\nsentei na cadeira, de frente para a parede, vendada. \/ Escutando”\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn9\" name=\"_ftnref9\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 107%;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E. Não nos é dada nenhuma\npalavra a mais do que ocorreu durante as seis horas em que Marilyn ficou\nsentada, vendada, somente escutando aqueles que naquela galeria entravam para entrar\nem contato com a performance, e os possíveis sons ambientes que ressoassem ali\nvindos de dentro e fora do museu. Já no dia 88 “\u003Ci\u003ERecord\u003C\/i\u003E”\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn10\" name=\"_ftnref10\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 107%;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E, ela escreve: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin: 0cm 0cm 0cm 4cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003EEu decidi\nescrever o que eu estava pensando em uma única linha, utilizando uma bobina de\npapel de máquina, juntando as pontas dos rolos quando eles chegavam ao fim. Eu\ncomecei descrevendo tudo o que eu estava ouvindo e vendo, mas logo eu comecei a\ntambém escrever o que eu estava pensando. O público leu os mais de 700 pés de\nrolos de papel à medida que eles se desenrolavam pelo chão\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn11\" name=\"_ftnref11\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 11pt; line-height: 107%;\"\u003E[11]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin: 0cm 0cm 0cm 4cm; text-indent: 35.45pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EPercebemos, nesta outra\nperformance, um posicionamento externo mais ativo de Marilyn em relação ao\nprimeiro exemplo, e um outro modo de engajamento dos espectadores que por ali\npassavam e ficavam para interagir com tal desnovelo de pensamento descontínuo se\nmaterializando de forma consecutiva. Não havia naquelas bobinas um discurso\npré-concebido a ser divulgado aos espectadores, mas ele se formava a partir de\ncomo os acontecimentos, ruídos, falas e barulhos eram percebidos por Arsem e a\nafetavam naquele momento presente. Evidencia-se aqui novamente o caráter\nexperimental e aberto de sua intencionalidade, ao que as ações dialogam com o\npúblico em um plano único: a artista se coloca na duração e no espaço do real no\nque a arte se produz infindamente através de um experimento do instante. A\npartir do contato do público com os pensamentos de Marilyn, suscitados pelo seu\nderredor, e que jorrava por aqueles rolos, as pessoas que testemunhavam a\nperformance eram trazidas àquela tessitura artístico-experimental, ao mesmo\ntempo que, sendo elas sujeitos e derredores, intervinham novamente no espaço\npercebido por Arsem, e traduziam-se mais uma vez através da perspectiva da\nartista em seus fluxos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ESeria, de fato,\nimpossível resumir em tão poucas palavras tal performance de cem dias e, tampouco,\ntodas as performances que Marilyn um dia já executou. Porém, ao exemplificarmos\nminimamente algumas das diferentes ações de “\u003Ci\u003E100 Ways to Consider Time\u003C\/i\u003E”,\né-nos nítido como o seu proceder se afasta fundamentalmente de todo e qualquer\ntipo de repetição e espetacularização. Tal performance, como um todo, parte de\numa pergunta, uma dúvida basilar: de que modos podemos nos relacionar com a\nduração? Como somos afetados por ela? Quais são as formas de mutação que a\nduração sofre em um mesmo indivíduo? Há como comparar as nossas durações entre\nnós mesmos? E entre nós e outras espécies de existência, como a da pedra, por\nexemplo? \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ETal tipo de dúvida\nbasilar, tal ímpeto investigativo, é o que move as ações performáticas da\nartista. Poder-se-ia dizer até que tal procedimento acaba por se assemelhar ao\nmétodo filosófico de experimentação com o mundo. O processo criativo e\npresentificador de Arsem faz com que as suas ações sejam, elas mesmas,\nprocessos epistemológicos em ato, onde se parte do campo estético relacional\ncom o mundo para, então, abrir-se em uma análise que desdobra variadas linhas investigativas\na partir dos afetos mobilizados no momento em que a dúvida é externalizada\nesteticamente no espaço e momento presente. John Dennis Anderson, na mesma via,\nchega a afirmar que o tipo de ação que Marilyn executa seria uma “\u003Ci\u003Eembodied\nresearch\u003C\/i\u003E”, i.e., pesquisa ou investigação incorporada\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftn12\" name=\"_ftnref12\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 12pt; line-height: 107%;\"\u003E[12]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E. Não à toa, Marilyn diz,\nem “Algumas Reflexões sobre o Ensino de Performance Art, em Cinco Partes”, que\na sua prática artística é inerente à sua prática docente, esta entendida muito\nmais no âmbito da própria aprendizagem no ato de ensinar e de investigar\npossibilidades junto aos seus alunos, do que a mera transmissão de um saber já\ndado (ARSEM, 2020). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ESimilarmente, este\nposicionamento de Marilyn contrário ao da performance “refinada e ensaiada” (\u003Ci\u003Eibidem\u003C\/i\u003E)\nestá exposto em seu também já mencionado manifesto “ISTO é a Arte da\nPerformance”. Publicado pela primeira vez em 2011, o manifesto é escrito em\nversos, organizados em cinco estrofes, nos quais o primeiro verso é sempre\ndestacado, como uma afirmação que ganha nitidez e ramificações nos versos que o\nseguem. Vemos, nestas diversas asserções, posicionamentos da artista que\nigualmente convergem com o modo experimental de se entender esta arte, tais como:\n“Reconstituição de trabalho histórico é teatro, não performance”, “Ela (a arte\nda performance) não pode ser reproduzida”, “A arte da performance é\nmanifestação e o seu desenrolar não pode ser conhecido antecipadamente”, “A\narte da performance se revela no presente” (ARSEM in KLEIN; LOVELESS, 2020).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA Performance é, para\nArsem, uma arte e uma investigação viva que se revela apenas no presente, na\nduração de sua execução, e seu desdobrar é sempre imprevisível – tanto para\naqueles que a testemunham quanto para a própria artista. Esta arte também\nocorre, segundo a artista, no mesmo plano daqueles que a observam e\/ou\nparticipam dela (\u003Ci\u003Eibidem\u003C\/i\u003E), i.e., ela não se abstrai a um outro plano,\ndemandando que os indivíduos a acompanhem, mas antes ela se infiltra e abre uma\nfissura particular na própria tessitura onde os indivíduos se encontram.\nExatamente por sua performance se dar como uma experiência, ainda que sejam\ntiradas fotos ou que ela seja de algum modo gravada, tal arte, segundo Arsem,\nreside apenas no artista e naqueles que a testemunharam, ou seja, ela não é\npassível de ser captada, reproduzida ou cristalizada sob nenhum aspecto.\nSimilarmente, mesmo naqueles em que ela vive, a experiência não está, de modo\nalgum, estática, paralisada tal como foi testemunhada, e sim em constante\nmovimento em diversos entremeios entre as memórias e os afetos do indivíduo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA “Performance como Experimento” como\num antídoto à Estética do Liso\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EContudo, é mister notar\nque, mesmo quando Arsem se propõe a abrir processos epistemológicos no real,\ntal prática não se confunde com a vivência, com o desfarelar do instante já\npassado, célere e liso. Justamente por abrir tais processos na tessitura do\nmomento presente, Arsem cria fissuras no presente continuado e traz, através de\nsuas ações, o desvelar de um plano estético por excelência, onde as\nexperiências, objetos e reflexões ganham volume e densidade, e distanciam-se\nconsideravelmente de qualquer apreensão positiva, fácil ou degustativa. Em outros\ntermos: apesar de seu caráter se desenrolar no mesmo plano real do indivíduo,\ntrata-se aqui de tudo menos de uma comunicação veloz e facilitada. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 35.4pt;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EPrecisamente por ser\numa experiência, sem predefinição de sua execução, que se estrutura a partir da\nalteridade, e que é perpetrada por um sujeito, um corpo vivo que se desenvolve\ne se experiencia conjuntamente à execução de sua arte, o processo criador e\nmaterializador da Performance de Marilyn Arsem recusa fundamentalmente a lógica\nda Indústria Cultural e sua atual produção de cultura de massa positiva e\nacelerada. O indivíduo que a testemunha não a esgota através do toque, nem a\ndegusta, e por vezes não encontra signos no real para acomodar a experiência em\numa mimese delimitada, pré-formatada ou de signos reificados. Inevitavelmente,\na destituição de limites entre arte e público que presencia uma experiência\ncria qualitativamente um espaço negativo, no qual os indivíduos ali presentes\nassimilarão continuamente em si mesmos os diversos devires que resultam de tal\nação, a qual abre um rasgo no tecido da Estética do Liso, viabilizando, deste\nmodo, uma real possibilidade de estado contemplativo de duração indefinida e,\npor conseguinte, uma via efetiva de emancipação do indivíduo como sujeito.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Se, a\npartir do diálogo estabelecido por Han com os elementos e conceitos da Teoria\nCrítica, o autor coreano entende e propõe o conceito da Estética do Liso como\numa estética redutível às sensações, tal processo estaria, ao final, mais\nassociado a um tipo de vivência estética (imediata, fugaz, sem profundidade e redutível\na uma positividade forçada) do que a uma experiência estética, que seria definida\npela possibilidade de contemplação e distanciamento que estimulam a cognição,\nou seja, à quintessência do negativo nesta tradição filosófica. Os experimentos\nperformáticos – ou melhor, as \u003Ci\u003Eexperiências\u003C\/i\u003E\nem performance propostas por Arsem em suas aulas e trabalhos apontam para a\nprodução de um conceito de experiência na qual o significado assume\npreponderância independentemente do meio, da sensação ou de sua duração,\nutilizando-se da própria fugacidade como uma maneira de romper a lógica do Liso.\nO potencial reflexivo – ou a negatividade – surge a partir da dificuldade de\napreensão imediata gerada exatamente pela imediaticidade da experiência. Neste\nsentido, a performance de Arsem, a partir de características que poderiam ser\nassociadas ao fugaz, opera como contestação e antídoto, portanto experiência\nestética plena, contra a assepsia, a acomodação e a impermanência que\ncaracterizam a Estética do Liso, melhor compreendida, nesta chave, apenas como\numa vivência de estímulo estético.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EReferências Bibliográficas:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003EADORNO, Theodor\u003Cb\u003E. \u003C\/b\u003E\u003C\/span\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ETeoria Estética\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E. Lisboa: Edições 70, 2008\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EADORNO, Theodor.; HORKHEIMER, Max. \u003Cb\u003EDialética do Esclarecimento: fragmentos\nfilosóficos\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003ERio de Janeiro:\nJorge Zahar Editor, 1985\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EARSEM, Marilyn. Some Thoughts On\nTeaching Performance Art in Five Parts. in \u003Cb\u003ETotal Art Journal\u003C\/b\u003E 1, no. 1\n(Summer, 2011). \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EDisponível em: http:\/\/totalartjournal.com\/archives\/638\/some-thoughts-on-teaching-performance-art-in-five-parts\/.\nAcesso: 10 de dezembro de 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EBENJAMIN, W. \u003Ci\u003EO\nNarrador: considerações sobre a obra de Nikolai Leskov\u003C\/i\u003E.\u0026nbsp; in \u003Cb\u003EObras\nEscolhidas: Magia e Técnica, Arte e Política.\u003C\/b\u003E São Paulo: Brasiliense, 2014\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"background: white; line-height: 150%; margin: 0cm;\"\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EBENJAMIN,\nWalter. \u003Ci\u003ESobre alguns temas em Baudelaire\u003C\/i\u003E.\nIn: \u003Cb\u003ECharles Baudelaire um l\u003C\/b\u003E\u003C\/span\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Eírico\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Eno\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Eauge\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Eno\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Ecapitalismo.\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003ETradução:\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EJosé\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EMartins\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EBarbosa,\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EHemerson\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EAlves\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EBaptista.\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003ESão\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EPaulo:\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EBrasiliense,\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E1989.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"background: white; line-height: 150%; margin: 0cm;\"\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EBENJAMIN,\nWalter. \u0026nbsp;\u003Ci\u003EExperi\u003C\/i\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Eência\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Ee\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EPobreza.\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EIn:\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EMagia\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Ee\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Etécnica,\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Earte\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Ee\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Ep\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Eol\u003C\/span\u003E\u003C\/b\u003E\u003Cb\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Eítica.\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E7.\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Eed.\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003ETradução:\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003ESérgio\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EPaulo\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003ERouanet;\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003Eprefácio:\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EJeanne\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EMarie\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EGagnebin.\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003ESão\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EPaulo:\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003EBrasiliense,\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E1994a\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003E.\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EGOLDBERG, Roselee. \u003Cb\u003EA\nArte da Performance\u003C\/b\u003E: do futurismo ao presente Tradução: Jefferson Luiz\nCamargo. São Paulo: Martins fontes, 2015.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003EHAN, B-C\u003Cb\u003E. A Salvação do Belo. \u003C\/b\u003E\u003C\/span\u003E\u003Cspan lang=\"FR\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: FR; mso-bidi-font-weight: bold;\"\u003EPetrópolis: Vozes, 2019\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan lang=\"FR\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: FR; mso-bidi-font-weight: bold;\"\u003EKLEIN, Jennie; LOVELESS, Natalie (org). \u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EResponding to Site\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-weight: bold;\"\u003E: The Performance Work of\nMarilyn Arsem. Bristol and Chicago: Intellect Ltd, 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-weight: bold;\"\u003EARSEM, Marilyn. \u003C\/span\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003E100 WAYS TO CONSIDER TIME\u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-weight: bold;\"\u003E. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003EDisponível em: http:\/\/marilynarsem.net\/projects\/100-ways-to-consider-time\/.\nAcesso em 10 de dezembro de 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold;\"\u003EARSEM, Marilyn. \u003Cb\u003ETHIS IS\nPerformance Art\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E.\u003Cb\u003E \u003C\/b\u003EDisponível em:\nhttp:\/\/totalartjournal.com\/archives\/4298\/this-is-performance-art\/. Acesso: 10\nde dezembro de 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cdiv\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref1\" name=\"_ftn1\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-size: 10pt; line-height: 107%;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003E Na visão\nbenjaminiana, toda experiência tem um caráter histórico mais aprofundado do que\na vivência: “onde há experiência no sentido estrito\ndo termo, entram em conjunção, na memória, certos conteúdos do passado\nindividual com outros do passado coletivo” (BENJAMIN, 1994, p. 107).\u003C\/span\u003E\u003Cspan style=\"font-family: Tahoma, sans-serif;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif;\"\u003ESe,\npara o autor, a Modernidade bloqueia a experiência, dando ênfase à vivência do\nmundo, \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003Etorna-se possível pensar, na contemporaneidade, uma clivagem entre\nvivência e experiência estética: a primeira, caracterizada por sensações sem\nprofundidade, não parece permitir nenhum tipo de espaço entre o indivíduo e\naquilo que ele experimenta ou uma experiência estética para além deste contato\ninicial, da vivência imediata do instante. Uma estética de sensações.\nDiferentemente da vivência, a experiência estética pressupõe um distanciamento\ndo indivíduo que entra em contato com ela, oferecendo a possibilidade da\ncontemplação.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn2\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref2\" name=\"_ftn2\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-size: 10pt; line-height: 107%;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003EEm português\nbrasileiro: “ISTO É a Arte da Performance”. Tradução dos autores. Originalmente\npostado no site “\u003Ci\u003EInfr’action Venice\u003C\/i\u003E” em 2011, o texto original agora\nestá disponível online em \u003Ci\u003ETotal Art Journal\u003C\/i\u003E (\u003C\/span\u003E\u003Cspan lang=\"EN-GB\"\u003E\u003Ca href=\"http:\/\/totalartjournal.com\/archives\/4298\/this-is-performance-art\/\"\u003E\u003Cspan lang=\"PT-BR\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003Ehttp:\/\/totalartjournal.com\/archives\/4298\/this-is-performance-art\/\u003C\/span\u003E\u003C\/a\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003E). Acesso em: 10\nde dezembro de 2021. Uma segunda versão aparece na recém-lançada coletânea\nacerca da artista “\u003Ci\u003EResponding to Site: The Performance Work of Marilyn Arsem\u003C\/i\u003E”\n(2020).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn3\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref3\" name=\"_ftn3\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-size: 10pt; line-height: 107%;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003EEm português\nbrasileiro: “Algumas Reflexões sobre o Ensino de Performance Art, em Cinco\nPartes”. Tradução dos autores. Originalmente publicado online em \u003Ci\u003ETotal Art\nJournal\u003C\/i\u003E 1, no. 1 (Summer 2011), disponível em: \u003C\/span\u003E\u003Cspan lang=\"EN-GB\"\u003E\u003Ca href=\"http:\/\/totalartjournal.com\/archives\/638\/some-thoughts-on-teaching-performance-art-in-five-parts\/\"\u003E\u003Cspan lang=\"PT-BR\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003Ehttp:\/\/totalartjournal.com\/archives\/638\/some-thoughts-on-teaching-performance-art-in-five-parts\/\u003C\/span\u003E\u003C\/a\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003E. Acesso em: 10\nde dezembro de 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn4\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref4\" name=\"_ftn4\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-size: 10pt; line-height: 107%;\"\u003E[4]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003E Reiteramos aqui\nque a possibilidade de se registrar mais facilmente performances é vista de\nmodo positivo pelos autores no que toca ao acesso à arte e à pesquisa histórica\npossibilitados por tais tecnologias.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn5\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref5\" name=\"_ftn5\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-size: 10pt; line-height: 107%;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: EN-US;\"\u003E \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: EN-US;\"\u003ECf.\nLucian O’Connor, “On Time at The Museum” in KLEIN; LOVELESS, 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn6\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref6\" name=\"_ftn6\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-size: 10pt; line-height: 107%;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003E Em português\nbrasileiro: “100 Modos de Considerar o Tempo”. Tradução dos autores.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn7\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref7\" name=\"_ftn7\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-size: 10pt; line-height: 107%;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003E Cf. ARSEM, 100 WAYS\nTO CONSIDER TIME. \u0026nbsp;\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn8\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref8\" name=\"_ftn8\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-size: 10pt; line-height: 107%;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003E Em português\nbrasileiro: “Escutando”. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: EN-US;\"\u003ETradução dos autores.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn9\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref9\" name=\"_ftn9\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-size: 10pt; line-height: 107%;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: EN-US;\"\u003E \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: EN-US;\"\u003ENo\noriginal: \"I sat in the chair, facing the wall, blindfolded. \/\nListening.\"\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn10\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref10\" name=\"_ftn10\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Calibri\u0026quot;,sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-GB; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-GB\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003EEm português brasileiro: “Registrar”.\nTradução dos autores.\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn11\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref11\" name=\"_ftn11\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-size: 10pt; line-height: 107%;\"\u003E[11]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: EN-US;\"\u003E No original: \"I\ndecided to write what I was thinking in a single line on a roll of adding\nmachine paper, taping together the rolls as I reached the end. I started by\ndescribing everything that I was hearing and \u0026nbsp;seeing, but soon began to also write about\nwhat I was thinking. The audience read the more than 700 feet of the paper\nrolls as they unfurled on the floor.” \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: PT-BR;\"\u003EPara registros em vídeos desta ação específica, cf. ARSEM,\n100 WAYS TO CONSIDER TIME.\u0026nbsp; \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn12\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%206.docx#_ftnref12\" name=\"_ftn12\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"EN-GB\" style=\"font-size: 10pt; line-height: 107%;\"\u003E[12]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-GB\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003E Cf. John Dennis Anderson, “Performance\nas\/of Shamanism and Mediumship: \u003Ci\u003EWriting Ada\u003C\/i\u003E” in \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; mso-ansi-language: EN-US;\"\u003Ein KLEIN;\nLOVELESS, 2020.\u003C\/span\u003E\u003Cspan lang=\"EN-US\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003Cp\u003E\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/5398731623408845092\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/a-performance-como-antidoto-estetica-do.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/5398731623408845092"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/5398731623408845092"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/a-performance-como-antidoto-estetica-do.html","title":"A Performance como antídoto à Estética do liso: Byung-Chul Han e Marilyn Arsem"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhjfFN_WCWk66iXoLR0SFBPMgje72zI3_PqmhJTcnQy9hDxe1TWbXYfk0jeXbJXwn7Pi55NLBANLYzvzjkVnruyiF3BdxPISiDgzX3GPTpUtdWrIBBO-9bD9l_tJ12V1lgZ5cqZUjIdVWjwHklctfgOS-ydu_Gsjej8jqIpCXi7gjb3ATkmbP0IN2bA\/s72-w400-h160-c\/Design%20sem%20nome%20(5).png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-23822354572943428"},"published":{"$t":"2022-03-22T23:35:00.004-03:00"},"updated":{"$t":"2022-03-22T23:39:55.180-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Controle Psicopolítico e a Ascensão de Dados: uma análise a partir de Byung-Chul Han"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cbr \/\u003E\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\/AVvXsEiCxe7UYQ-TyEBAm2vTxHTeeBZjJ5QVk0h2PFgUudfokLiKFC9G3S5HylRWgbOiiiasPMLUyPSG7JYPfnshsJfQO2Kc1fDPPg_vF0KnER3MfPxy_SxZtjXQG8BKTxB05E6RzoIFXF8XkCIFFrA8UtRCo4sT51CqJ8LRP_Ip4z69Aj4NHig7uqcRC2-l\/s800\/Design%20sem%20nome%20(4).png\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"128\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEiCxe7UYQ-TyEBAm2vTxHTeeBZjJ5QVk0h2PFgUudfokLiKFC9G3S5HylRWgbOiiiasPMLUyPSG7JYPfnshsJfQO2Kc1fDPPg_vF0KnER3MfPxy_SxZtjXQG8BKTxB05E6RzoIFXF8XkCIFFrA8UtRCo4sT51CqJ8LRP_Ip4z69Aj4NHig7uqcRC2-l\/s320\/Design%20sem%20nome%20(4).png\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1MZk2IkJ1jd-7LqbRPduCtAOp9USG9-qk\/view\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: justify;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cb\u003EAugusto Jobim do\nAmaral\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003EProfessor dos\nProgramas de Pós-Graduação em Filosofia e em Ciências Criminais da Pontifícia\nUniversidade Católica do Rio Grande do Sul.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cb\u003EMauricio Dal\nCastel\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003EMestre em\nFilosofia e Especialista em Ciências Penais pela Pontifícia Universidade\nCatólica do Rio Grande do Sul. Advogado.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cspan style=\"color: red; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cb\u003EResumo: \u003C\/b\u003EA ascensão dos dados na sociedade\ncontemporânea surge como um fator impactante em diversas dimensões da vida\nsocial. Tendo como pano de fundo o conceito de psicopolítica na obra de\nByung-Chul Han – desde seus fundamentos, evolução e consequências como novo\nparadigma do poder –, neste recorte, o ensaio propõe realizar uma análise sobre\num dos principais modos de exercício deste poder psicopolítico: o \u003Ci\u003Ebig data\u003C\/i\u003E. Ao possibilitar o\nprocessamento massivo de dados, em uma velocidade até então inimaginável, ele funciona\ncomo ferramenta ideal para o desenvolvimento de novas formas de controle, provendo\na eficiência, agilidade e precisão necessárias para o uso indiscriminado dos\ndados produzidos para fins de acúmulo de capital. Deve-se ainda refletir sobre\na dinâmica que lhe confere legitimação, ou seja, uma espécie de “dataísmo” em\nque os dados e seu processamento por algoritmos e tecnologias de \u003Ci\u003Ebig data\u003C\/i\u003E produzem uma forma de razão\nmais elevada que desencadeia seu uso desenfreado na direção de uma razão\nalgorítmica. Assim, os dataísmos colaboram intensamente com o psicopoder ao\ndelegarem o máximo de atividades e informações a tecnologias de processamento\nde dados, depositando sua crença na tecnologia como forma de aprimoramento da\nvida humana.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cb\u003EPalavras-Chave:\u003C\/b\u003E Psicopolítica. Byung-Chul Han. Controle social.\nBig data.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\"\u003EAbstract: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\"\u003EThe rise of data in contemporary society emerges as an\nimpacting factor in several dimensions of social life. Having as a background\nthe concept of psychopolitics in the work of Byung-Chul Han – from its\nfoundations, evolution and consequences as a new paradigm of power –, in this\nclipping, the essay proposes to carry out an analysis of one of the main ways\nof exercising this psychopolitical power: the big data. By enabling massive\ndata processing, at a speed hitherto unimaginable, it works as an ideal tool\nfor the development of new forms of control, providing the efficiency, agility\nand precision necessary for the indiscriminate use of the data produced for the\npurpose of capital accumulation. It is also necessary to reflect on the\ndynamics that give it legitimacy, that is, a kind of “dataism” in which data\nand its processing by big data algorithms and technologies produce a higher\nform of reason that triggers its unbridled use in the direction of an\nalgorithmic reason. Thus, dataisms collaborate intensely with psychopower by\ndelegating the maximum of activities and information to data processing\ntechnologies, depositing their belief in technology as a way of improving human\nlife.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan lang=\"EN-US\"\u003EKeywords: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan lang=\"EN-US\"\u003EPsychopolitics. Byung-Chul Han. \u003C\/span\u003ESocial control.\nBig data.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center; text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Ch3 style=\"text-align: center; text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EIntrodução\u003C\/span\u003E\u003C\/b\u003E\u003C\/h3\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"text-align: center;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EO capital de outrora, como fora observado por Marx\nna sua principal obra\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn1\" name=\"_ftnref1\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Ci\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[1]\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E,\nfuncionava a partir de um modelo caracterizado, primordialmente, pelo\nsurgimento das primeiras máquinas mecânicas de produção de bens de consumo de\nmassa e de alimentos processados e industrializados. No entanto,\ncontemporaneamente, pode-se dizer que o capital teria assumido uma forma mais\norgânica. Para Yuk Hui (2020, p. 116), essa nova faceta do capital é levada a\ncabo por máquinas informacionais equipadas com algoritmos complexos, cujo\ncombustível, que outrora, na produção industrial identificada por Marx, era o\ncarvão, agora é a informação, cuja fonte são os dados. Esta capacidade de\nprocessamento de dados e sua transformação em informação é que confere a\ncapacidade destes modelos recursivos estarem em todo lugar e serem eficientes.\nA função \u003Ci\u003Eorgânica\u003C\/i\u003E do capital\nrefere-se, sobretudo, a suas capacidades autorreferencial e retroalimentar:\nquanto maior a capacidade de processamento de dados, maior a capacidade de\nobtenção de dados e, portanto, maior o acúmulo de capital.\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn2\" name=\"_ftnref2\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\nAlém disso, através de técnicas de \u003Ci\u003Emachine\nlearning\u003C\/i\u003E, os algoritmos aperfeiçoam-se de forma autônoma, imitando organismos\nbiológicos. A tendência antevista por Marx permanece, alteram-se, por assim\ndizer, as formas de funcionamento e de acumulação do capital.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EByung-Chul Han\u003Cspan style=\"color: red;\"\u003E,\u003C\/span\u003E por\nsua vez, identifica, na crescente “euforia dos dados”, uma das razões que\npossibilitam sua ascensão vertiginosa e a expansão onipresente no cotidiano.\nPara o autor, não somente a tendência autorreferencial e retroalimentar do\ncapital sustenta a ascensão dos dados, mas também a própria subjetividade do\nsujeito neoliberal é peça fundamental deste fenômeno. Os viciados em dados,\ncomo denomina o autor, fornecem o material humano e, simultaneamente, a rede de\nconsumo necessários e aptos a possibilitar a existência e persistência da\nsituação. Segundo o filósofo sul-coreano:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EHoje se coleta dados para\ntoda e qualquer finalidade. Não são somente a Agência de Segurança Nacional\nestadunidense, a Acxiom, o Google ou o Facebook que possuem uma fome\ndesenfreada por dados. Os adeptos do \u003Ci\u003EQuantified\nSelf\u003C\/i\u003E também são viciados em dados. Equipam seus corpos com sensores que\nregistram automaticamente todos os parâmetros corporais. Mede-se tudo, da\ntemperatura do corpo, ciclos do sono, entrada e perda de calorias, perfil de atividade e até\nmesmo ondas cerebrais. Até durante a meditação os batimentos cardíacos são\nprotocolados. Mesmo o que acontece durante o descanso conta, portanto, para o\ndesempenho e eficiência, o que na verdade é um paradoxo (HAN, 2021a, pp.\n72-73).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; A partir da percepção de que os dados e sua coleta massiva\nsubjugam o sujeito ao imperativo da transparência que afeta virtualmente todos\nos âmbitos da vida, voluntariamente ou não, Han define este fenômeno como\n“protocolamento total da vida”, categoria estreitamente vinculada e até\nconvergente com a do \u003Ci\u003EQuantified Self\u003C\/i\u003E\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn3\" name=\"_ftnref3\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E.\nO protocolamento total da vida consiste na catalogação virtual de todas as\natividades desenvolvidas por determinado indivíduo, da construção de perfis\npsicológicos, da aferição de preferências como restaurantes favoritos, artistas\nprediletos, roupas e acessórios favoritos e até mesmo dados sensíveis como\nreligião, orientação sexual e etnia, que são perfilados e acessíveis aos\ndetentores destas informações. “Todo clique que eu faço é salvo. Todo passo que\neu faço é rastreável. Deixamos rastros em todo lugar”, alerta Han (2017a,\n121-122).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Segundo Vicente Ordóñez Roig (2018, 759-771), vivemos em um\nmomento de superprodução incessante, em que objetos de todas as espécies\ninvadem constantemente nossas realidades física e virtual; alguns destes\nobjetos são tangíveis, ocupam um espaço determinado e limitado, outros,\ncontudo, são intangíveis, armazenam-se em uma rede informática interconectada\nque se distribui através de praticamente todos os computadores e dispositivos\neletrônicos, de \u003Ci\u003Esmartphones\u003C\/i\u003E a \u003Ci\u003Evideogames\u003C\/i\u003E, até a geladeiras\n“inteligentes”, dispersados pelo planeta, em um protocolo de comunicação\ndigital. Este material aglutina-se e forma uma espiral gigantesca e\nfantasmagórica de informação que, apesar de sua intangibilidade, consiste na forma\nhegemônica de transmissão de informações em âmbito global. Os objetos\nintangíveis, digitais e portadores de informação assim são justamente os dados.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EA ascensão dos dados na sociedade contemporânea\nsurge como um fator impactante em diversas dimensões da vida social. Tendo como\npano de fundo o conceito de psicopolítica na obra de Byung-Chul Han – desde\nseus fundamentos, evolução e consequências como novo paradigma do poder –,\nneste recorte, o ensaio propõe realizar uma análise sobre um dos principais\nmodos de exercício deste poder psicopolítico: o big data. Ao possibilitar o\nprocessamento massivo de dados, em uma velocidade até então inimaginável, ele\nfunciona como ferramenta ideal para o desenvolvimento de novas formas de\ncontrole, provendo a eficiência, agilidade e precisão necessárias para o uso\nindiscriminado dos dados produzidos para fins de acúmulo de capital. Deve-se\nainda refletir sobre a dinâmica que lhe confere legitimação, ou seja, uma\nespécie de “dataísmo” em que os dados e seu processamento por algoritmos e\ntecnologias de big data produzem uma forma de razão mais elevada que\ndesencadeia seu uso desenfreado na direção de uma razão algorítmica. Assim, os\ndataísmos colaboram intensamente com o psicopoder ao delegarem o máximo de\natividades e informações a tecnologias de processamento de dados, depositando\nsua crença na tecnologia como forma de aprimoramento da vida humana.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Ch3 align=\"center\" style=\"margin: 0cm; text-align: center;\"\u003E\u003Ca name=\"_Toc93065805\"\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EO\nbig data e o protocolamento total da vida\u003C\/span\u003E\u003C\/b\u003E\u003C\/a\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/h3\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EO termo “big data” surgiu no ano de 2001, quando o\nanalista Doug Laney assim o cunhou para definir as novas tecnologias de\narmazenamento e processamento de dados, diferentes das tecnologias de\nprocessamento existentes até então, incapazes de processar uma quantidade\nmassiva de dados. Para definir e delimitar as características que concederiam o\n\u003Ci\u003Estatus\u003C\/i\u003E de “new data technology” a\ndeterminado \u003Ci\u003Esoftware\u003C\/i\u003E ou algoritmo de\nprocessamento de dados, Laney criou a técnica dos “3 Vs do big data”. Os 3 Vs\ndo \u003Ci\u003Ebig data\u003C\/i\u003E, características\nessenciais para a definição desta tecnologia, consistem na capacidade de\nprocesso em alto volume (\u003Ci\u003Ehigh volume\u003C\/i\u003E),\nem alta velocidade (\u003Ci\u003Ehigh velocity\u003C\/i\u003E) e\nde alta variedade (\u003Ci\u003Ehigh variety\u003C\/i\u003E) de\ninformações (RIVEIRA, 2020).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003ESegundo o glossário de informação da tecnologia\nGartner Glossary (2021), onde Doug Laney introduziu o conceito, o \u003Ci\u003Ebig data\u003C\/i\u003E consiste em:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cstrong\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt;\"\u003E[...] ativos de\ninformação de alto volume, alta velocidade e\/ou alta variedade que exigem\nformas inovadoras e econômicas de processamento de informações que permitem\nvisão aprimorada, tomada de decisão e automação de processos.\u003C\/span\u003E\u003C\/strong\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn4\" name=\"_ftnref4\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-weight: bold;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 11.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Cb\u003E[4]\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cstrong\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt; font-weight: normal; mso-bidi-font-weight: bold;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/strong\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003ENos últimos anos, além dos tradicionais 3 Vs de\nDoug Laney, mais dois Vs foram incorporados ao rol de características\ndefinidoras do \u003Ci\u003Ebig data\u003C\/i\u003E: valor (\u003Ci\u003Evalue\u003C\/i\u003E) e veracidade (\u003Ci\u003Everacity\u003C\/i\u003E). Para a companhia Oracle\nCorporation (2021), multinacional que atua na área de computação e informática,\ncom desenvolvimento de bancos de dados e \u003Ci\u003Esoftwares\u003C\/i\u003E\ncorporativos, além de serviços de armazenamento de dados em nuvem, na sua\ndefinição oficial da tecnologia, o \u003Ci\u003Ebig\ndata\u003C\/i\u003E consiste em:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003E[...] conjuntos de dados\nmaiores e mais complexos, especialmente de novas fontes de dados. Esses\nconjuntos de dados são tão volumosos que o software de processamento de dados\ntradicional simplesmente não consegue gerenciá-los. Mas esses enormes volumes\nde dados podem ser usados ​​para resolver problemas de negócios que você não\nseria capaz de resolver antes.\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn5\" name=\"_ftnref5\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 11.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003ENão obstante o conceito de \u003Ci\u003Ebig data\u003C\/i\u003E oferecido pela companhia vir carregado de seus interesses\ncomerciais (“esses enormes volumes de dados podem ser usados para resolver\nproblemas de negócios que vocês não seriam capazes de resolver antes”), a conceituação\nda Oracle oferece a perspectiva de suas finalidades técnicas e empresariais\npossibilitadas pelo \u003Ci\u003Ebig data\u003C\/i\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EPor outro lado, estabelecido o conceito técnico de \u003Ci\u003Ebig data\u003C\/i\u003E, aquele criado e empregado pela\ncomunidade de profissionais da informática, torna-se necessário o retorno ao\npensamento crítico sobre esta tecnologia na obra de Byung-Chul Han.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003ESe aludimos antes ao “protocolamento total da vida”\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn6\" name=\"_ftnref6\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\n– categoria segundo a qual a quantidade massiva de informações e dados hoje\ndisponíveis e disponibilizados através, principalmente, da internet,\nproporcionaria uma abrangência tamanha de seu escopo que seria, e de fato é,\ncapaz de alcançar virtualmente todos os aspectos da vida –, não paremos por aí.\nA quantidade de dados de toda natureza imaginável tem o potencial de realizar\num protocolamento generalizado do mundo. Toda sorte de informação é coletada e\narmazenada, 24 horas por dia, 7 dias por semana, no mundo inteiro, seja por\nEstados-nações, empresas privadas ou indivíduos privados.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EPara Han, o protocolamento total da vida humana\natravés da extração ininterrupta de dados, proporcionada até mesmo pelas\natividades mais banais, é característica central da sociedade da transparência,\nservindo de instrumento para sua consumação. Han afirma que:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EA internet das coisas\nrealiza e conclui simultaneamente a sociedade da transparência, que se tornou\nindistinguível de uma sociedade de controle total. Observamos as coisas que nos\ncercam e elas nos observam. Enviam informações sem parar sobre o que fazemos e\no que deixamos de fazer. A geladeira, por exemplo, conhece e avisa sobre nossos\nhábitos alimentares. A escova de dentes conectada, sobre nossa higiene\ndentária. As coisas operam conjunta e ativamente no registro total da vida. A\nsociedade do controle digital também transforma os óculos de dados em uma\ncâmera de vigilância, e o \u003Ci\u003Esmartphone\u003C\/i\u003E\nem um grampo de escuta secreta. [...] \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003ENo lugar do Big Brother,\naparece o \u003Ci\u003Ebig data\u003C\/i\u003E. O registro total\ne ininterrupto da vida realiza e executa a sociedade da transparência (HAN,\n2021a, pp. 52-53).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EO \u003Ci\u003Ebig data\u003C\/i\u003E tentará significar, ao fim e ao cabo, a completa\nmanipulação e previsibilidade do futuro, através da possibilidade de previsão e\ndo prognóstico do comportamento humano a partir de sua instrumentalização como\nferramenta de predição\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn7\" name=\"_ftnref7\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E.\nO \u003Ci\u003Ebig data\u003C\/i\u003E, diz Han, funciona como\ninstrumento psicopolítico capaz de manipular as pessoas como marionetes ao\nintervir na psique humana e influenciá-la sem que elas saibam, indicando o fim\nda vontade livre\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn8\" name=\"_ftnref8\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\ncomo a conhecemos (HAN, 2021a, p. 40).\u003C\/span\u003E\u003Cspan style=\"font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Não faltarão os arautos da inevitabilidade da ascensão do \u003Ci\u003Ebig data\u003C\/i\u003E como ferramenta de governo da\npopulação\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn9\" name=\"_ftnref9\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Ci\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[9]\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E.\nKlaus Schwab (2016, pp. 133-134) sustenta que a tecnologia permite tomada de\ndecisão de forma mais rápida e eficiente\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn10\" name=\"_ftnref10\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E,\nalém de prover uma abrangência de aplicações industriais cada vez maior e\nproporcionar inovadoras formas de prover serviços, públicos e privados a\ncidadãos e consumidores. Segundo ele, a utilização do \u003Ci\u003Ebig data\u003C\/i\u003E pelo setor público proporcionaria efeitos benéficos\nindiretos, além daqueles descritos pelos 3 Vs de Laney, como maior\nconfiabilidade das decisões políticas, redução da burocracia, diminuição da\ncomplexidade para resolução de problemas inerentes ao exercício da vida civil,\ndiminuição de custos e maior disponibilidade de dados, quantitativa e\nqualitativamente, para a inovação tecnológica. Assim, quanto maior o emprego do\n\u003Ci\u003Ebig data\u003C\/i\u003E, maior será a capacidade de\ncompreensão e gerenciamento de informações e dados através desta tecnologia,\ngerando, consequente, seu aprimoramento exponencial.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Maior lucidez nos impõe, contudo, como lembra Han (2018a,\npp. 36-37), que hoje não somos mais “destinatários e consumidores passivos de\ninformação”, informação essa essencialmente diversa das formas tradicionais de\ninformação midiática ou transmitidas pela cultura e pela educação formal. Pelo\ncontrário, hoje somos, ao mesmo tempo, consumidores e produtores da informação.\nA participação do sujeito tornou-se ativa e necessária para a produção de\ninformação, agora constituída sob o signo do dado. A informação transformada em\ndado é passível de processamento e reaproveitamento para outros fins que não\naqueles aos quais inicialmente se propunha. A participação ativa, mas não\nnecessariamente voluntária, na produção de informação encontra finalidades, divulgadas\nou não, as mais diversas o possível. Aplicativos de e-mail podem rastrear o\nitinerário diário do sujeito e recomendar-lhe restaurantes na vizinhança ou\nservir para a comprovação de sua participação ou não em um crime. A\nsimultaneidade do papel do sujeito como produtor e consumidor aumenta\nexponencialmente a quantidade de informação disponível. Diante dessa crescente\ndisponibilidade de informações e dados, somente tecnologias praticamente\nautônomas, com capacidade de processamento de dados altíssima, têm capacidade\nde dar conta de tamanho volume informacional. Esta capacidade de armazenamento\ne processamento de dados, no entanto, não significa mais liberdade, mas pelo\ncontrário, em um cerceamento absoluto da vontade livre. Para Yuval Harari\n(2016, p. 387), no mesmo sentido de diversos outros pensadores da tecnologia, a\ndemanda por dados retroalimenta-se partindo do plano individual. O indivíduo é\ninstigado a todo momento a produzir e consumir quantidades cada vez maiores.\nPor decorrência, seus pares também o são, já que o indivíduo, buscando\ncompartilhar, acaba inundando as pessoas à sua volta com mais informações e, de\nigual forma, sendo inundado também com informações dos demais, faz surgir um\nciclo perpétuo de produção e consumo de dados. Segundo Han (2018b, pp. 83-85):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EA crença na mensurabilidade\ne na quantificabilidade da vida domina toda a era digital. O \u003Ci\u003Equantified self\u003C\/i\u003E também reverencia essa\ncrença. O corpo é equipado com sensores que registram dados automaticamente.\nSão medidos a temperatura corporal, os níveis de glicose no sangue, a ingestão\ne o consumo de calorias, os deslocamentos ou os níveis de gordura corporal. Durante\na meditação os batimentos cardíacos são medidos. Até mesmo nos momentos de\nrepouso o desempenho e a eficiência têm importância. Estados de ânimo,\nsensações e atividades cotidianas também são registrados. O desempenho corporal\ne mental deve ser melhorado através da autoaferição e do autocontrole. [...]\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EO lema do \u003Ci\u003Equantified self\u003C\/i\u003E é: \u003Ci\u003ESelf knowledge through numbers \u003C\/i\u003E(«autoconhecimento através de\nnúmeros»). [...]\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EO sujeito autoexplorador\ntraz consigo um campo de trabalhos forçados, no qual é ao mesmo tempo carrasco\ne vítima. Como sujeito que expõe e supervisiona a si próprio, ele carrega\nconsigo um pan-óptico no qual é, de uma só vez, o guarda e o interno. O sujeito\ndigitalizado e conectado é um \u003Ci\u003Epan-óptico\nde si mesmo\u003C\/i\u003E. Dessa maneira, o monitoramento é delegado a todos os\nindivíduos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Se tudo é previsível e controlável, todas as possibilidades\nfuturas encontram-se inacessíveis aos seres humanos, uma vez que a sua\nliberdade criadora do futuro desaparece. O \u003Ci\u003Ebig\ndata\u003C\/i\u003E é incapaz, contudo, de perceber e distinguir aquilo que é\nespecificamente humano, singular, único, permeado de nuances, pois é\nestatístico e probabilístico, alimentado por dados que utiliza para interpretar\no mundo. Ao humano, porém, a realidade apresenta-se e é por ele construída de\nforma diversa, imprevisível em grande medida, naquilo que é estatisticamente\nimprovável, singular, característico de seu ímpeto criador. Justamente por\nisso, anuncia-se o fim da vontade livre humana: quando tudo é controlado e\nconhecido de antemão, a liberdade e espontaneidade do agir humano são\nfulminados (GALPARSO, 2017, pp. 25-43).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; O \u003Ci\u003Ebig data\u003C\/i\u003E é\ncapaz, inclusive, de prever desejos dos quais o sujeito sequer tem consciência.\nIndo além da previsibilidade do comportamento, o \u003Ci\u003Ebig data\u003C\/i\u003E ostenta a capacidade de moldá-lo de forma despercebida\npelo indivíduo manipulado. Isso é possível, primeiramente, em decorrência da\nestratificação massiva de dados privados, fartos o suficiente a proporcionar\naos algoritmos responsáveis pelo seu processamento um acesso a detalhes\nparticulares da vida de determinada pessoa, uma análise minuciosa de sua\npersonalidade, de suas necessidades e de seus desejos. Assim, comportamentos\npossíveis tornam-se prováveis (e desejáveis na medida em que servem ao\ncapital), servindo o \u003Ci\u003Ebig data\u003C\/i\u003E como\nferramenta que, devidamente instrumentalizada, pode ser convertida para fins\nalheios à vontade humana. Toda esta capacidade proporciona a possibilidade e\nconcretização de exploração da vontade e do desejo humanos, teoricamente\nlivres, mas condicionados pelo \u003Ci\u003Ebig data\u003C\/i\u003E\n(HAN, 2018b, p. 88). Segundo Han, a quantidade de dados angariada pelas\ntecnologias de \u003Ci\u003Ebig data\u003C\/i\u003E atualmente\ncontempla uma gama de informações sobre o indivíduo maior do que todo o\nautoconhecimento que ele julga ter de si mesmo. Aduz o autor:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EHoje, cada clique que damos\ne cada termo que pesquisamos ficam salvos. Cada passo na rede é observado e\nregistrado. Nossa vida é completamente reproduzida na rede digital. Os nossos\nhábitos digitais proporcionam uma representação muito mais exata do nosso\ncaráter, e nossa alma, talvez até mais precisa ou mais completa do que a imagem\nque fazemos de nós mesmos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EHoje, o número de endereços\nna web é praticamente ilimitado. Assim, é possível fornecer a cada objeto de\nuso um endereço internet. As próprias coisas se tornam emissoras ativas de\ninformações: sobre a nossa vida, nosso fazer, nossos costumes. A expansão da\ninternet das pessoas (web 2.0) para a internet das coisas (web 3.0) completa a\nsociedade do controle digital. A web 3.0 torna possível um registro total da\nvida. Agora também somos monitorados pelas coisas que utilizamos cotidianamente\n(HAN, 2018b, pp. 85-86).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EA expansão do \u003Ci\u003Ebig data\u003C\/i\u003E sobre todos os âmbitos da vida\nprivada não se deve mais, contudo, apenas à voluntariedade humana de fornecer\ninformações e dados gratuitamente, expondo-se e comunicando-se a partir da\ninternet, como primeiramente descrito por Byung-Chul Han. A exposição\nvoluntária serviu e ainda serve de fonte inesgotável de obtenção de dados, ou\nde superávit comportamental para Zuboff, porém não consiste mais na única e\nprincipal fonte de extração de dados. Na citação anterior, Han já adverte sobre\na sobreposição da internet das coisas (web 3.0) sobre a precedente internet das\npessoas (web 2.0). Hoje, com a expansão da internet para além do ambiente computacional,\na vigilância e a extração de dados foram expandidas para níveis até então\nimpensáveis, recaindo sobre aspectos da vida humana inimagináveis.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; A partir deste poder silencioso\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn11\" name=\"_ftnref11\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[11]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E,\nque atravessa os sujeitos, característica do poder identificada por Deleuze nos\nprimórdios da sociedade de controle\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn12\" name=\"_ftnref12\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[12]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E,\nque será possível a solidificação daquilo que Byung-Chul Han denominou de\npsicopolítica.\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn13\" name=\"_ftnref13\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[13]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\nO \u003Ci\u003Ebig data\u003C\/i\u003E consiste na ferramenta que\ntornou possível o acesso virtualmente irrestrito a aspectos não só da vida\nhumana, mas da própria mente humana, servindo de instrumento para a predição de\ncomportamentos, o condicionamento de condutas desejáveis (aos detentores do\nsuperávit comportamental), e o controle praticamente absoluto e despercebido,\nconfundido com a própria noção de liberdade, do ser humano.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Ch3 align=\"center\" style=\"margin: 0cm; text-align: center;\"\u003E\u003Ca name=\"_Toc93065806\"\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EDataísmo:\na religião do culto aos dados\u003C\/span\u003E\u003C\/b\u003E\u003C\/a\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/h3\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; O termo “dataísmo” surgiu no ano de 2013, mais precisamente\nem 4 de fevereiro, quando o comentarista político do The New York Times, David\nBrooks, pioneiramente o utilizou em seu artigo para o periódico intitulado \u003Ci\u003EThe Philosophy of Data\u003C\/i\u003E. No texto, Brooks\n(2013) apresenta uma perspectiva otimista sobre a ascensão do \u003Ci\u003Ebig data\u003C\/i\u003E em atividades profissionais\ncomo as análises política, esportiva e educacional, nas quais a leitura\nestatística obtida através de uma quantidade massiva de dados sobre essas\natividades e processada por tecnologias de \u003Ci\u003Ebig\ndata\u003C\/i\u003E possibilitariam a tomada de decisões de forma melhor informada e,\nportanto, melhor orientada, privilegiando escolhas racionais em detrimento de\nescolhas emocionais ou intuitivas. No artigo, o autor apresenta o dataísmo como\na filosofia ascendente da atualidade. Aduz Brooks (2013):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan class=\"jlqj4b\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11.0pt; mso-ansi-language: PT; mso-bidi-font-family: Arial;\"\u003ESe você me pedisse para descrever a filosofia crescente\nda época, eu diria que é o data-ísmo.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"viiyi\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11.0pt; mso-ansi-language: PT; mso-bidi-font-family: Arial;\"\u003E \u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"jlqj4b\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11.0pt; mso-ansi-language: PT; mso-bidi-font-family: Arial;\"\u003EAgora temos a capacidade de\ncoletar grandes quantidades de dados.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"viiyi\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11.0pt; mso-ansi-language: PT; mso-bidi-font-family: Arial;\"\u003E \u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"jlqj4b\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11.0pt; mso-ansi-language: PT; mso-bidi-font-family: Arial;\"\u003EEssa habilidade parece carregar\nconsigo certas suposições culturais – que tudo o que pode ser medido deve ser\nmedido;\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"viiyi\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11.0pt; mso-ansi-language: PT; mso-bidi-font-family: Arial;\"\u003E \u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"jlqj4b\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11.0pt; mso-ansi-language: PT; mso-bidi-font-family: Arial;\"\u003Eque os dados são lentes transparentes e confiáveis que\nnos permitem filtrar o emocionalismo e a ideologia;\u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"viiyi\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11.0pt; mso-ansi-language: PT; mso-bidi-font-family: Arial;\"\u003E \u003C\/span\u003E\u003C\/span\u003E\u003Cspan class=\"jlqj4b\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11.0pt; mso-ansi-language: PT; mso-bidi-font-family: Arial;\"\u003Eesses\ndados nos ajudarão a fazer coisas notáveis – como prever o futuro.\u003C\/span\u003E\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn14\" name=\"_ftnref14\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11.0pt; mso-ansi-language: PT;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan lang=\"PT\" style=\"font-size: 11.0pt; line-height: 150%; mso-ansi-language: PT; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[14]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Yuval Harari acabou por definir o dataísmo como uma\nreligião voltada ao culto dos dados, ou seja, não como uma filosofia\nsupostamente racionalista, nos termos defendido por David Brooks. O dataísmo é\nvoltado ao culto, principalmente, dos dados em sua versão mais extrema, o \u003Ci\u003Ebig data\u003C\/i\u003E. O historiador israelense\nconceitua o dataísmo da seguinte forma:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003ESegundo o dataísmo, o\nUniverso consiste num fluxo de dados e o valor de qualquer fenômeno ou entidade\né determinado por sua contribuição ao processamento de dados. Isso pode soar\ncomo uma noção excêntrica e marginal, mas o fato é que ela já conquistou a maioria\ndo estamento científico. O dataísmo nasceu da confluência explosiva de duas\nmarés científicas. Nos 150 anos que transcorreram desde que Darwin publicou \u003Ci\u003EA origem das espécies\u003C\/i\u003E, as ciências\nbiológicas passaram a ver os organismos como algoritmos bioquímicos.\nSimultaneamente, nas oito décadas desde que Alan Turing formulou a ideia da\nmáquina que leva seu nome, cientistas da computação aprenderam a projetar e\nfazer funcionar algoritmos eletrônicos cada vez mais sofisticados. O dataísmo\nreúne os dois, assinalando que exatamente as mesmas leis matemáticas se aplicam\ntanto aos algoritmos bioquímicos como aos eletrônicos. O dataísmo, portanto,\nfaz ruir a barreira entre animais e máquinas com a expectativa de que,\neventualmente, os algoritmos eletrônicos decifrem e superem os algoritmos\nbioquímicos (HARARI, 2016, p. 370).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EPara Byung-Chul Han (2018b, pp. 82-83), o dataísmo,\nseja visto como religião, como filosofia ou como ideologia, faz emergir um\n“segundo Iluminismo”, não mais movido pela razão, mas por dados, pelo “puro\nconhecimento movido a dados”. Em nome dessa (pretensa) razão, foram suprimidos\n“a imaginação, a corporalidade e o desejo”. O dataísmo, inserido no contexto de\numa sociedade da transparência que o sustenta, fulmina as formas narrativas da\nlinguagem, essencialmente humanas. Os dados, agora imensuráveis e\nincognoscíveis aos seres humanos sem o auxílio das tecnologias de \u003Ci\u003Ebig data\u003C\/i\u003E, são aditivos, numéricos,\nestatísticos, não narrativos. Dessa forma, ao soterrar a linguagem como chave\ninterpretativa da realidade, o dataísmo converte-se em niilismo, retirando o\nfator humano, até mesmo fenomenológico, da interpretação da realidade, pois\nagora tudo – o universo inteiro e a própria realidade como a conhecemos ou\npretendemos conhecer – é descrito a partir de dados. Os dataístas, como Han\ndenomina os adeptos do dataísmo, assim o são em decorrência de, atualmente, os\nnúmeros e os dados serem, além de absolutizados, sexualizados e fetichizados. A\nfetichização dos dados manifesta-se através do fenômeno do \u003Ci\u003Equantified self\u003C\/i\u003E, intimamente relacionado com a subjetividade\nvoltada ao desempenho característica da sociedade neoliberal do século XXI. Os\ndataístas e adeptos ao autoconhecimento a partir dos dados, “datassexuais” como\nironicamente referido pelo autor, movem-se pelo desejo de obtenção e concessão\nde informações, desejo este, segundo Han, que desenvolve características\nlibidinais e, ao extremo, traços pornográficos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EA transparência, ode da sociedade neoliberal\ndigitalizada, fomenta a exposição pornográfica, completa, absoluta, livre de\nnuances e de espaços desconhecidos. A exposição, ou hiperexposição como cunhado\npor Han, não se restringe apenas à imagem, mas a âmbitos outros da vida até\nentão privada, como desempenho esportivo e laboral, saúde física e hábitos alimentares,\ndentre outros. \u003Cb\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/b\u003EO dataísmo, através do \u003Ci\u003Ebig data\u003C\/i\u003E, reifica o pensamento e o comportamento humanos,\ntornando-os cognoscíveis de formas incognoscíveis ao próprio sujeito,\ntransformando-os em números, probabilidades, expectativas, possibilidades e\ninstrumentos de manipulação. A voluntariedade, extensamente apresentada como\nelementar para este cenário, transforma a exploração dataísta em (pretensa)\nliberdade, subvertendo a vida à funcionalidade, a funções, padrões de\ndesempenho, em corpos úteis e anestesiados pela sensação de liberdade, de\nlivre-arbítrio. Para Han (2018b, p. 21), o princípio do desempenho aproxima o\nser humano da máquina. A vida passa a ser regida pelos ditames da eficiência e\nda utilidade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Assim, estes procedimentos de expansão da disponibilidade e\nda disponibilização de dados levam à algoritmização da vida social, remetendo\ntodos os indivíduos a uma espécie de era de “barbárie dos dados”, na qual a\ncrença na mensurabilidade e na quantificação da vida domina toda o mundo\ndigital. A simplificação da vida, dos processos sociais e políticos, e da\nprópria realidade sob a ótica dos dados, cuja expansão assume a forma de máxima\nética, reduz a sociedade, as pessoas e o mundo a números, estatísticas,\ngráficos e modelos computacionais, transformando tudo em objeto de verificação\ne cálculo, cujo manejo é restrito a programadores, via de regra vinculados a\ngrandes corporações tecnológicas e governos, que obtêm para si o poder de\nmanipular e influenciar, direta ou indiretamente, a forma de pensar e de agir\ndos seres humanos. O dataísmo, orientado pelo mantra da transformação de tudo\nem dados e pela noção de exercer o seu poder a despeito de qualquer ideologia,\nde forma neutra e racional, contradiz-se justamente neste ponto, ao, através de\nsua forma de conceber o mundo\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn15\" name=\"_ftnref15\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[15]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E,\ntransformar-se em mais uma delas, pretensamente amparada pela razão tal como\nocorrido com o “primeiro” Iluminismo (RAMÍREZ; JIMÉNEZ, 2020, pp. 15-27).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EShoshana Zuboff descreve,\nainda que de forma indireta, os efeitos e consequências da expansão dataísta\nsobre todos os aspectos da vida e do cotidiano na era por ela denominada de era\ndo capitalismo de vigilância. Hoje, o poder totalizante dos dados e da\nrenderização de pessoas através dos dados ultrapassaram o mundo virtual e\nexpandiram-se, também, para o mundo real, através da internet das coisas, apta\na concretizar a utopia dataísta como descrito por Han. Segundo a autora:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 18.0pt; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EHoje, a coisa real alimenta\ne inspira a retórica capitalista de vigilância conforme os líderes promovem as\nferramentas e visão que darão vida às ideias do velho professor... ou melhor,\ntrarão \u003Ci\u003Epara a nossa vida\u003C\/i\u003E. Os\nprocessos de normalização e habituação já começaram. Nós vimos que a busca de\ncerteza pelo capitalismo de vigilância (o mandato do imperativo de predição)\nrequer uma aproximação contínua da informação total como a condição ideal para\na inteligência de máquina. Na trilha da totalidade, os capitalistas de\nvigilância ampliaram seu escopo do mundo virtual para o real. O negócio da\nrealidade renderiza todas as pessoas, coisas e processos como objetos\ncomputacionais numa interminável fila de equivalência sem igualdade. Agora, à\nmedida que o negócio da realidade se intensifica, a busca da totalidade\nnecessariamente leva à anexação de “sociedade”, “relações sociais” e processos\nsociais básicos como novos terrenos para renderização, cálculo, modificação e\npredição.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 18.0pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EA ubiquidade do Grande Outro é reverenciada\ncomo inevitável, mas este não é o objetivo final. Nessa nova fase, a meta é\nalcançar abrangente visibilidade, coordenação, confluência, controle e\nharmonização dos processos sociais na busca de escala, escopo e ação. Embora\ninstrumentarianismo e totalitarismo sejam espécies distintas, cada uma anseia\npela totalidade, por mais que as formas desta sejam muito distintas. O\ntotalitarismo a busca como condição política e se apoia na violência para abrir\nseu caminho. Já o instrumentarianismo busca a totalidade como condição de\ndominação do mercado, e se apoia no controle dela sobre a divisão da\naprendizagem na sociedade, possibilitada e aplicada pelo Grande Outro, para\nabrir caminho. O resultado é a aplicação do poder instrumentário à otimização\nda sociedade em nome de objetivos de mercado: a utopia da certeza (ZUBOFF, \u003C\/span\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Yu Gothic\u0026quot;;\"\u003E2020, p. 452\u003C\/span\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003E).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; O “Grande Outro” referido pela autora trata-se do “fantoche\nperceptível, computacional, conectado que renderiza, monitora, computa e\nmodifica o comportamento humano”, em alusão ao Grande Irmão orwelliano\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn16\" name=\"_ftnref16\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[16]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E,\nque, agora, em sua versão aprimorada, não serve mais somente para monitorar e\nvigiar a população, mas serve instrumento de engenharia comportamental capaz de\nprever e moldar o comportamento humano. O Grande Outro impõe a todos uma\nindiferença radical, uma equivalência sem igualdade, transformando pessoas e\ntambém objetos em informações legíveis ao sistema computacional, passíveis de\nprocessamento, predição e modelagem (ZUBOFF, 2020, pp. 427-428), concretizando\na diferenciação deleuzeana do \u003Ci\u003Eindivíduo\u003C\/i\u003E\npara o \u003Ci\u003Edivíduo\u003C\/i\u003E caracterizado pela\nidentificação através de uma \u003Ci\u003Ecifra\u003C\/i\u003E,\nde uma \u003Ci\u003Esenha\u003C\/i\u003E, e pela divisibilidade\nde suas particularidades em informações cognoscíveis ao sistema, característico\nda sociedade de controle (DELEUZE, 2013, p. 226).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; No entanto, o conhecimento gerado por meio do \u003Ci\u003Ebig data\u003C\/i\u003E e cultuado pelo dataísmo,\nanunciado como um conhecimento absoluto, é, em verdade, um conhecimento\nbastante rudimentar. O \u003Ci\u003Edata mining\u003C\/i\u003E ou\na mineração de dados, isto é, a obtenção massiva de dados privados e públicos,\napenas descobre e realiza as correlações existentes entre determinadas\ninformações. Segundo Han (2021b, p. 36), a correlação representa a forma mais\nprecária de saber na lógica hegeliana, uma vez que a correlação não explica o \u003Ci\u003Eporquê\u003C\/i\u003E A sucede a B e vice-versa, apenas\natesta esta sucessão. A correlação indica tão somente a probabilidade, não a\nnecessidade, ou seja, não estabelece um conhecimento preditivo com precisão\nabsoluta. O \u003Ci\u003Ebig data\u003C\/i\u003E proporciona\napenas possibilidades e probabilidades, consistindo, assim, em um conhecimento\nprecário, ainda que cultuado e valorizado como o principal recurso tecnológico\natualmente (HAN, 2021b, p. 36).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Para Han, apenas o \u003Ci\u003Econceito\u003C\/i\u003E\né suficiente para estabelecer um conhecimento concreto, categoria inexistente\npara o \u003Ci\u003Ebig data\u003C\/i\u003E, uma vez que possui a\ncapacidade de sintetizar a relação existente entre diversas categorias,\nenquanto o processamento de dados se restringe a identificar correlações e\npadrões, sem, no entanto, estabelecer o vínculo essencial entre estes dados e\ninformações. Sintetiza o autor:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cpre style=\"margin: 18pt 0cm 0.0001pt 4cm;\"\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt; mso-ansi-language: PT;\"\u003EApenas o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt;\"\u003E«\u003C\/span\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt; mso-ansi-language: PT;\"\u003Econceito\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt;\"\u003E»\u003C\/span\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt; mso-ansi-language: PT;\"\u003E captura a conexão entre A e B. É o C que conecta A e B. Por meio de C, se compreende a relação entre A e B. O conceito forma a estrutura, a totalidade, que reúne A e B e esclarece sua relação. A e B são apenas os \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt;\"\u003E«\u003C\/span\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt; mso-ansi-language: PT;\"\u003Emomentos de um terceiro superior\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt;\"\u003E»\u003C\/span\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt; mso-ansi-language: PT;\"\u003E. O conhecimento propriamente dito só é possível no nível do conceito: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt;\"\u003E«\u003C\/span\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt; mso-ansi-language: PT;\"\u003EO conceito é o que é inerente às próprias coisas, o que nos diz o que elas são e o que são e, portanto, compreender um objeto significa estar ciente de seu conceito\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt;\"\u003E»\u003C\/span\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan lang=\"PT\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt; mso-ansi-language: PT;\"\u003E. Somente a partir do conhecimento abrangente do conceito C é possível compreender a relação entre A e B. A própria realidade é transmitida ao saber quando é capturada pelo conceito.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/pre\u003E\u003Cpre style=\"margin: 0cm 0cm 18pt 4cm;\"\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 11.0pt;\"\u003EO \u003Ci\u003Ebig data\u003C\/i\u003E fornece conhecimento rudimentar. Restringe-se a correlações e reconhecimento de padrões, nos quais, no entanto, nada é compreendido. O conceito forma uma totalidade que inclui e compreende seus momentos em si. O todo é uma forma final. O conceito é uma conclusão. «Tudo é uma conclusão» significa «tudo é um conceito». A razão também é uma conclusão: «Tudo o que é racional é uma conclusão. » O \u003Ci\u003Ebig data\u003C\/i\u003E é aditivo. O aditivo não forma uma totalidade, um fim. Falta o conceito, ou seja, o que une as partes em um todo. A inteligência artificial nunca atinge o nível conceitual de conhecimento. Você não entende os resultados de seus cálculos. O cálculo difere do pensamento porque não forma conceitos e não avança de uma conclusão para outra (HAN, 2021b, pp. 36-37).\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn17\" name=\"_ftnref17\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 11.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[17]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/pre\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; No entanto, apesar da precariedade do conhecimento gerado a\npartir dos dados, a sua fetichização coloca as coisas (físicas, tais como os\nobjetos) em segundo plano, fazendo com que os dados assumam o lugar da\nfetichização da mercadoria outrora identificada por Marx (2017a, pp. 146-148)\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn18\" name=\"_ftnref18\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[18]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E.\nA hiperinflação e a hiperprodução de coisas, ou mercadorias para Marx, que as\ntorna excessivas em quantidades e, portanto, frívolas, faz crescer a\nindiferença quanto à sua existência e disponibilidade. A obsessão humana, portanto,\né deslocada das coisas para a informação e para os dados. Hoje, o indivíduo é\nliteralmente intoxicado por informações em demasia\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn19\" name=\"_ftnref19\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[19]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\ne as energias libidinais são transpostas das coisas para aquilo que Han cunhou\ncomo “não-coisas”\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn20\" name=\"_ftnref20\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[20]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E.\nA consequência disto consiste naquilo que o autor cunhou de “infomania”\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn21\" name=\"_ftnref21\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[21]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E,\ntermo criado para conceituar a obsessão por informações e dados, tornando os\nsujeitos em “infômanos”\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn22\" name=\"_ftnref22\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[22]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E,\nem seres datassexuais, dataístas, uma vez que o fetichismo das coisas, ou das\nmercadorias como antevisto por Marx, cedeu espaço para o fetichismo dos dados\n(HAN, 2021b, p. 09).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003ERicardo Timm de Souza\nidentificará com precisão neste ponto o fetichismo pela ciência e pela\ntecnologia como instrumento de idolatria e de idolatrização da técnica científica.\nAduz o autor: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 18.0pt; margin-left: 4.0cm; margin-right: 0cm; margin-top: 18.0pt; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EO “aparato lógico” que, com\nseu poder de abstração, permitiu o surgimento e o avanço da ciência moderna e\nda tecnologia tornou-se para si mesmo um \u003Ci\u003Efetiche\u003C\/i\u003E,\no primeiro passo para a aberta constituição em ídolo da idolatrização. De\ninstância crítica da realidade, se converteu em instrumento legitimador de um \u003Ci\u003Ereflexo\u003C\/i\u003E da realidade que teria como\nconstitutivo principal a pretensão de substituir, com vantagem, à realidade\nmesma. O mundo, assombrado por esse fetiche, procura a si mesmo, para falar com\nRosenzweig, em algo totalmente diferente dele mesmo; o que ele realmente é\npermanece obscurecido por trás da falsa consciência que ele gera. Os dados que\nconstam no disco rígido do computador são mais importantes do que as intenções\nde quem lá os colocou; a forma de como a máquina os organiza é mais importante\ndo que saber o que pode significar, exame, “organização”. O mundo administrado\n– um grande \u003Ci\u003EProcesso\u003C\/i\u003E kafkiano –\npresta contas apenas a si mesmo de suas razões: o resto seria falsa\nconsciência, ingenuidade ou pré-cientificidade (SOUZA, 2020, p. 246).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; O culto aos dados, extremamente lucrativo para as \u003Ci\u003Ebig techs\u003C\/i\u003E, é incentivado através da\nhipercomunicação e da hiperexposição na internet, conforme amplamente\ndemonstrando por Byung-Chul Han, mas não só. Todos estes fenômenos – sociedade\npositiva, demanda por transparência, fomento à comunicação e à exposição, \u003Ci\u003Ebig data\u003C\/i\u003E e dataísmo – estão\nestreitamente conectados, convergindo em fonte de controle e lucro virtualmente\nilimitados (LOVELUCK, 2018, p. 298.) Dessa forma, hoje, na sociedade de\ncontrole digitalizada tal como descrita por Han, as pessoas não são mais apenas\nrecursos humanos como na sociedade disciplinar industrializada tal como\ndescrita por Michel Foucault, são fonte de dados economicamente exploráveis e\nmanipuláveis, fenômeno sedimentado através da fusão entre mercado e o \u003Ci\u003Esurvellaince\u003C\/i\u003E, a vigilância, estatal e\nprivado, que encontra no dataísmo seu instrumento mais potente de legitimação,\nresponsável por revestir a verdadeira natureza do \u003Ci\u003Ebig data\u003C\/i\u003E e transformá-la em algo simpático à opinião pública e\nlúdico aos sujeitos, potencializando seus efeitos e normalizando a sua expansão\na áreas cada vez mais abrangentes do cotidiano, da vida privada, criando uma\nsociedade digital que inclui e exclui consumidores e cidadãos conforme a\nconveniência do sistema, isto é, dos detentores do capital acumulado através\ndos dados e do Estado (MALAMACCI, 2017, pp. 74-94).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; O dataísmo, portanto, caracteriza-se pela crença\nideológica, apesar de negar-se como tal, na suposta virtude dos dados de\nsubstituir a razão humana, como um segundo Iluminismo, e funcionar como solução\npara toda sorte de problemas – políticos, sociais, econômicos, morais –,\ntransformando-se, entretanto, em totalitarismo digital, uma ideologia que almeja\na abrangência total, absoluta, de todos os aspectos da vida humana, sejam\naqueles particulares, privados e íntimos ou sejam aqueles de caráter público,\ncoletivo e social, reduzindo e equalizando tudo na opacidade dos dados\n(PIQUERAS, 2020, pp. 122-125).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Ch3 align=\"center\" style=\"margin: 0cm; text-align: center;\"\u003E\u003Ca name=\"_Toc93065807\"\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EA\npsicopolítica e as técnicas de controle no regime neoliberal\u003C\/span\u003E\u003C\/b\u003E\u003C\/a\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/h3\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EPartindo de Michel Foucault para introduzir sua\nteoria, Byung-Chul Han (2018a, pp. 129-130) assevera que, desde o século XVII,\no poder não se manifesta mais como o poder do soberano sobre a morte. A partir\nde então, o filósofo francês cunhou de biopoder, ou poder biopolítico, o poder\nque é exercido através do estímulo, do fortalecimento, da vigilância, dos\najustes comportamentais sobre a população – a massa de sujeitos reunidos,\ncaracterístico da sociedade disciplinar. O biopoder, portanto, é exercido de\nforma mais refinada, discreta, inferindo nos processos e leis biológicas para\nguiar e conduzir a população. Entretanto, para Han, o controle biopolítico é\nadstrito apenas a fatores e comportamentos externos, como a reprodução, taxa de\nmortalidade, saúde pública, controle da criminalidade, não sendo apto a\nintervir nos processos psicológicos, na \u003Ci\u003Epsyche\u003C\/i\u003E,\ndos sujeitos por ele afetado, tampouco apto a conhecer e revelar os seus\npensamentos. Exemplifica o autor com a analogia do panóptico benthamiano\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn23\" name=\"_ftnref23\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[23]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E,\namplamente trabalhada por Foucault, onde a vigilância exercida incidiria apenas\nno comportamento externos dos prisioneiros, enquanto os seus pensamentos\npermaneceriam disponíveis somente a eles. A biopolítica consiste na técnica de\nadministração e governança da sociedade disciplinar, mas, segundo o autor\nsul-coreano, seria inadequada para o regime neoliberal que explora,\nprincipalmente, a \u003Ci\u003Epsyche\u003C\/i\u003E, uma vez que\na biopolítica se restringe a estatísticas demográficas, a amostragens, e,\nassim, não detém acesso ao psíquico, não fornece um psicograma da população.\nJustamente neste ponto reside uma das principais diferenças entre a estatística\ne o \u003Ci\u003Ebig data\u003C\/i\u003E, principal instrumento\npsicopolítico: a estatística não adentra na \u003Ci\u003Epsyche\u003C\/i\u003E\ndo sujeito, enquanto o \u003Ci\u003Ebig data\u003C\/i\u003E é\ncapaz de extrair não apenas o psicograma\u003Ci\u003E \u003C\/i\u003Eindividual\ndo sujeito, mas também o psicograma coletivo da população (HAN, 2018b, pp.\n33-36).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Contudo, hoje, o poder seria exercido de forma ainda mais\nabrangente do que este poder biopolítico descrito. Agora, o poder é exercido\nnão apenas sobre os corpos dos sujeitos e incidindo no seu comportamento\nexterno enquanto sujeitos e no comportamento coletivo enquanto população.\nAgora, o poder de controle viabilizado pela tecnologia incidiria, também, sobre\na \u003Ci\u003Epsyche\u003C\/i\u003E, sobre a mente dos sujeitos.\nAduz Han (2018a, pp 130-131):\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EHoje uma nova mudança de\nparadigma se realiza. O panóptico digital não é uma sociedade disciplinar\nbiopolítica, mas sim uma sociedade da transparência psicopolítica. E, no lugar\ndo biopoder, entra o \u003Ci\u003Epsicopoder\u003C\/i\u003E. A\npsicopolítica está em posição para, com ajuda da vigilância digital, ler e\ncontrolar pensamentos. A vigilância digital toma o lugar da ótica inconfiável,\nineficiente e perspectivista do Big Brother. Ela é eficiente porque é \u003Ci\u003Eaperspectivista\u003C\/i\u003E. A biopolítica não\npermite nenhum acesso sutil à \u003Ci\u003Epsyche\u003C\/i\u003E\nde pessoas. O psicopoder, em contrapartida, está em condições de intervir nos\nprocessos psicológicos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EO poder psicopolítico não\nse serve mais da analogia com o panóptico benthamiano da sociedade disciplinar.\nO panóptico, agora, é digital. O panóptico digital de Han difere do panóptico\nextensamente analisado por Foucault, principalmente, por ser aperspectivístico.\nNão há mais uma vigilância posicionada unicamente no centro. A vigilância é\ndifundida. O panóptico digital constrói-se de forma descentralizada e\naperspectívista, e justamente nessa característica reside sua maior eficiência,\nem comparação ao panóptico de Bentham, em que são submetidos ao controle e\nestruturados de forma a permitir este controle presídios, fábricas, hospitais,\nescolas, quartéis. Na sociedade de controle digital, os habitantes do panóptico\nnão se imaginam sob supervisão e vigilância constante. Pelo contrário,\nimaginam-se em pleno gozo da liberdade, liberdade esta instrumentalizada para\nos fins pretendidos por aqueles que detêm o controle das informações e dos\ndados voluntária ou involuntariamente cedidos pelos sujeitos (HAN, 2017a, pp.\n106-109).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Diferentemente do panóptico benthamiano, os habitantes do\npanóptico digital comunicam-se intensivamente e expõem-se voluntariamente uns\naos outros de forma igualmente intensa. O poder psicopolítico, portanto, faz\nuso intensivo da liberdade, só sendo possível através dela, dando-lhe\nlegitimidade, sustentação e matéria-prima. O poder psicopolítico se concretiza\nali onde os sujeitos não mais se expõem e submetem-se ao seu jugo por coação\nexterna, mas movidos por uma necessidade interna, dataísta (ou datassexual),\n“onde, portanto, o medo de renunciar à sua esfera privada e íntima dá lugar à\nnecessidade de colocá-la à vista impudicamente, e onde liberdade e controle se\ntornam indistinguíveis” (HAN, 2021a, p. 54).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; Dessa forma, Han (2021a, p. 55) sintetiza a diferença entre\no poder biopolítico e o poder psicopolítico da seguinte forma:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EO Big Brother do panóptico\nbenthamiano é capaz de observar os prisioneiros apenas em seu exterior. Ele não\nsabe o que se passa em seu interior. Não pode ler seus pensamento [sic]. No\npanóptico digital, ao contrário, é possível penetrar nos pensamentos de seus\nhabitantes. É nisso que consiste a enorme eficiência do panóptico digital. Um\ncontrole psicopolítico da sociedade se torna, então, possível.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EA psicopolítica se faz\npresente, então, nesta forma de controle invisível característica do regime\nneoliberal, especialmente em sua versão digital, exercida através da ausência\nde negatividade, obstáculos e privações, mas, pelo contrário, a partir de uma\npositividade pura, pela busca incessante por rendimento, pela necessidade de\nexposição, de informar-se, de comunicar-se irrestritamente, fazendo nascer um\nnova forma de controle alicerçada na dependência, na necessidade, transformando\na liberdade em instrumento eficiente de controle (LANDÁZURI, 2017, pp.\n187-203). As novas tecnologias digitais de comunicação promovem, desta forma, o\ncompartilhamento sucessivo e crescente de conteúdo entre os usuários,\nconsumidores e produtores de informação, ao passo que, enquanto consomem e\nproduzem, ainda fornecem informações convertidas em dados que servem de\ncombustível para o domínio gerado através de sua própria atividade, do próprio\nexercício de sua liberdade. A algoritmização do cotidiano acentua-se com o\nacúmulo de dados, obtidos em âmbitos da vida privada cada vez mais profundos e\naté mesmo do inconsciente do usuário, que servem de instrumento de dominação\nfinanceira e social (MELO, 2020, pp. 68-81).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; A virada descrita por Han da biopolítica para a\npsicopolítica relega a corporeidade para o segundo plano, uma vez que as novas\ntécnicas de poder características do regime neoliberal evoluíram paulatinamente\npara atuar sobre a psique humana. Assim, o autor justifica sua visão do poder\nque, por consistir em algo incorpóreo, só poderia ser coexistente, e até mesmo\ndependente, à liberdade assim sendo, uma vez que a liberdade não é análoga aos\nprocessos físicos. Se há coação física, inexiste liberdade. A liberdade,\nportanto, não coincide com objetos físicos, materiais, e, portanto, tampouco o\npoder poderia coincidir. O filósofo sul-coreano justifica a sua teoria sobre a\neficiência e prevalência do poder psicopolítico no regime neoliberal justamente\npor conciliar liberdade e poder. O poder \u003Ci\u003Eeficiente\u003C\/i\u003E\nnão consiste no poder de constranger, coagir ou punir, que necessita de\nrecursos volumosos para o seu exercício. A eficiência do poder psicopolítico\nreside na ausência de resistência, na voluntariedade daqueles que são por ele\natingidos, na liberdade de serem dominados e explorados através da promessa de\nliberdade (SASTRE, 2019, 240-260).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; A característica central da sociedade de controle digital\nteorizada por Han reside na transparência, marcada pela positividade, ou seja,\npela eliminação da negatividade e pelo incentivo, pelo estímulo, pelo consumo,\npela exposição, pela comunicação, pelo exagero, pelos \u003Ci\u003Elikes\u003C\/i\u003E (que, ironicamente ou não, são representados por um sinal de\npositivo com o polegar erguido no Facebook) (LANDÁZURI, 2019, 187-203), pela\neliminação, inclusive, da dor\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn24\" name=\"_ftnref24\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[24]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E.\n\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; “Quem quiser alcançar um poder\nabsoluto deverá fazer \u003Ci\u003Euso\u003C\/i\u003E não da\nviolência, mas da liberdade do outro”, aduz Byung-Chul Han (2019, p. 16).\nSegundo o autor (2019, p. 21), em sua obra dedicada à analítica do poder, \u003Ci\u003EO que é Poder?\u003C\/i\u003E, é justamente onde o\npoder não aparece como coerção que ele passa desapercebido e no consentimento\nsua percepção desaparece. Segundo o autor:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EO hábito orienta as ações\nde tal modo que as relações dominantes de poder se reproduzem no interior de\numa fundamentação racional de uma maneira quase mágica. A teoria do hábito de\nBordieu torna subitamente mais claro que o poder não precisa aparecer como coerção.\nAo contrário, mais poderoso, o mais estável, de todos os poderes está ali onde\nse produz a sensação de liberdade, onde nenhuma violência é precisa. A\nliberdade pode ser um fato ou uma aparência. Mas opera estabilizando o poder,\nela lhe é constitutiva (HAN, 2019, pp. 80-81).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cb\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EA efetividade da\npsicopolítica reside justamente na ausência de sua percepção, na sutileza de\nsua atuação, por agir de forma desapercebida. O sujeito do desempenho,\nempreendedor de si mesmo, ocupa, agora, o lugar do trabalhador industrial,\nainda existente, mas coadjuvante na economia do regime neoliberal. A\nsubjetividade, como já demonstrado por Foucault e reforçado por Byung-Chul Han,\nocupa o centro da analítica do poder na sociedade disciplinar e, atualmente, na\nsociedade da transparência (do desempenho, do controle...). A produtividade,\nestreitamente vinculada à subjetividade dos sujeitos, desde Marx já constitui,\nde igual forma, categoria essencial para a compreensão dos processos sociais e\neconômicos. Nesse sentido, Han assevera, a respeito da sociedade do desempenho,\nelaborando sua principal analítica sobre a subjetividade do sujeito\nneoliberal,e as suas implicações na subjetividade voltada à autoexploração,\nresultando na transformação do indivíduo em empreendedor de si mesmo:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EA mudança de paradigma da\nsociedade disciplinar para a sociedade de desempenho aponta para a continuidade\nde um nível. Já habita, naturalmente, o \u003Ci\u003Einconsciente\nsocial\u003C\/i\u003E, o desejo de maximizar a produção. A partir de determinado ponto de produtividade,\na técnica disciplinar ou o esquema negativo da proibição se choca rapidamente\ncom seus limites. Para elevar a produtividade, o paradigma da disciplina é\nsubstituído pelo paradigma do desempenho ou pelo esquema positivo do poder,\npois a partir de um determinado nível de produtividade, a negatividade da\nproibição tem um efeito de bloqueio, impedindo um maior crescimento. A\npositividade do poder é bem mais eficiente que a negatividade do dever. Assim o\ninconsciente social do dever troca de registro para o registro do poder. O\nsujeito de desempenho é mais rápido e mais produtivo que o sujeito da\nobediência. O poder, porém, não cancela o dever. O sujeito de desempenho\ncontinua disciplinado. Ele tem atrás de si o estágio disciplinar. O poder eleva\no nível de produtividade que é intencionado através da técnica disciplinar, o\nimperativo do dever. Mas em relação à elevação da produtividade não há qualquer\nruptura; há apenas continuidade (HAN, 2017b, pp. 25-26).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EHaveria, portanto, não uma \u003Ci\u003Esubstituição \u003C\/i\u003Eda biopolítica foucaultiana\npara a psicopolítica, mas em verdade uma \u003Ci\u003Econtinuação\u003C\/i\u003E\nentre ambas. Se tivéssemos mais espaço, diríamos que faltou a Han uma maior\namplitude na análise da obra foucaultiana, em especial desde a clássica aula de\n1º de fevereiro de 1978 sobre “a governamentalidade”, espaço em que talvez\nencontrasse muito mais coincidência e pistas condizentes aos seus próprios\nargumentos do que imaginaria e, sobretudo, evitaria talvez propor em sua obra\ncertos “etapismos” ou “idades do poder”, que certamente não caberiam na\nanalítica de Foucault (cf. AMARAL, 2020, pp. 09 ss.). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EAs prisões, os manicômios,\nas escolas, as fábricas e os quartéis não deixaram de existir. Contudo, se faz\npresente, de forma onipresente e virtualmente invisível, uma nova forma de\npoder, ainda mais aguda do que aquela forma de poder cujo exercício recaía\ndiretamente sobre o corpo dos sujeitos a serem normados, no termo de Foucault,\nmas, antes de tudo, incide sobre os processos psíquicos e opera\ninstrumentalizando a liberdade, subvertendo-a em autoexploração, em uma\nviolência praticada a partir do próprio indivíduo contra si mesmo\u003C\/span\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftn25\" name=\"_ftnref25\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-bidi-font-size: 12.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[25]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E.\nA vigilância psicopolítica, diferentemente daquela biopolítica, é\naperspectivística e, apesar de também ser realizada de forma indiscriminada por\nentes públicos e privados, muitas vezes em conluio, também o é realizada pelos\npróprios sujeitos uns em detrimento dos outros, uns possibilitando e\ncolaborando para com a vigilância de si e dos outros.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EO poder psicopolítico é\nexercido sobre o indivíduo sem oposição, mas através de sua colaboração. A\ntransparência, elevada a imperativo ético na administração pública e transposta\nà vida privada, fornece a legitimação da exposição em rede que sustenta a\nvigilância online. A subjetividade voltada ao desempenho alimenta a necessidade\nde exposição e de autoaprimoramento constante, em uma busca incessante por\nprodutividade e acúmulo de capital. Tudo isso é fomentado pela eliminação da\nnegatividade, da coerção, do constrangimento ao indivíduo, fenômeno que\nByung-Chul Han identificou como excesso positividade, traduzido em um estímulo\nconstante ao \u003Ci\u003Euso \u003C\/i\u003Eda liberdade:\nliberdade para consumir, interagir, comunicar, expor, de forma livre de\nobstáculos, enquanto estas atividades geram lucro ou matéria-prima (dados) a\nconglomerados empresariais e órgãos governamentais, mas não só. O próprio\nsujeito, agora empreendedor de si, encontra-se dependente destes mesmos\nmecanismos. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EHiperexposição e\nhipercomunicação integram estes instrumentos de dominação absoluta, induzindo o\nsujeito a, voluntariamente, ceder seu tempo e sua intimidade em prol dos\ndetentores do conglomerado digital que preenche a quase totalidade das\ninterações em rede, dando forma àquilo que Byung-Chul Han denominou de\npanóptico digital. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EO \u003Ci\u003Ebig data\u003C\/i\u003E, por seu turno, forneceu a capacidade necessária à\nconsolidação deste domínio ao permitir o processamento de quantidades de dados\naté então inimagináveis, servindo de fonte inesgotável de lucro ao interpretar\ne redirecionar para fins alheios à vontade dos sujeitos informações privadas –\ne até mesmo informações desconhecidas dos próprios sujeitos sobre si mesmo. O\ndataísmo, por fim, confere a legitimação ideológica ao uso desenfreado e\ncrescente do \u003Ci\u003Ebig data\u003C\/i\u003E como\ninstrumento de controle, vendido através da bandeira da necessidade, da\neficiência, da inevitabilidade e da razão, de uma nova razão, não-humana e\ninsuscetível a erros.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EA psicopolítica, aduz o\nautor, veio para substituir a biopolítica como técnica de poder dominante –\nainda que não exclusiva –, tendo em vista a crescente digitalização da\nsociedade, terreno fértil para o controle psicopolítico.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; mso-bidi-font-family: Arial;\"\u003EA psicopolítica se empodera\ndo comportamento social das massas ao acessar a sua lógica inconsciente. A\nsociedade digital de vigilância, que tem acesso ao inconsciente-coletivo, ao\ncomportamento social futuro das massas, desenvolve traços totalitários. Ela nos\nentrega à programação e ao controle psicopolíticos. A era da biopolítica está,\nassim, terminada. Dirigimo-nos, hoje, à era da psicopolítica digital (HAN,\n2018a, p. 134).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4.0cm; text-indent: 0cm;\"\u003E\u003Cspan style=\"font-size: 11.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 35.4pt;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EAssim como em toda a obra\ndo autor sul-coreano, seus conceitos entaleçam-se e dão forma, ao fim e ao\ncabo, à psicopolítica, conceito onde reúne de forma sutil e integrada as\ncategorias trabalhadas ao longo de seus principais escritos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Ca name=\"_Toc93065808\"\u003E\u0026nbsp;\u003C\/a\u003E\u003C\/p\u003E\n\n\u003Ch3 style=\"margin-bottom: 0cm; text-align: center;\"\u003E\u003Cspan style=\"font-family: Arial, sans-serif; line-height: 150%;\"\u003EConsiderações\nfinais\u003C\/span\u003E\u003C\/h3\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EA Revolução Digital, ao propiciar a expansão das\ntecnologias digitais e disseminar o seu uso, de forma espontânea ou através da\ncriação artificial de necessidades, preparou o ambiente ideal para o surgimento\nde tecnologias de grande penetração social, capazes de captar, processar e\ninstrumentalizar uma gama praticamente ilimitada de informações extraídas de\ntodos os sujeitos conectados em rede. O \u003Ci\u003Ebig\ndata\u003C\/i\u003E, sendo a ferramenta mais eficaz dentre as disponíveis aos detentores\ndestes dados – fornecidos voluntariamente ou não pelos sujeitos – expande\nsobremaneira – ao nível de tornar-se essencial para tanto – o poder\npsicopolítico descrito na crítica social desenvolvida por Byung-Chul Han.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EO \u003Ci\u003Ebig data,\u003C\/i\u003E\nao proporcionar o protocolamento total da vida, no termo trazido por Han, torna\npossível ao psicopoder a cognição virtualmente absoluta da vida privada dos\nsujeitos, submetendo-os ao seu regime de consumo desenfreado e de vigilância\ncontínua, funcionando de forma ambivalente ao estimular comportamentos (via de\nregra pra consumo) e, simultaneamente, para coibir outros tantos (através da\nvigilância direcionada em indivíduos-alvo do Estado).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EAssim, através dessa funcionalidade marcada pelo\nestímulo e pela manipulação de comportamentos, internalizados pelos sujeitos\ncomo um agir espontâneo e livre de obstáculos, surge um poder que funciona \u003Ci\u003Eatravés\u003C\/i\u003E da liberdade e dela se alimenta,\ntornando os sujeitos vigias e vigiados, servos e mestres, enquanto se\nautoexploram e se autoexpõem, acreditando-se livres. Um poder que atua não mais\natravés de estímulos negativos, externos, sobre os corpos e mentes dos\nsujeitos, mas que, a partir da cognição absoluta dos sujeitos, impõe-se de\ndentro para fora e se exerce de forma despercebida e, portanto, mais eficiente.\n\u003Ci\u003EWelcome to the desert of the real.\u003C\/i\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Ch1 style=\"margin-bottom: 0cm;\"\u003E\u003Ca name=\"_Toc93065809\"\u003E\u003Cspan style=\"font-family: Arial, sans-serif; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/a\u003E\u003C\/h1\u003E\n\n\u003Ch3 style=\"margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: Arial, sans-serif; line-height: 150%;\"\u003EReferências\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, sans-serif; line-height: 150%;\"\u003E\nBibliográficas:\u003C\/span\u003E\u003C\/h3\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003EAMARAL, Augusto Jobim do. \u003Cb\u003EPolítica\nda Criminologia.\u003C\/b\u003E São Paulo: Tirant lo Blanch, 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003EAMARAL, Augusto Jobim do; SALLES,\nEduardo Baldissera Carvalho. Pandemia, vigilância e “solucionismo tecnológico”.\n\u003Ci\u003EIn\u003C\/i\u003E: SOBRINHO, Liton Lanes Pilau;\nCALGARO, Cleide; ROCHA, Leonel Severo (Orgs.). \u003Cb\u003ECOVID-19:\u003C\/b\u003E Ambiente e Tecnologia. Itajaí, SC: Ed. da Univali, 2020.\nDisponível em:\n\u0026lt;https:\/\/www.univali.br\/vida-no-campus\/editora-univali\/e-books\/Documents\/ecjs\/E-book%202020%20COVID-19%20%E2%80%93%20AMBIENTE%20E%20TECNOLOGIA.pdf\u0026gt;.\nAcesso em 15 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EBENTHAM, Jeremy. \u003Cb\u003EO Panóptico. \u003C\/b\u003E2. ed. Organização de\nTomaz Tadeu. Tradução de Guacira Lopes Louro, M. D. Magno e Tomaz Tadeu. Belo\nHorizonte: Autêntica Editora, 2008.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EBRANCO, Guilherme Castelo. \u003Cb\u003EMichel Foucault:\u003C\/b\u003E Filosofia e\nBiopolítica. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E1. ed.; 1.\nreimp. Belo Horizonte: Autêntica Editora, 2019.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;\"\u003EBROOKS, David. The Philosophy of Data. \u003Cb\u003EThe New York Times, \u003C\/b\u003ENova Iorque, NY, 04 fev. 2013. \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003EOpinion.\nDisponível em:\n\u0026lt;https:\/\/www.nytimes.com\/2013\/02\/05\/opinion\/brooks-the-philosophy-of-data.html\u0026gt;.\nAcesso em 24 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003ECORNELLA, Alfons. Cómo darse de\nbaja y evitar la infoxicación en Internet. Extra!-Net. \u003Cb\u003ERevista de Infonomía,\u003C\/b\u003E 1996.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EDELEUZE, Gilles. \u003Cb\u003EConversações (1972-1990). \u003C\/b\u003ETradução de\nPeter Pál Pelbart. São Paulo: Editora 34, 2013.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EDOMECQ, Martin. \u003C\/span\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri;\"\u003ESobre a Noção de Transparência em Byung-Chul Han e\na Defesa de Nossa Desacreditada Opacidade\u003C\/span\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E. \u003Ci\u003EIn\u003C\/i\u003E: \u003Cb\u003EGriot: Revista de Filosofia\u003C\/b\u003E, Amargosa - BA, v.20, n.3,\np.342-361, outubro, 2020. Disponível em:\n\u0026lt;https:\/\/doi.org\/10.31977\/grirfi.v20i3.1860\u0026gt;. Acesso em 9 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EGALPARSO, José Ignacio. Big\nData y Psicopolítica. Vía de escape: de la vida calculable a la vida como obra\nde arte. \u003Ci\u003EIn\u003C\/i\u003E: \u003Cb\u003EDILEMATA,\u003C\/b\u003E año 9 (2017), nº 24, 25-43 ISSN 1989-7022. Disponível em:\n\u0026lt;https:\/\/www.dilemata.net\/revista\/index.php\/dilemata\/article\/view\/412000099\u0026gt;.\n\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EAcesso em: 15 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EGartner\n(n.d.) \u003Cb\u003EInformation Technology Gartner\nGlossary\u003C\/b\u003E [Online]. \u003C\/span\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EDisponível em:\n\u0026lt;https:\/\/www.gartner.com\/en\/information-technology\/glossary\/big-data\u0026gt;.\nAcesso em 14 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EHAN, Byung-Chul. \u003Cb\u003ECapitalismo e Impulso de Morte: \u003C\/b\u003EEnsaios\ne Entrevistas. Tradução de Gabriel Salvi Philipson. 1. ed. Petrópolis, RJ:\nVozes, 2021a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EHAN, Byung-Chul. \u003Cb\u003ENo Enxame: \u003C\/b\u003E\u0026nbsp;Perspectivas do Digital. Tradução de Lucas\nMachado. Petrópolis, RJ: Vozes, 2018a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003EHAN, Byung-Chul. \u003Cb\u003ENo-Cosas: \u003C\/b\u003EQuiebras del Mundo de Hoy.\nTraducción de Joaquín Chamorro Mielke. Madrid: Taurus, 2021b. E-book.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003EHAN, Byung-Chul. \u003Cb\u003EO que é Poder?\u003Ci\u003E \u003C\/i\u003E\u003C\/b\u003ETradução de Gabriel Salvi Philipson. Petropólis, RJ: Vozes,\n2019.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EHAN, Byung-Chul. \u003Cb\u003EPsicopolítica: \u003C\/b\u003EO neoliberalismo e as\nnovas técnicas de poder. Tradução de Maurício Liesen. Belo Horizonte, MG:\nÂyiné, 2018b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EHAN, Byung-Chul. \u003Cb\u003ESociedade da Transparência.\u003C\/b\u003E Tradução de\nEnio Paulo Giachini. Petropólis, RJ: Vozes, 2017a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EHAN, Byung-Chul. \u003Cb\u003ESociedade do Cansaço. \u003C\/b\u003ETradução de Enio\nPaulo Giachini. 2. ed. ampl. Petrópolis, RJ: Vozes, 2017b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Yu Gothic\u0026quot;;\"\u003EHAN,\nByung-Chul. \u003Cb\u003ESociedade Paliativa: \u003C\/b\u003EA\nDor Hoje. Tradução de Lucas Machado. 1. ed. Petrópolis, RJ: Editora Vozes,\n2021c.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: \u0026quot;Yu Gothic\u0026quot;;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EHAN, Byung-Chul. \u003Cb\u003ETopologia da Violência. \u003C\/b\u003ETradução de Enio\nPaulo Gianchini. Petropólis, RJ: Vozes, 2017c.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EHARARI, Yuval Noah. \u003Cb\u003EHomo Deus: \u003C\/b\u003EUma Breve História do\nAmanhã. Tradução de Paulo Geiger. 1. ed. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003ESão Paulo, SP: Companhia das Letras, 2016.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EHARCOURT,\nBernard. \u003Cb\u003EAgainst Prediction: \u003C\/b\u003EProfiling,\nPolicing, and Punishing in an Actuarial Age. \u003C\/span\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EReprint. Chicago, IL:\nChicago University Press, 2016.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EHUI, Yuk. \u003Cb\u003ETecnodiversidade. \u003C\/b\u003ETradução de Humberto\ndo Amaral. São Paulo, SP: Ubu Editora, 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003ELANDÁZURI, Manuel Cruz Ortiz de.\nDe la Biopolítica a la Psicopolítica en el Pensamiento Social de Byung-Chul\nHan. \u003Cb\u003EAthenea Digital\u003C\/b\u003E - 17(1):\n187-203 (marzo 2017) -ARTÍCULOS- ISSN: 1578-8946. Disponível em:\n\u0026lt;https:\/\/atheneadigital.net\/article\/view\/v17-n1-cruz\/1782-pdf-es\u0026gt;. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;\"\u003EAcesso em: 10 jan. 2022.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;\"\u003ELEWIS, David. Dying for Information? An Investigation into the Effects\nof Information Overload Worldwide. \u003C\/span\u003E\u003Cb\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003EReuters\nStudies,\u003C\/span\u003E\u003C\/b\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E 1996.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003ELOVELUCK, Benjamin. \u003Cb\u003ERedes, Liberdades e Controle: \u003C\/b\u003EUma\nGenealogia Política da Internet. Tradução de Guilherme João de Freitas Teixeira.\nPetrópolis, RJ: Vozes, 2018.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EMARX, Karl. \u003Cb\u003EO Capital: \u003C\/b\u003ECrítica da Economia\nPolítica: Livro I: O Processo de Produção do Capital. Tradução de Rubens\nEnderle. 2. ed. São Paulo, SP: Boitempo, 2017a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003EMARX, Karl; ENGELS, Friedrich. \u003Cb\u003EA Ideologia Alemã: \u003C\/b\u003Ecrítica da mais\nrecente filosofia alemã em seus representantes Feuerbach, B. Bauer e Stirner, e\ndo socialismo alemão em seus diferentes profetas. 1. ed. São Paulo, SP:\nBoitempo Editorial, 2017b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EMELO, Marco César de Souza.\nPsicopolítica em Byung-Chul Han: Novas\nFormas de Controle na Civilização Tecnológica.\u003Cb\u003E \u003C\/b\u003E\u003Ci\u003EIn\u003C\/i\u003E: \u003Cb\u003ERevista Dialectus,\u003C\/b\u003E ano 9, n. 17, mai-ago\/2020, pp.\n68-81. Disponível em:\n\u0026lt;http:\/\/periodicos.ufc.br\/dialectus\/article\/view\/60608\/162099\u0026gt;.\u0026nbsp; \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-bidi-font-weight: bold;\"\u003EAcesso em: 14 out. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-bidi-font-weight: bold;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EOracle\n(n.d.) \u003Cb\u003EWhat Is Big Data?\u003C\/b\u003E \u003C\/span\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E[Online].\nDisponível em:\n\u0026lt;https:\/\/www.oracle.com\/big-data\/guide\/what-is-big-data.html\u0026gt;. Acesso em:\n14 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EORWELL, George. \u003Cb\u003E1984.\u003C\/b\u003E Tradução de Alexandre Hubner,\nHeloísa Jahn. Pósfácios de Erich Fromm, Bem Pimlott, Thomas Pynchon. São Paulo,\nSP: Companhia das Letras, 2009.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003EPIQUERAS, María Blázquez.\nPsicopolítica: la paradoja de la libertad en el último capitalismo. \u003Cb\u003ERevista Laguna,\u003C\/b\u003E 46; 2020, pp. 122-125.\nDisponível em:\n\u0026lt;https:\/\/riull.ull.es\/xmlui\/bitstream\/handle\/915\/21752\/Laguna%20_46_%20%282020%29_10.pdf?sequence=1\u0026amp;isAllowed=y\u0026gt;.\nAcesso em: 04 jan. 2022.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003ERAMÍREZ, Diego García; JIMÉNEZ,\nDune Valle. Los impactos de la ideología técnica y la cultura algorítmica en la\nsociedad: una aproximación crítica. \u003Ci\u003EIn\u003C\/i\u003E:\n\u003Cb\u003ERevista de Estudios Sociales,\u003C\/b\u003E v. 71,\n2020, pp. 15-27, 2020, Bogotá, CO. ISSN: 0123-885X. Disponível em:\n\u0026lt;https:\/\/revistas.uniandes.edu.co\/doi\/full\/10.7440\/res71.2020.02\u0026gt;. Acesso\nem: 24 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003ERIVERA, Eduardo. \u003Cb\u003EThe V’s of Big Data.\u003C\/b\u003E Marbella\nInternational University Centre, 20 mai. 2020. Disponível em:\n\u0026lt;https:\/\/miuc.org\/vs-big-data\/\u0026gt;. Acesso em: 14 dez. 2021\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EROIG, Ordóñes Vicente. De\nBig Brother a Big Data: reflexiones a propósito de Im Schwarm. Ansichten des\nDigitalen de Byung-Chul Han. \u003Ci\u003EIn\u003C\/i\u003E: \u003Cb\u003EAraucaria.\u003C\/b\u003E Revista Iberoamericana de\nFilosofía, Política, Humanidades y Relaciones Internacionales, año 20, nº 40.\nSegundo semestre de 2018. Pp. 759-771. ISSN 1575-6823 e-ISSN 2340-2199 doi:\n10.12795\/araucaria.2018.i40.30. Disponível em:\n\u0026lt;https:\/\/dialnet.unirioja.es\/descarga\/articulo\/6927467.pdf\u0026gt;. Acesso em:\n13 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003ESASTRE, Alejandro Recio. Análisis\ncrítico sobre las nociones de poder y psicopolítica en el pensamiento de\nByung-Chul Han. \u003Cb\u003ERevista Scientific.\u003C\/b\u003E\n- Ensayo Arbitrado - Registro nº: 295-14548 - pp. BA2016000002 - Vol. 4, Nº 13\n- Agosto-Octubre 2019 - pág. 240\/260. ISSN: 2542-2987 - ISNI: 0000 0004 6045\n0361. Disponível em:\n\u0026lt;http:\/\/www.indteca.com\/ojs\/index.php\/Revista_Scientific\/article\/view\/371\/494\u0026gt;.\nAcesso em 10 jan. 2022.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003ESCHMIDT NETO, André Perin. \u003Cb\u003EO Livre-Arbítrio na Era do Big Data. \u003C\/b\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E1.\ned. São Paulo, SP: Tirant lo Blanch, 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri;\"\u003ESCHWAB, Klaus. \u003Cb\u003EThe Fourth Industrial Revolution.\u003C\/b\u003E Genebra, CH: World Economic\nForum, 2016.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003ESOUZA, Ricardo Timm de. \u003Cb\u003ECrítica da Razão Idolátrica: \u003C\/b\u003ETentação\nde Thanatos, Necroética e Sobrevivência. \u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E1. ed. Porto Alegre, RS: Zouk, 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan lang=\"EN-US\" style=\"line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan lang=\"EN-US\" style=\"font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;\"\u003EWACHOWSKI, Lana;\nWACHOWSKI, Lilly. \u003Cb\u003EThe Matrix.\u003C\/b\u003E \u003C\/span\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003EProdução\nde Joel Silver e direção de Lana Wachowski e Lilly Wachowski. Village Roadshow\nPictures e Silver Pictures. Estados Unidos da América, 1999. Filme. 136 min.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%;\"\u003E\u003Cspan style=\"font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Arial;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-indent: 0cm;\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003EZUBOFF, Shoshana. \u003Cb\u003EA Era do Capitalismo de Vigilância: \u003C\/b\u003EA\nLuta por um Futuro Humano na Nova Fronteira do Poder. Tradução de George\nSchlesinger. 1. ed. Rio de Janeiro, RJ: Intrínseca, 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan style=\"line-height: 150%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cdiv\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref1\" name=\"_ftn1\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E \u003Ci\u003ECf.\u003C\/i\u003E\nMARX, Karl. \u003Cb\u003EO Capital: \u003C\/b\u003ECrítica da\nEconomia Política: Livro I: O Processo de Produção do Capital. Tradução de\nRubens Enderle. 2. ed. São Paulo, SP: Boitempo, 2017.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn2\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref2\" name=\"_ftn2\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E Neste ponto, a abordagem de Domecq sobre a\nconvergência das interpretações de Han e Marx sobre a reprodução do capital,\ncada um o interpretando no formato em que se apresenta à sua época, demonstra a\npersistência de determinadas características, apesar das diferenças inerentes\nàs formas atuais de reprodução e criação do capital – e até mesmo dos próprios\nprodutos produzidos – na economia moderna e da economia calcada primordialmente\nna produção industrial. Para o autor, “[o] neoliberalismo instala um discurso e\ndispositivos de poder que convertem o modelo do empresário individualista, cujo\nsucesso se mede pela sua capacidade de multiplicar o capital, num modelo que\nperpassa todas as atividades e todas as classes sociais. É o \u003Ci\u003Eself-made man\u003C\/i\u003E reduzido à \u003Ci\u003Eself-made capital\u003C\/i\u003E: a liberdade\nindividual subjugada pelo mandato de reproduzir o capital. Neste ponto Han\nsegue a Marx.” \u003Ci\u003EIn\u003C\/i\u003E: DOMECQ, Martin. Sobre a\nNoção de Transparência em Byung-Chul Han e a Defesa de Nossa Desacreditada\nOpacidade. \u003Ci\u003EIn\u003C\/i\u003E: \u003Cb\u003EGriot: Revista de Filosofia\u003C\/b\u003E, Amargosa - BA, v.20, n.3,\np.342-361, outubro, 2020. Disponível em:\n\u0026lt;https:\/\/doi.org\/10.31977\/grirfi.v20i3.1860\u0026gt;. Acesso em: 09 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn3\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref3\" name=\"_ftn3\" title=\"\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[3]\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/a\u003E O Eu quantificado, em tradução livre.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn4\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref4\" name=\"_ftn4\" title=\"\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[4]\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\"\u003E Tradução\nlivre e adaptada de “Big data is high-volume, high-velocity and\/or high-variety\ninformation assets that demand cost-effective, innovative forms of information\nprocessing that enable enhanced insight, decision making, and process\nautomation.” In: Gartner (n.d.) Information Technology Gartner Glossary\n[Online]. Disponível em:\n\u0026lt;https:\/\/www.gartner.com\/en\/information-technology\/glossary\/big-data\u0026gt;.\nAcesso em: 14 dez. 2021\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn5\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref5\" name=\"_ftn5\" title=\"\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[5]\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\"\u003E Tradução\nlivre e adaptada de: “Put simply, big data is larger, more complex data sets,\nespecially from new data sources. These data sets are so voluminous that\ntraditional data processing software just can’t manage them. But these massive\nvolumes of data can be used to address business problems you wouldn’t have been\nable to tackle before. In: Oracle (n.d.) \u003Cb\u003EWhat\nIs Big Data?\u003C\/b\u003E [Online]. Disponível em:\n\u0026lt;https:\/\/www.oracle.com\/big-data\/guide\/what-is-big-data.html\u0026gt;. \u003C\/span\u003EAcesso em: 14 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn6\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref6\" name=\"_ftn6\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E \u003Ci\u003ECf. \u003C\/i\u003EHAN,\nByung-Chul. \u003Cb\u003ENo Enxame:\u003C\/b\u003E\u0026nbsp; Perspectivas do Digital. Tradução de Lucas\nMachado. Petrópolis, RJ: Vozes, pp. 121-127.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn7\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref7\" name=\"_ftn7\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E Sobre tecnologias de vigilância e de\narmazenamento e processamento massivo de dados utilizados como forma de\ncontrole social e penal, imprescindível a menção à obra de Bernard Harcourt\nsobre o tema. \u003Ci\u003E\u003Cspan lang=\"EN-US\"\u003ECf. \u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"EN-US\"\u003EHARCOURT,\nBernard. \u003Cb\u003EAgainst Prediction: \u003C\/b\u003EProfiling,\nPolicing, and Punishing in an Actuarial Age. \u003C\/span\u003EReprint. Chicago, IL: Chicago University Press, 2016.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn8\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref8\" name=\"_ftn8\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003EEspecificamente sobre relação entre livre\narbítrio e \u003Ci\u003Ebig data\u003C\/i\u003E,\u003Ci\u003E Cf. \u003C\/i\u003ESCHMIDT NETO, André Perin. \u003Cb\u003EO Livre-Arbítrio na Era do Big Data. \u003C\/b\u003E\u0026nbsp;1. ed. São Paulo, SP: Tirant lo Blanch, 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn9\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref9\" name=\"_ftn9\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E Augusto Jobim do Amaral e Eduardo\nBaldissera Carvalho Salles alertam sobre a narrativa a respeito da anunciada\n“inevitabilidade” de tecnologias de controle e seu poder retórico utilizado\ncomo forma de neutralização de críticas e de construção de alternativas,\nvendidas ao grande público através do fenômeno denunciado por Evgeny Morozov\ncomo “solucionismo tecnológico”, fenômeno este em muito intensificado durante a\npandemia de covid-19, a pretexto de serem estas tecnologias utilizadas para\ncombate e controle ao novo coronavírus. \u003Ci\u003ECf.\n\u003C\/i\u003EAMARAL, Augusto Jobim do; SALLES, Eduardo Baldissera Carvalho. Pandemia,\nvigilância e “solucionismo tecnológico”. \u003Ci\u003EIn\u003C\/i\u003E:\nSOBRINHO, Liton Lanes Pilau; CALGARO, Cleide; ROCHA, Leonel Severo (Orgs.). \u003Cb\u003ECOVID-19:\u003C\/b\u003E Ambiente e Tecnologia.\nItajaí, SC: Ed. da Univali, 2020. Disponível em:\n\u0026lt;https:\/\/www.univali.br\/vida-no-campus\/editora-univali\/e-books\/Documents\/ecjs\/E-book%202020%20COVID-19%20%E2%80%93%20AMBIENTE%20E%20TECNOLOGIA.pdf\u0026gt;.\nAcesso em: 15 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn10\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref10\" name=\"_ftn10\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E A eficiência como força motriz e ideal\nobjetivado pelo Estado administrativizado em ampla medida denunciado por Han já\nfora antevisto também por Foucault. Embora os autores apresentem abordagens\ndiferentes do fenômeno, a crítica de ambos é centralizada no neoliberalismo\ncomo causa desse imperativo eficientista. \u003Ci\u003ECf.\n\u003C\/i\u003EBRANCO, Guilherme Castelo. \u003Cb\u003EMichel\nFoucault:\u003C\/b\u003E Filosofia e Biopolítica. 1. ed.; 1. reimp. Belo Horizonte:\nAutêntica Editora, 2019, pp. 25-26, e HAN, Byung-Chul. \u003Cb\u003ESociedade do Cansaço. \u003C\/b\u003ETradução de Enio Paulo Giachini. 2. ed. ampl.\nPetrópolis, RJ: Vozes, 2017b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn11\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref11\" name=\"_ftn11\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[11]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E Segundo Byung-Chul Han, “[u]m poder\nabsoluto seria aquele que nunca aparecesse, que nunca fosse assinalado, que, ao\ncontrário, se fundisse completamente na autocompreensividade. \u003Ci\u003EO poder resplandece pela ausência\u003C\/i\u003E.” \u003Ci\u003EIn\u003C\/i\u003E: HAN, Byung-Chul. \u003Cb\u003EO que é Poder?\u003Ci\u003E \u003C\/i\u003E\u003C\/b\u003ETradução de Gabriel Salvi Philipson. Petropólis, RJ: Vozes,\n2019, p. 92.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn12\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref12\" name=\"_ftn12\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[12]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E \u003Ci\u003ECf. \u003C\/i\u003EDELEUZE,\nGilles. \u003Cb\u003EConversações (1972-1990). \u003C\/b\u003ETradução\nde Peter Pál Pelbart. 3. ed. São Paulo, SP: Editora 34, 2013, pp. 223-230.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn13\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref13\" name=\"_ftn13\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[13]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E “O \u003Cem\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif;\"\u003EBig\nData\u003C\/span\u003E\u003C\/em\u003E como instrumento biopolítico torna o comportamento humano\nprognosticável e controlável. A psicopolítica digital nos derruba em uma crise\nda liberdade.” In: HAN, Byung-Chul. \u003Cb\u003ESociedade Paliativa: \u003C\/b\u003EA Dor Hoje. Tradução de Lucas Machado. \u003Cspan lang=\"EN-US\"\u003E1. ed. Petrópolis, RJ: Editora Vozes, 2021c, p.\n110.\u003C\/span\u003E\u003Cspan lang=\"EN-US\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn14\"\u003E\n\n\u003Cp class=\"css-axufdj\" style=\"margin: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref14\" name=\"_ftn14\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[14]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 10.0pt; mso-ansi-language: EN-US;\"\u003E Tradução livre de “If you asked me to describe the rising philosophy of\nthe day, I’d say it is data-ism. We now have the ability to gather huge amounts\nof data. This ability seems to carry with it certain cultural assumptions —\nthat everything that can be measured should be measured; that data is a\ntransparent and reliable lens that allows us to filter out emotionalism and\nideology; that data will help us do remarkable things — like foretell the\nfuture.” \u003Ci\u003EIn\u003C\/i\u003E: BROOKS, David. The\nPhilosophy of Data. \u003Cb\u003EThe New York Times, \u003C\/b\u003ENova\nIorque, NY, 04 fev. 2013. \u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;Arial\u0026quot;,sans-serif; font-size: 10.0pt;\"\u003EOpinion. Disponível em:\n\u0026lt;https:\/\/www.nytimes.com\/2013\/02\/05\/opinion\/brooks-the-philosophy-of-data.html\u0026gt;.\nAcesso em: 24 dez. 2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn15\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref15\" name=\"_ftn15\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[15]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E Sobre a categoria “ideologia”, nos\nreferimos ao termo na concepção abordada por Marx e Engels, como uma concepção\nde mundo distorcida ou falsa, mas que o sujeito acredita ser a própria\nrealidade em sua forma verdadeira. \u003Ci\u003ECf. \u003C\/i\u003EMARX,\nKarl; ENGELS, Friedrich. \u003Cb\u003EA Ideologia\nAlemã: \u003C\/b\u003Ecrítica da mais recente filosofia alemã em seus representantes\nFeuerbach, B. Bauer e Stirner, e do socialismo alemão em seus diferentes\nprofetas. 1. ed. São Paulo, SP: Boitempo Editorial, 2017b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn16\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref16\" name=\"_ftn16\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[16]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E \u003Ci\u003ECf.\u003C\/i\u003E\nORWELL, George. \u003Cb\u003E1984.\u003C\/b\u003E Tradução de Alexandre\nHubner, Heloísa Jahn. Pósfácios de Erich Fromm, Bem Pimlott, Thomas Pynchon.\nSão Paulo, SP: Companhia das Letras, 2009.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn17\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; text-indent: 0cm;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref17\" name=\"_ftn17\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[17]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan style=\"font-size: 10.0pt; mso-bidi-font-family: Arial;\"\u003E Tradução livre e\ncontextualizada de: “Solo el «concepto» capta la conexión entre A y B. Es la C\nque conecta A y B. Por medio de C, se comprende la relación entre A y B. El\nconcepto vuelve a formar el marco, la totalidad, que reúne a A y B y aclara su\nrelación. A y B solo son los «momentos de un tercero superior». El saber en\nsentido propio solo es posible en el nivel del concepto: «El concepto es lo\ninherente a las cosas mismas, lo que nos dice que son lo que son, y, por tanto,\ncomprender un objeto significa ser consciente de su concepto». Solo a partir\ndel concepto omnicomprensivo C puede comprenderse plenamente la relación entre\nA y B. La realidad misma se transmite al saber cuando es captada por el\nconcepto. El \u003Ci\u003Ebig data\u003C\/i\u003E proporciona un\nconocimiento rudimentario. Se queda en las correlaciones y el reconocimiento de\npatrones, en los que, sin embargo, nada se comprende. El concepto forma una\ntotalidad que incluye y comprende sus momentos en sí mismo. La totalidad es una\nforma final. El concepto es una conclusión. «Todo es conclusión» significa\n«todo es concepto». La razón también es una conclusión: «Todo lo racional es\nuna conclusión». El big data es aditivo. Lo aditivo no forma una totalidad, un\nfinal. Le falta el concepto, es decir, lo que une las partes en un todo. La\ninteligencia artificial nunca alcanza el nivel conceptual del saber. No\ncomprende los resultados de sus cálculos. El cálculo se diferencia del \u003C\/span\u003E\u003Cspan style=\"font-size: 10.0pt; mso-bidi-font-family: Arial; mso-fareast-font-family: Calibri;\"\u003Epensamiento en que no forma conceptos y no avanza de una conclusión a\notra.” \u003Ci\u003EIn\u003C\/i\u003E: \u003C\/span\u003E\u003Cspan style=\"font-size: 10.0pt; mso-bidi-font-family: Arial;\"\u003EHAN, Byung-Chul. \u003Cb\u003ENo-Cosas: \u003C\/b\u003EQuiebras del Mundo de Hoy.\nTraducción de Joaquín Chamorro Mielke. Madrid: Taurus, 2021b, pp. 36-37.\nE-book.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn18\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref18\" name=\"_ftn18\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[18]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E Segundo a descrição de Marx sobre o caráter\nfetichista da mercadoria, “[u]ma mercadoria aparenta ser, à primeira vista, uma\ncoisa óbvia, trivial. Mas sua análise a revela como uma coisa muita intricada,\nplena de sutilezas metafísicas e caprichos teológicos. Quando é valor de uso,\nnela não há nada de misterioso, seja do ponto de vista de que ela satisfaz\nnecessidades humanas por meio de suas propriedades como produto do trabalho\nhumano. É evidente que o homem, por meio de sua atividade, altera as formas das\nmatérias naturais de modo que lhe é útil. Por exemplo, a forma da madeira é\nalterada quando dela se faz uma mesa. No entanto, a mesa continua sendo\nmadeira, uma coisa sensível e banal. Mas tão logo aparece como mercadoria, ela\nse transforma numa coisa sensível-suprassensível. Ela não se contenta em manter\nos pés no chão, mas põe-se de cabeça para baixo em relação a todas as outras\nmercadorias, e em sua cabeça de madeira nascem minhocas que nos assombram muito\nmais do que se ela começasse a dançar por vontade própria. [...] O caráter\nmisterioso da forma-mercadoria consiste, portanto, simplesmente no fato de que\nela reflete aos homens os caracteres sociais de seu próprio trabalho como\ncaracteres objetivos dos próprios produtos do trabalho, como propriedades\nsociais que são naturais a essas coisas e, por isso, reflete também a relação\nsocial entre os objetos, existente à margem dos produtores. É por meio desse\nquiproquó que os produtos do trabalho se tornam mercadorias, coisas\nsensíveis-suprassensíveis ou sociais. [...] É apenas a uma relação social\ndeterminada entre os próprios homens que aqui assume, para eles, a forma\nfantasmagórica de uma relação entre coisas. Desse modo, para encontrarmos uma\nanalogia, temos de nos refugiar na região nebulosa do mundo religioso. Aqui, os\nprodutos do cérebro humano parecem dotados de vida própria, como figuras\nindependentes que travam relação umas com as outras e com os homens. Assim se\napresentam, no mundo das mercadorias, os produtos da mão humana, a isso eu\nchamo de fetichismo, que se cola aos produtos do trabalho tão logo eles são\nproduzidos como mercadorias e que, por isso, é inseparável da produção de mercadorias.\nEsse caráter fetichista do mundo das mercadorias surge, como a análise anterior\njá demonstrou, do caráter social peculiar do trabalho que produz mercadorias.” \u003Ci\u003EIn\u003C\/i\u003E: MARX, Karl. \u003Cb\u003EO Capital: \u003C\/b\u003ECrítica da Economia Política: Livro I: O Processo de\nProdução do Capital. Tradução de Rubens Enderle. 2. ed. São Paulo, SP:\nBoitempo, 2017, pp. 146-148.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn19\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref19\" name=\"_ftn19\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[19]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E Em 1996, o psicólogo britânico David Lewis\nutilizou, pela primeira vez, o termo “síndrome da fadiga por informação” para\ndesignar o distúrbio caracterizado por quem processa informações além do volume\nconsiderado saudável pelo cérebro. \u003Ci\u003E\u003Cspan lang=\"EN-US\"\u003EIn\u003C\/span\u003E\u003C\/i\u003E\u003Cspan lang=\"EN-US\"\u003E: LEWIS,\nDavid. Dying for Information? An Investigation into the Effects of Information\nOverload Worldwide. \u003C\/span\u003E\u003Cb\u003EReuters Studies,\u003C\/b\u003E 1996. Também no ano de 1996, o físico e\nespecialista em inovação espanhol Alfons Cornella criou o termo “infoxicação”\npara designar o estado mental disfuncional de indivíduos expostos a uma\nquantidade de informação excessiva ao ponto de não ser processável pelo cérebro\nhumano e, assim, causando os sintomas característicos deste distúrbio. \u003Ci\u003EIn\u003C\/i\u003E:\u0026nbsp;\nCORNELLA, Alfons. Cómo darse de baja y evitar la infoxicación en\nInternet. Extra!-Net. \u003Cb\u003ERevista de\nInfonomía,\u003C\/b\u003E 1996.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn20\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref20\" name=\"_ftn20\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[20]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E Tradução livre.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn21\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref21\" name=\"_ftn21\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[21]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E Tradução livre.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn22\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref22\" name=\"_ftn22\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[22]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E Tradução livre.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn23\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref23\" name=\"_ftn23\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[23]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E \u003Ci\u003ECf\u003C\/i\u003E.\nBENTHAM, Jeremy. O Panóptico. 2. ed. Organização de Tomaz Tadeu. Tradução de\nGuacira Lopes Louro, M. D. Magno e Tomaz Tadeu. Belo Horizonte: Autêntica\nEditora, 2008.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn24\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref24\" name=\"_ftn24\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[24]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E \u003Ci\u003ECf.\u003C\/i\u003E\nHAN, Byung-Chul. \u003Cb\u003ESociedade\nPaliativa: \u003C\/b\u003EA Dor Hoje. Tradução de Lucas Machado. 1. ed. Petrópolis, RJ:\nEditora Vozes, 2021c.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn25\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%205.docx#_ftnref25\" name=\"_ftn25\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"font-size: 10.0pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[25]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/a\u003E \u003Ci\u003ECf. \u003C\/i\u003EHAN,\nByung-Chul. \u003Cb\u003ETopologia da Violência. \u003C\/b\u003ETradução\nde Enio Paulo Gianchini. Petropólis, RJ: Vozes, 2017c.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/23822354572943428\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/controle-psicopolitico-e-ascensao-de.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/23822354572943428"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/23822354572943428"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/controle-psicopolitico-e-ascensao-de.html","title":"Controle Psicopolítico e a Ascensão de Dados: uma análise a partir de Byung-Chul Han"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEiCxe7UYQ-TyEBAm2vTxHTeeBZjJ5QVk0h2PFgUudfokLiKFC9G3S5HylRWgbOiiiasPMLUyPSG7JYPfnshsJfQO2Kc1fDPPg_vF0KnER3MfPxy_SxZtjXQG8BKTxB05E6RzoIFXF8XkCIFFrA8UtRCo4sT51CqJ8LRP_Ip4z69Aj4NHig7uqcRC2-l\/s72-c\/Design%20sem%20nome%20(4).png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-8840762833881013929"},"published":{"$t":"2022-03-22T23:28:00.005-03:00"},"updated":{"$t":"2022-03-22T23:33:14.766-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Considerações sobre a Sociedade do Desempenho e o problema da alteridade em Byung-Chul Han"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; border: 0px; color: #333333; font-size: 13px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\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\/AVvXsEjrAtkYXfMI5lnJBsVb2TNesDHDagEcp8EK6BnowBUiKUSejwOslU40ciBfaUy_cJE-9PRfsNi4fM-Wze3s6zsEkpFVV6Ux7zYvwKqZs1sxzyn2ON-yxo2-ywUsSQLTD4fF9Z_c3OM9F91DC8kD9w-MwwaoZm4-G_SEiR_AJDJdCDIpxoThTJrv0XNB\/s800\/Design%20sem%20nome%20(3).png\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"128\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEjrAtkYXfMI5lnJBsVb2TNesDHDagEcp8EK6BnowBUiKUSejwOslU40ciBfaUy_cJE-9PRfsNi4fM-Wze3s6zsEkpFVV6Ux7zYvwKqZs1sxzyn2ON-yxo2-ywUsSQLTD4fF9Z_c3OM9F91DC8kD9w-MwwaoZm4-G_SEiR_AJDJdCDIpxoThTJrv0XNB\/s320\/Design%20sem%20nome%20(3).png\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1f0Wk5FhrKJNe34WgNeUkvahNFTt9xchX\/view\" style=\"font-size: 13px;\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"color: #333333;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\n\n\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ECamila\nBraga \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"mso-prop-change: \u0026quot;Camila Braga S Pinto\u0026quot; 20211211T1138; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EMestranda em Filosofia pela UFRRJ\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"mso-prop-change: \u0026quot;Camila Braga S Pinto\u0026quot; 20211211T1138; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"mso-prop-change: \u0026quot;Camila Braga S Pinto\u0026quot; 20211211T1138; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ELeandro Pinheiro Chevitarese\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EDoutor em\nFilosofia pela PUC-Rio, Professor do Departamento de Educação e Sociedade e Professor\nda Pós-graduação em Filosofia da UFRRJ\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EResumo: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EO presente artigo pretende investigar o problema da\nalteridade no cenário contemporâneo, particularmente a partir das análises\ndesenvolvidas por Byung-Chul Han acerca da Sociedade do Desempenho. A partir da\nconsideração acerca da transição da Sociedade Disciplinar de Foucault, para a Sociedade\nde C\u003C\/span\u003E\u003C!--[if supportFields]\u003E\u003Cspan style='font-family:\"Arial\",sans-serif;\nmso-fareast-font-family:\"Times New Roman\";mso-fareast-language:PT-BR'\u003E\u003Cspan\nstyle='mso-element:field-begin'\u003E\u003C\/span\u003E INDEX \\c \u0026quot;2\u0026quot; \\z\n\u0026quot;1046\u0026quot; \u003Cspan style='mso-element:field-separator'\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C![endif]--\u003E\u003C!--[if supportFields]\u003E\u003Cspan\nstyle='font-family:\"Arial\",sans-serif;mso-fareast-font-family:\"Times New Roman\";\nmso-fareast-language:PT-BR'\u003E\u003Cspan style='mso-element:field-end'\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C![endif]--\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003Eontrole de Deleuze, pretende-se caracterizar a\ncondição do atual sujeito do desempenho, que padece de um processo de agonia do\npensamento, de violência neuronal, de aprisionamento narcísico e de perda da possibilidade\nde experiência da \u003Ci\u003Ealteridade atópica.\u003C\/i\u003E Este artigo visa, assim, investigar\nos desafios de reconfiguração das relações de alteridade no âmbito da Sociedade\ndo Desempenho, tendo em vista a pergunta sobre as possibilidades de repensar o “bem-viver”\ndiante de nossa condição contemporânea.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EPalavras-chave: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EAlteridade; \u003Ci\u003EEros\u003C\/i\u003E; Agonia do Pensamento; Sociedade\ndo Desempenho; Produção de Subjetividade\u003Cb\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EAbstract: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EThis article intends to\ninvestigate the problem of alterity in the contemporary scenario, particularly\nfrom the analysis developed by Byung-Chul Han about the Performance Society. Through\nthe consideration of the transition from Foucault's disciplinary society to Deleuze's\ncontrol society, it is intended to characterize the condition of the current\nperformance subject, who suffers from a process of thought agony, neuronal\nviolence, narcissistic imprisonment, and loss of the possibility of experiencing\n\u003Ci\u003Eatopic otherness\u003C\/i\u003E. Thus, this article aims to investigate the challenges\nof reconfiguration of alterity relations within the scope of the Performance Society,\nconsidering the question about the possibilities of rethinking “well-living” in\nface of our contemporary condition.\u003C\/span\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EKeywords: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003EAlterity;\n\u003Ci\u003EEros\u003C\/i\u003E; Thought Agony; Performance Society; Subjectivity Production\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EIntrodução\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EO presente artigo propõe uma investigação sobre a\nagonia do pensamento e a perda do papel da \u003Ci\u003Ealteridade\u003C\/i\u003E nas relações humanas,\nno âmbito da atual Sociedade do Desempenho. \u003Ci\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EA partir da análise de Foucault (2010) sobre a Sociedade\nDisciplinar e a transição para a Sociedade de Controle por Deleuze\u003Cspan class=\"MsoFootnoteReference\"\u003E \u003C\/span\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003E(1992)\u003Ci\u003E, \u003C\/i\u003EHan (2015) estabelece um diálogo\nem que analisa os dispositivos de produção de subjetividade e relações de poder\nna contemporaneidade. O filósofo investiga os cenários e deslocamentos das tecnologias\nde poder, anteriormente centradas no esquema de poder pela \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Enegatividade\u003C\/i\u003E e, posteriormente, pela \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epositividade\u003C\/i\u003E na atualidade, considerando que a segunda opera de modo\nbem mais sutil, porém ainda mais eficiente que a primeira (HAN 2015, 2017b). Observa\nque as transformações contemporâneas se complexificam e estimulam que o sujeito\nda Sociedade do Desempenho e do Cans\u003Ci\u003Eaço\u003C\/i\u003E seja um modulador de seus projetos\ne se constitua, cada vez mais, um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eempresário\nde si mesmo\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003E.\u003C\/span\u003E\u003C\/i\u003E Estimulado\npela hiperatividade do sistema capitalista neoliberal, com foco determinante no\ndesempenho em todas as esferas da vida, edifica-se como aquele que busca possibilidades\nsem limites, imbricando significados de liberdade e controle e transpondo seus\nempreendimentos ao máximo de visibilidade e imediatez (HAN, 2017b). Ao tempo\nque atinge um objetivo, já persegue outro, e deste modo, se vê emaranhado neste\nmecanismo. Assim, o esquema de poder vai se deslocando de técnicas coercitivas\npara outras mais sedutoras que inebriam o sujeito e visam níveis cada vez mais\naltos de produtividade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHan aponta que tal dinâmica recursiva e visível, estabelecida\nagora num \u003Ci\u003Epanóptico\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftn1\" name=\"_ftnref1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[1]\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E \u003C\/i\u003Edigital\ne compartilhado (HAN, 2017b), acaba por estimular que o sujeito confie seus\ndados e imagens em mídias de afetos e no monitoramento, trabalhe contínua e\nirreflexivamente para a otimização de sua performance em todos os setores da\nvida, tais como: saúde, beleza, família, realizações pessoais e econômicas etc.\n– o que necessariamente precisa tornar-se visível no mundo digital. Tal processo,\nà primeira vista, cria uma analgesia instantânea (HAN, 2021a) mas devassa esferas\nprivadas da vida em espaços de exposição transparentes, agoniza o pensar, tensiona\nas relações com o outro (HAN, 2017a), despercebe as coisas e, sobretudo, dilacera\na noção de valores (HAN, 2020a). Como consequência, o sujeito da Sociedade do Cansaço\npode se notar dependente de sua expectativa de sucesso, imerso numa profusão de\ndistúrbios neuronais\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftn2\" name=\"_ftnref2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E provocada\npelo “não mais poder” (HAN, 2015). Envolto por uma \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eproliferação de idênticos\u003C\/i\u003E (HAN, 2018c), em que tudo é comparável e consumível,\nderiva-se deste processo um fenômeno de apagamento do indivíduo em sua\nsingularidade com o desaparecimento da \u003Ci\u003Ealteridade\u003C\/i\u003E e a capacidade de \u003Ci\u003Eestranhamento\u003C\/i\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E \u003C\/span\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003Eda\nrealidade (HAN, 2015). E, por fim, o sujeito do desempenho se encontra em um mecanismo\nnarcísico que mais aprisiona do que liberta, reputando a este processo uma espécie\nde violência microfísica que se expressa nas síndromes neuronais.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EConsiderando a agonia do pensamento \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003Ee a violência neuronal \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003Eque acometem o sujeito que empreende, formulam-se as\nseguintes questões que emergem de tal panorama: \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003Eem que medida seria possível recuperar as relações\nde alteridade como contraponto aos mecanismos ensimesmados de produção de subjetividade\nna contemporaneidade? Quais seriam possibilidades de subjetivação que nos fariam\nreconfigurar as relações de ser e viver?\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ECenários e Deslocamentos: a Sociedade Disciplinar, de\nControle e do Desempenho.\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-left: 7.1pt; text-align: justify; text-indent: 1cm;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ENas sociedades disciplinares, Foucault\n(2010) destaca que os indivíduos não podiam prescindir do dever e da obediência\natravés da “disciplina\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftn3\" name=\"_ftnref3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E” e\nda referência à “norma”, cujos corpos ganhavam uma organização espacial e hierárquica\nem instituições tradicionais de confinamento, tais como: hospitais, quartéis, escolas,\nfábricas e presídios construídos. Um dos importantes elementos de tal análise é\no Panóptico de Bentham, que “pode ser bem representado como um puro sistema arquitetural\ne óptico: é na realidade uma figura de tecnologia política que se pode e se\ndeve destacar de qualquer uso específico” (FOUCAULT, 2010, p.228-229). A\nfuncionalidade do tipo de edificação do Panóptico favorece o aparelhamento do\npoder frente à sistematização de corpos e tarefas.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoCommentText\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EDiferentemente de sociedades anteriores, os mecanismos de poder na\nsociedade disciplinar se mostravam mais velados e distribuídos de cima para\nbaixo na sua estrutura espaço-temporal, ao contrário daqueles que eram visíveis\ne centrados em um opressor. A tecnologia de poder disciplinar torna possível a\nprodução de subjetividade, tema central das pesquisas de Foucault, por\ncontraste com a “anormalidade” via “antagonismo das estratégias” (FOUCAULT, 1995,\np. 234). Para se descobrir significados de sanidade propunha-se investigar a insanidade,\ne outros pares opostos, tais como, a saúde-doença ou a legalidade-ilegalidade. Foucault\ndenomina de “práticas divisoras” a forma de poder que faz do indivíduo um sujeito,\nou seja, que faz uma divisão no seu interior e em relação aos outros. Produzir\no sujeito requer um olhar sobre dois significados da palavra sujeito: “sujeitá-lo\na alguém pelo controle e dependência, e preso à sua própria identidade por uma\nconsciência ou autoconhecimento. Ambos sugerem uma forma de poder que subjuga e\ntorna sujeito a.” (FOUCAULT, 1995, p. 235). Tal dinâmica de poder observa, fiscaliza\ne compara o comportamento humano calculativa e relativamente a um grupamento ou\ncoletivo, sob pena de micropenalidades associadas ao corpo, retoricamente justificadas\nem um discurso de medidas de \u003Ci\u003Eordem, saúde e segurança.\u003C\/i\u003E \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoCommentText\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EAssim, na visão do filósofo, a fim de produzir a construção da “normalidade”,\nna sociedade disciplinar, investia-se em estratos mais fragilizados como os de crianças,\nou aqueles mais marginalizados como os de “delinquentes”, “doentes” ou dos considerados\n“loucos”, \u003Ci\u003Evis-à-vis\u003C\/i\u003E seus opostos. Configurava-se em um processo complexo\nde individualização descendente viabilizado pelas novas tecnologias de poder, de\nforma anônima e funcional, por meio da disciplina e do cumprimento à norma \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E(\u003Cspan style=\"text-transform: uppercase;\"\u003EFoucault\u003C\/span\u003E, 2010, p.217).\u003C\/span\u003E\u003Cspan style=\"mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EAinda que o indivíduo seja o foco de atenção para a\nconstrução da Sociedade Disciplinar, para compreender tal tipo de sociedade e\nas relações de poder nela inerentes, é necessário descontruir concepções\ntradicionais, pois, na verdade, “o poder funciona (...) o poder se exerce em rede”\n(FOUCAULT, 2005, p. 35). \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003ETrata-se de\nrejeitar os desdobramentos do poder em suas formas “pejorativas” para se alcançar\no que se pode maquinar de “verdade” e “conhecimento” através das descobertas de\n“produção entre sujeito, campos de objetos e rituais disciplinares”. \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4cm; mso-prop-change: \u0026quot;Camila Braga S Pinto\u0026quot; 20211013T2021; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt;\"\u003EO indivíduo é sem dúvida o átomo fictício de uma\nrepresentação “ideológica” da sociedade; mas é também uma realidade\nfabricada por essa tecnologia específica de poder que se chama a “disciplina”.\nTemos que deixar de descrever sempre os efeitos de poder em termos negativos:\nele “exclui”, “reprime”, “recalca”, “censura”, “abstrai”, “mascara”, “esconde”.\nNa verdade, o poder produz; ele produz realidade; produz campos de objetos e rituais\nda verdade. O indivíduo e o conhecimento que dele se pode ter se originam nessa\nprodução \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E(\u003Cspan style=\"text-transform: uppercase;\"\u003EFoucault\u003C\/span\u003E, 2010, p.218).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EFoucault procura explicar que o exercício bem-sucedido\ndo poder estava centrado no funcionamento de suas relações, na forma de governar\no outro, ou seja, determinar e conduzir a conduta do outro, e isso não pode ser\nsimplificado apenas a uma ideia da conservação-reprodução das relações de\nprodução. Tais relações precisam estar fundeadas na formação de uma\ntriangulação entre “poder, direito e verdade” emergindo sem dissociar-se da\nforça do discurso. Assim, o autor descreve que “somos submetidos pelo poder à\nprodução da verdade e só podemos exercê-lo através da produção da verdade”\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; line-height: 150%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E (FOUCAULT, 2017, p. 279).\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EDestaca-se também a revisão da proposta inicial de Foucault,\nque complementa sua análise \u003Ci\u003Edisciplinar\u003C\/i\u003E com a noção de \u003Ci\u003Egovernamentalidade\u003C\/i\u003E,\ntratando das tecnologias de segurança exercidas sobre o “corpo social” para\nfomentar discursos de “verdade” e gerir comportamentos coletivos. Na concepção atualizada\nde Foucault, o mecanismo biopolítico é uma forma de poder ainda mais sutil, que\nnunca evidencia seus efeitos, apresentando-se em nome de uma “necessidade de\nsegurança”, estendendo suas relações de poder por todo o corpo social (CHEVITARESE\ne PEDRO, 2005).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EEm relação à Sociedade Disciplinar, Han (2015) argumenta\nque mesmo que as relações de poder sejam tomadas enquanto dinâmica de produtividade,\nhá que se lidar com a inerência coercitiva no ato de dever, presente no “indivíduo\nda obediência” desta sociedade. Sendo assim, a produção de subjetividade\nprecisa ser compreendida mais por elementos “proibitivos” do que por aqueles “permitidos”,\nmais por “mandamentos e leis” a serem cumpridos do que por possibilidades de\nação. Por isso, para Han (2015), a Sociedade Disciplinar é determinada pela negatividade\nda proibição, em que prevalece o “não-ter-o-direito”. Nesta atmosfera, por mais\nbem disciplinado e aplicado que o sujeito seja, a técnica disciplinar atingirá rapidamente\nseus limites. E isto ocorre porque o poder que se manifesta pela negatividade “verga\nas vontades e nega a liberdade” (HAN, 2018a, p.25).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EEm \u003Ci\u003ECapitalismo e impulso de morte\u003C\/i\u003E, Han\n(2021c) acrescenta mais elementos no sentido de demonstrar os limites que emergem\nneste tipo de sociedade prevalentemente repressora, cuja violência culminava em\nprotestos e tensionamentos capazes de derrubar a relação dominante de produção.\nEm decorrência dos mecanismos de exploração, proibição e de repressão, o autor\ndestaca os atos de manifestação e resistência que acompanham os efeitos da\nnegatividade. Han (2015), acompanhando a análise antecipada por Deleuze (1992; 2000),\nsinaliza os desgastes de \u003Ci\u003Egovernamentalidade\u003C\/i\u003E e a vulnerabilidade do\nsistema de poder pela tecnologia disciplinar. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EEm sua análise sobre as \u003Cspan style=\"mso-bidi-font-style: italic;\"\u003ESociedades de Controle\u003C\/span\u003E, Deleuze (1992; 2000) acrescenta à discussão\nde biopoder de Foucault (2010), tendo em vista a dinâmica do capitalismo e o\ndesenvolvimento de novas tecnologias, a problematização do \u003Ci\u003Econtrole\u003C\/i\u003E para\nalém do modelo panóptico tradicional. Assim, Deleuze destaca a substituição das\nedificações arquitetônicas e ópticas da sociedade anterior, em função do\nsurgimento de novas configurações espaço-temporais mais apropriadas para formas\nde produção operáveis em ambientes abertos e não mais em meios de confinamento,\ncomo outrora, eram, nas Sociedades Disciplinares. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4cm; mso-prop-change: \u0026quot;Camila Braga S Pinto\u0026quot; 20211014T0006; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ESão as sociedades de controle que estão substituindo as sociedades\ndisciplinares. “Controle” é o nome que Burroughs propõe para designar o novo\nmonstro, e que Foucault reconhece como nosso futuro próximo. Paul Virilio também\nanalisa sem parar as formas ultrarrápidas de controle ao ar livre, que substituem\nas antigas disciplinas que operavam na duração de um sistema fechado (DELEUZE,\n2000, p.220).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EPerspectivas deste deslocamento da Sociedade Disciplinar\npara a Sociedade de Controle trazem como evidência “a crise de todos os meios de\nconfinamento” e, como consequência, o enfraquecimento das instituições\ntradicionais com fronteiras rígidas e o surgimento de novas estruturas espaço-temporais\nmais flexíveis. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EConsiderando a transição entre as sociedades disciplinar\ne de controle, Deleuze (2000) caracteriza as arquiteturas de confinamento\ndisciplinares como “moldagens”, indo de uma instituição a outra, na medida em\nque separam estágios e criam ciclos de inícios e términos de atividades durante\na vida, enquanto aquelas de controle seriam “modulações” que de forma distinta,\nfazem estes ciclos ininterruptos e simultâneos. Sugere, portanto, que o homem\nda disciplina e da obediência, em confinamento, esteve sempre \u003Ci\u003Eà mercê\u003C\/i\u003E de\num recomeço e “era um produtor descontínuo de energia” (DELEUZE, 2000. p.223). Já\no homem do controle não encerra uma atividade. Ele estará sempre modulando\natividades umas nas outras, se mostrando “ondulatório, funcionando em órbita, num\nfeixe contínuo” (DELEUZE, 2000. p.223). \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-left: -7.1pt; text-align: justify; text-indent: 42.55pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EAo aprofundar\nas distinções sobre as sociedades, Deleuze (2000) ressalta elementos presentes\nna linguagem que também são próprios a cada uma delas: linguagem analógica\n(disciplinar) como foco indivíduo-massa\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftn4\" name=\"_ftnref4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[4]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E e linguagem\nnumérica (controle), através de cifras que autorizam e rejeitam – reforçando a concepção\nde modelagem e modulação nas respectivas sociedades. O autor lança mão da metáfora\nda toupeira e da serpente para ilustrar tal distinção. A primeira é capaz de transitar\nbem em ambientes fechados e a segunda necessita de espaços mais abertos para seus\nmovimentos e flutuações.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EA leitura de Han (2018a) sobre a metáfora da toupeira\ne a serpente é que a primeira representa um sujeito “submisso” e a segunda um “projeto”.\nA toupeira é trabalhadora e, como visto, por mais disciplinada que venha a ser,\n\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"line-height: 150%; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003Enão alcança grandes níveis de produtividade\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E. Já a serpente, supera as limitações encontradas\npela toupeira, \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"line-height: 150%; mso-bidi-font-size: 11.0pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003Eatravés de novas formas de movimento.\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 14pt; line-height: 150%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ESe abre para a competição fazendo\nalusão a um “empreendedor que se motiva”. Na visão de Han (2018b), enquanto\nprojeto, nos lançamos a uma condição de deslocamento potencialmente infinito\nquando “deixamos de nos pensar como um sujeito que se submete e nos vemos antes\ncomo um projeto que delineamos e otimizamos” (HAN, 2018b, p. 57). Tal análise encontra-se\nem sintonia com Deleuze (2000), que já havia indicado a crise das instituições,\na partir de uma nova lógica de gestão do dinheiro, dos produtos e dos homens,\ndestacando a empresa tomando o lugar das fábricas e a atividade de marketing\nfigurando como instrumento de controle social.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EDiscussões sobre tais modificações de uma sociedade\npara outra se mostraram relevantes, principalmente sobre as repercussões da dinâmica\ndo capitalismo de consumo e relações de um lado de dominação, e de outro, escolha\ne liberdade. Em outras palavras, tais formulações produzem a \u003Ci\u003Esensação de indivíduos\nlivres e ativos\u003C\/i\u003E e, de forma mais invisível, alimentam e fortalecem os\nmecanismos de sujeição, modulando “subjetividades controladas” (CHEVITARESE e PEDRO,\n2005).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EÉ a partir destas reflexões de cenários e deslocamentos,\ndas Sociedades Disciplinares para as de Controle, que Han (2018a) identifica a\ntransição para uma nova sociedade que se constitui em sintonia com o regime neoliberal\ndeixando de se apoiar na “biopolítica que se organiza como corpo para dar lugar\na ‘psicopolítica’ que se comporta como alma” (HAN, 2018a, p.30). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EA psicopolítica como técnica de dominação abandona\na ideia de determinação de deveres e condução coercitiva do outro, através das\ndisciplinas rígidas e micropenalidades sobre o corpo. Como previsto por Deleuze,\n“muitos jovens pedem estranhamente para serem \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Emotivados\u003C\/i\u003E, solicitando por novos estágios e formação permanente”\n(DELEUZE, 2000, p. 226). Sucede-se, portanto, uma nova tecnologia de poder e de\ndominação do indivíduo, sujeitos à “liberdade” de suas próprias “iniciativas pessoais:\nem que cada um se comprometa a tornar-se ele mesmo” (HAN, 2015, p.26), configurando\numa nova perspectiva de “economia do si-mesmo”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EA Sociedade do Desempenho e do Cansaço: o excesso\nde positividade e a ausência de negatividade\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHan (2015) recupera as discussões de disciplina e\ncontrole, apresentando um novo \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Elocus\u003C\/i\u003E de\nanálise, antes centrado nas instituições tradicionais e, agora, ofertado em uma\nmiríade de espaços como academias, \u003Ci\u003Eshoppings\u003C\/i\u003E, bancos, aeroportos que constituem\no cenário da \u003Cspan style=\"mso-bidi-font-style: italic;\"\u003ESociedade do Desempenho como\ndenominou e, por efeitos correlatos, uma Sociedade do Cansaço. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EO paradigma que se instaura, agora, vislumbra não\nsomente uma mera geração de produção, mas sim sua maximização de circulação de\nbens e, sobretudo, de produção imaterial com a ampliação do mundo digital, e o crescimento\nde lucros. Substitui-se a disciplina pelo desempenho ou “pelo esquema positivo\ndo poder. A positividade do poder é bem mais eficiente que a negatividade do\ndever” até porque “o poder, porém, não cancela o dever” (HAN, 2015, p.25). A\npositividade é descrita pelo autor como um estímulo à hiperatividade que\nfacilita a maximização da produção. Tal lógica edifica uma nova tipologia de sujeito,\nque ainda que seja disciplinado, não o é produzido por outro e, sim, por si\nmesmo, se mostrando um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eempreendedor de si\nmesmo\u003C\/i\u003E. Neste sentido, almeja acumular projetos diversos, guiado pela própria\nmotivação, se mostrando mais ágil e ávido por resultados, comparativamente àquele\nda obediência.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ENa Sociedade do Desempenho, Han observa o\nestabelecimento de um panóptico digital de “permeabilidade transparente\naperspectivística\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftn5\" name=\"_ftnref5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E” (HAN,\n2017b, p.57). Diferentemente do panóptico de Bentham, fenômeno da Sociedade Disciplinar,\na vigilância, agora, opera através de redes sociais e bancos de dados, os \u003Ci\u003EBig\nData\u003C\/i\u003E. Pode-se assemelhar a configuração do panóptico digital presente na atual\nSociedade do Desempenho e da Transparência àquela da Sociedade de Controle descrita,\num tanto profeticamente, por Deleuze. \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EQuando\no sujeito compartilha (aparentemente) livre e digitalmente todos os âmbitos da\nvida em rede, perde sem perceber a privacidade de suas informações pessoais, na\nmedida em que se permite, de forma atuante e voluntária, um nível de exposição que\nreduz sua existência humana a um mero potencial de relações comerciais no tempo.\nEle se torna um número, ou um conjunto de informações de seus padrões de consumo\nmapeados e avaliados por algoritmos, tratados em grandes coletivos de dados. Han\n(2021c) destaca os riscos éticos do \u003Ci\u003EBig Data\u003C\/i\u003E e da psicopolítica digital sobre\na existência humana: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4cm; mso-prop-change: \u0026quot;Camila Braga S Pinto\u0026quot; 20211015T1702; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EO \u003Ci\u003EBig Data\u003C\/i\u003E torna possível prognósticos do comportamento humano. \u003C\/span\u003E\u003Cspan style=\"font-size: 11pt; mso-bidi-font-family: Calibri; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EO futuro será, desse modo, previsível e manipulável.\n(...) O \u003Ci\u003EBig Data\u003C\/i\u003E produz um saber de dominação. \u003C\/span\u003E\u003Cspan style=\"font-size: 11pt; mso-bidi-font-family: Calibri; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EIsso torna possível intervir na psique humana e\ninfluenciá-la, sem que a pessoa a quem \u003C\/span\u003E\u003Cspan style=\"font-size: 11pt; mso-bidi-font-family: Calibri; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003Eisso foi feito perceba. A psicopolítica digital degrada a pessoa humana\nem um objeto quantificado e manipulável. (...) Com isso, o \u003Ci\u003EBig Data\u003C\/i\u003E\nanuncia e é indício do fim da vontade livre (HAN, 2021c, p. 44).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EO filósofo ressalta a intervenção imperceptível\nsobre as nossas deliberações e vontades, destacando a “indistinguibilidade das relações\nde liberdade e controle” (HAN, 2021c, p. 54) prevista por Deleuze (2000), visto\nque as ações do sujeito \u003Ci\u003Eempresário de si mesmo\u003C\/i\u003E lhe são concebidas como próprias\ne voluntárias. A gestão de \u003Ci\u003EBig Data\u003C\/i\u003E por grandes corporações acaba por gerar\numa “valoração de tempo de vida como cliente” que consome, navega, deseja, toma\ndecisões e comunica suas ações em rede, para “transformar a pessoa humana\ninteira, toda sua vida, em um valor puramente comercial” (HAN, 2021c, p.41). \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003ETais organizações, recursivamente, estimulam a\n“desproteção digital”, a hiperatividade e a hipercomunicação. Garante-se assim a\nconectividade entre os indivíduos, sem qualquer capacidade crítica por parte do\nsujeito, seja em relação ao contexto coletivo ou à sua conduta individual, em\ndefesa da eficiência do sistema capitalista neoliberal. \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EOs estímulos no panóptico digital são bem-sucedidos\nporque ocorrem por um tipo de poder inteligente que alisa, encanta, seduz e analgesia\nas pessoas (HAN, 2021a) que se “submetem à relação de dominação ao consumirem e\ncomunicarem, ou seja, ao apertarem o botão para dar \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Elikes\u003C\/i\u003E” (HAN, 2021c, p.57). Tal tipo de poder não se materializa por\nforça, disciplina, proibição e obediência, mas, sim, por cadência de partilhas,\ncurtidas e pelo prazer instantâneo que afaga a psique humana. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EÉ interessante considerar que ainda que Deleuze\ntenha previsto as relações de controle e liberdade se fundindo na \u003Cspan style=\"mso-bidi-font-style: italic;\"\u003ESociedade de Controle\u003C\/span\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E, \u003C\/i\u003Eé possível perceber em sua análise mecanismos\nde coação externos articulados ao controle dos indivíduos:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E(...) Com\numa estrada que não se enclausuram pessoas, mas ao fazer estradas,\nmultiplicam-se os meios de controle (...) e que elas podem trafegar até o\ninfinito e ‘livremente’, sem a mínima clausura, e serem perfeitamente controladas.\nEsse é o nosso futuro (DELEUZE, 2012, p.12). \u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/i\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ENa continuidade da \u003Cspan style=\"mso-bidi-font-style: italic;\"\u003ESociedade de Controle\u003C\/span\u003E para a \u003Cspan style=\"mso-bidi-font-style: italic;\"\u003ESociedade do Desempenho\u003C\/span\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E, \u003C\/i\u003Eamplia-se\na ideia de que as bases do controle não são mais localizadas e, sim,\npulverizadas e despolarizadas. Desse modo, se tornam transparentes para dar vazão\nao capital, com suas mercadorias consumíveis, circuláveis, sem distância e sem\nresistência, alicerçando, assim, a lógica do inferno do igual (HAN, 2017c). O\nsujeito e demais frequentadores do panóptico aperspectivístico passam a edificar\ne manter tal dispositivo, inclusive, como produtores dos meios de controle e\nvigilância. E isto se manifesta por “vontade própria” e, não mais por coação\nexterna, agindo, portanto, de forma ativa e voluntária (HAN, 2017c; 2021c). \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EÉ nesta toada que Han (2015) concebe, contra intuitivamente,\nem sua teoria, a ideia da variação entre as noções de positivo e negativo para\nexplicar os mecanismos de produção de subjetividade na \u003Cspan style=\"mso-bidi-font-style: italic;\"\u003ESociedade do Desempenho\u003C\/span\u003E. Desse modo, nos adverte que a violência\nneuronal não provém da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Enegatividade,\u003C\/i\u003E\nmas, sobretudo, do exagero de \u003Ci\u003Epositividade\u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003E (HAN, 2015), da incapacidade de processamento do indivíduo em um mundo\nde hiperprodutividade em franca aceleração. A \u003C\/span\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epositividade\u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003E é percebida pelo\nexcesso de estímulos, informações, circulação de bens materiais e imateriais\n(como, por exemplo, a aparência) e impulsos (HAN, 2015). Isto se caracteriza, na\nvisão do autor, como uma violência invisível que acomete o sujeito (HAN, 2017a)\ne ocorre quando\u003C\/span\u003E o \u003Ci\u003Eempreendedor de si mesmo\u003C\/i\u003E rejeita a \u003Ci\u003Enegatividade\u003C\/i\u003E\ndo outro, sendo esta considerada uma violência brutal (HAN, 2017a). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; mso-prop-change: \u0026quot;Camila Braga S Pinto\u0026quot; 20211015T1735; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EDe um lado, a negatividade se caracteriza, no\ninstante inicial, como algo que provoca limite, tensão, dor, conflito. De outro,\natos que envolvem um chamamento ao pensar, de ruminar sobre algo, se demorar sobre\no outro e os significantes, refletir, contemplar e poetizar a vida. O autor\nexplica que tais sentimentos e atitudes são práticas negativas que provocam tensionamentos,\nmas que nos “imunizam” com o tempo, nos “protegendo de uma violência maior”. Em\ncontraposição, na dinâmica da positividade, o sujeito se autoexplora em meio a uma\nabundância de estímulos, informações e impulsos oriundos da superprodução, do super\ndesempenho ou da super comunicação para responder ao imperativo do desempenho, do\npoder ilimitado e da cultura de significados (HAN, 2020a). “Se o verbo da Sociedade\nDisciplinar era dever, o da Sociedade do Desempenho é poder” (HAN, 2017a). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EConsequentemente, há uma falta de defesa imunológica\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftn6\" name=\"_ftnref6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E face\nà violência da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epositividade \u003C\/i\u003Eimanente\nao sistema. A \u003Ci\u003Edialética da negatividade \u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003E(HAN, 2015)\u003C\/span\u003E permite a infiltração e o contraste do outro, que inicia\num processo de defesa, imunizando o sujeito do outro e, também dele mesmo, de\nseu si narcísico. Ao negar-se ou descapsular-se de seus processos ensimesmados permite-se\nalgum nível de violência da negatividade do outro no si, que culmina, ao fim e\nao termo, por lhe fruir e \u003Ci\u003Einfundir vida\u003C\/i\u003E (HAN, 2018a). \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EAssim, a \u003Ci\u003Edialética da negatividade \u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003E(HAN, 2015)\u003C\/span\u003E ao tempo que cria tensão,\nno desfecho, também oferece “cura”. A questão que Han suscita é que vivemos um \u003Ci\u003Einferno\ndo igual \u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003Ee\u003C\/span\u003Em que se explora a\nviolência da positividade pelo \u003Ci\u003Eexcesso do igual \u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003Eou pela proliferação de idênticos (HAN, 2018a) \u003C\/span\u003Ee ficamos expostos\na um \u003Ci\u003Ealter\u003C\/i\u003E que, sem se valer de sua diferença, não estimula a atividade\nde nosso sistema de defesa e nem nos impele a fazer escolhas. Cabe, portanto,\ninvestigar melhor o problema da alteridade no âmbito da Sociedade do Desempenho\nem que vivemos.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EEm tempos de abundância de coisas, do consumo desenfreado,\nde informação, de comunicação, e de maximização da produtividade, a Sociedade do\nIgual não parece se dispor a mediações, nem estabelecer diálogos com abertura\npara alteridade e a diferença, tampouco se lançar para a atividade crítica e construtiva\nda experiência do pensamento. Na concepção de Han, tais atitudes ameaçam à\ncapacidade humana de desenvolver defesa imunológica, de evitar estados\npatológicos como os da depressão e do \u003Ci\u003Eburnout\u003C\/i\u003E e, sobretudo, limitam as\npossibilidades do refazimento do si mesmo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EAlteridade atópica e o papel do \u003Ci\u003EEros\u003C\/i\u003E\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ENo cenário contemporâneo, um dos elementos que cabe\ndestaque é a ressignificação na noção de “confiança”. Se antes confiar dependia\nda articulação de relações humanas e laços sociais, hoje tal atitude encontra-se\nsubmetida à dinâmica tecnológica do monitoramento contínuo. O sujeito troca a prática\nda confiança em um outro com o qual relaciona-se, pelo controle através do\nregistro absoluto das experiências vividas, seja por meio de câmeras, por emprego\nde GPS ou outros mecanismos de rastreamento, por sua própria autoexposição nas redes\nsociais ou pela coleta de dados sobre suas atividades de navegação – fatores estimulados\natualmente pela internet das coisas e pela inteligência artificial. Assim, Han\nnos relata que\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003Econfiar torna possível as relações\ncom as outras pessoas, mesmo sem conhecê-las bem. A conexão digital torna mais\nfácil obter informações, na medida em que a confiança como prática social é\ncada vez mais insignificante. Ela dá lugar ao controle. A sociedade então, tem uma\nestrutura similar à sociedade do controle. Onde informações são obtidas de modo\nmuito fácil, o sistema social da confiança passa a ser de controle e transparência\n(HAN, 2021c, p.53).\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EEmbriagamo-nos pela proximidade que a conexão digital\nviabiliza, perdendo a capacidade de um “olhar distanciado, um \u003Ci\u003Epathos\u003C\/i\u003E da distância”\n(HAN, 2018b, p.11), um respeito que requer uma atenção ao nosso observar e conviver\nligados à “nominalidade” (HAN, 2018b. p. 14). Trocamos o respeito de modo\nnominal em prol de uma comunicação mais anônima, ágil, e abundante de dados, desconstruindo\nideias de respeito e confiança como laços sociais apoiados na “crença nos nomes”\n(HAN, 2018b. p. 14). Com isto, permite-se a aparência e a exposição desmedida em\nfavor de “controle e transparência”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EEm função da não participação do \u003Ci\u003Ealter\u003C\/i\u003E\nnominal em diálogo com o sujeito do desempenho, “a rede transforma-se numa\ncaixa de ressonância especial, numa câmara de eco da qual foi eliminada toda a\nalteridade, toda a estranheza” (HAN, 2018c, p. 14) – fenômeno que tem ocorrido\nde maneira imperceptível na atualidade. \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EAo\ntempo em que as relações de indivíduos são cada vez mais “anônimas”, sem respeito\ne confiança apoiada em laços sociais, há também uma perda de mediação, de importância\ne de interação com a negatividade da alteridade. Tal fenômeno se configura mais\nevidente, principalmente, com a eliminação da \u003Ci\u003Ealteridade atópica \u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003E(HAN, 2017a). Desarticula-se a possibilidade\nde uma experiência com o outro concebido enquanto instância não determinada e\nprevisível, ou seja, elimina-se a percepção daquele outro que apresenta características\nque não podem ser mapeadas, cartografizadas, visto que se desenvolvem por relações\nde diferença. A \u003C\/span\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ealteridade atópica\u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003E tem forma assimétrica e disruptiva, é “sem-lugar”\nem função da potência de sua singularidade\u003C\/span\u003E. Isto se deve ao fato de que “a\ncultura atual da comparação constante não admite a negatividade do \u003Ci\u003Eatopos”\u003C\/i\u003E\n(HAN, 2017a, p.9).\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EA falta de uma experiência do tempo que permite o acolhimento do outro\n(HAN, 2021b) recai num tempo do ego, centrado no esfriamento e indiferença à\nalteridade. Tal comportamento esgarça a possibilidade da vivência de\nexperiências de velamento e sedução e, consequentemente, compromete-se o\nvínculo emocional. O que se quer na Sociedade do Desempenho é o outro igual, para\nque se borrem os limites entre o sujeito e o outro, de modo que sejam amorfos,\nnão havendo distanciamento, nem negatividade, nem dor, nem diferença, falta ou\nausência. “Sem distância, a mística e a sedução não são possíveis” (HAN, 2021c,\np. 140). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ERecuperar o \u003Ci\u003Eeros\u003C\/i\u003E, é na visão de Han, ter capacidade de sair da auto-centralidade\ne abrir-se verdadeiramente para a alteridade, suas diferenças e formas\ndistintas. É poder olhar o outro nos olhos, ouvi-lo e reconhecer sua alteridade\ne idiossincrasias. Han (2018c) em diálogo com Heiddeger\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftn7\" name=\"_ftnref7\" style=\"mso-footnote-id: ftn7;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E, discute\na aspiração do outro, ligando \u003Ci\u003Eeros\u003C\/i\u003E, sua diferença e a atividade de pensar,\nsobretudo para o alcance de um processo de cognição que o sujeito ainda não foi\ncapaz de acessar. Assim, “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eeros \u003C\/i\u003Econduz\ne seduz o pensamento pelo intransitado, pelo outro atópico” (HAN, 2017a, p. 91),\nsendo, portanto, responsável por vitalizar e transformar o pensamento.\u003C\/span\u003E\u003Cspan style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ESem \u003Ci\u003Eeros\u003C\/i\u003E, o sujeito se extravia, e só vê\nsignificado onde reconhece a si mesmo. É só quando se dá conta de \u003Ci\u003Enão-poder-poder\u003C\/i\u003E\nque surge o outro.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 3cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ENão por acaso, Sócrates enquanto\namante, chama-a de \u003Ci\u003Eatopos\u003C\/i\u003E. O outro que eu desejo (\u003Ci\u003Ebegehre\u003C\/i\u003E)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftn8\" name=\"_ftnref8\" style=\"mso-footnote-id: ftn8;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E e\nme fascina é sem-lugar (...). Não é apenas a oferta de outros outros que contribui\npara a crise do amor, mas a erosão do Outro, que por ora ocorre em todos os âmbitos\nda vida e caminha cada vez mais de mãos dadas com a narcisificação do si-mesmo.\n(...) O \u003Ci\u003Eeros\u003C\/i\u003E é precisamente uma relação com o outro, que se radica para\nalém do desempenho e do poder. Seu verbo modal negativo é não-poder-poder (HAN,\n2017a p. 6-13).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"margin-left: 3cm; text-align: justify;\"\u003E\u003Cspan style=\"mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO que Han procura explicar é que há um\nprocesso de oferta não apenas de “outros outros” que coloca em risco a recuperação\ndo \u003Ci\u003Eeros\u003C\/i\u003E, mas sobretudo por uma erosão paulatina do Outro. Ao se\nrelacionar com o outro igual em relações de desempenho, perde-se de vista quem\nele é, o que o constitui como significante, o que pode oferecer de diferente e singular.\nEm tempos da narcisificação do si mesmo, que se distingue da ideia de\ndesenvolver-se o amor-próprio, e ao se dar conta do não mais poder, o sujeito percebe\nque “é a alteridade que sustenta o outro como determinação essencial” (HAN,\n2017a, p.25). A negatividade da alteridade e a atopia do outro se subtraem de\ntoda e qualquer normatização, sendo base constitutiva para a experiência erótica\n(HAN, 2019). Desta forma, \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eeros\u003C\/i\u003E não se\nsubmete ao poder hegemônico e, por consequência, é \u003Ci\u003Eatopos\u003C\/i\u003E. Recuperar o \u003Ci\u003Eeros\u003C\/i\u003E\né na visão de Han, algo constitutivo das relações do amor em sua forma mais peculiar\ne originária, sem meramente possuir, reconhecer e apreender o outro, que são\nformas de poder e dominação. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EEngdahl (2020) acompanha o raciocínio de Han (2017a) e discute o\ndesaparecimento do outro, em vivências de distorção e abordagem quantitativa da\nconjugalidade. Para a autora, em tal processo, o amor é visto como um negócio:\ncom o “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etu podes\u003C\/i\u003E” destacado por Han\n(2017a), a alteridade é retirada de cena tornando-se impossível ter atenção ao\noutro como desejo absoluto, o que pressupõe uma “perda da temporalidade do amor”\n(HAN, 2021c). A autora retrata que em tais experiências, em que o outro vai\nsendo erodido e desprezado, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eeros \u003C\/i\u003Evai\nsendo descaracterizado, se tornando uma fórmula de prazer e consumo entendida\ncomo performance e não como experiência erótica. Han (2021c, p.154) tematiza\ntambém tal abordagem quando cita que “não há mais amor, pois nos supomos\nlivres, pois escolhemos entre demasiadas opções”. Engdahl procura explicar que,\nnuma cultura de ênfase em liberdade e independência individual, o outro é\nnegligenciado para manter intacta a própria identidade pessoal ou para evitar-se\na perda de autoestima. No entanto, a autora elucida que “tanto identidade\npessoal e autoestima dependem dos aspectos do amor de liberalidade e entrega”\nde forma generosa (\u003Cspan style=\"text-transform: uppercase;\"\u003EEngdahl\u003C\/span\u003E, 2020,\np. 26), porque depende-se da diferença radical do outro para o desenvolvimento\nde uma unidade. Similarmente, Han (2017a) noz diz que \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003Eum\nsujeito do amor é tomado por um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etornar-se-fraco\n\u003C\/i\u003Etodo próprio, que vem acompanhado por um sentimento de fortaleza ao mesmo\ntempo. Mas esse sentimento não é desempenho próprio de si mesmo, mas o dom do\noutro (HAN, 2017a, p.11).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 11pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/i\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EComo nas passagens de Engdahl (2020) e Han (2017a) acima descritas, às\nideias de estima e unidade soma-se também a de estabilidade relatada por Han (2018c,\np.31) pela qual “um eu estável (...) surge somente em presença do outro ou que\no resgata de seu inferno narcisista”. Ainda que \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eeros \u003C\/i\u003Erepresente um papel dual porque o outro ao tempo que é o amado\né também o inimigo (HAN, 2021c), e que não posso assimilar completamente, é só através\ndele que se é “capaz de vencer a depressão” (HAN, 2017a, p.11). Estar deprimido\né se ver “incapaz de amar”, é estar em “insolvência psíquica”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ENa análise de Han sobre a constituição da alteridade, evidencia-se que este\noutro pode ser reconhecido como uma força, uma potência atópica que tensiona o\nque está presente, articulando mecanismos de dualidade, porque limita, questiona,\nmas também acolhe quando nos retira da interioridade narcísica. Quando nos\nencapsulamos, perdemos a possibilidade de vê-lo em sua alteridade dado que nos\ninundamos por nosso próprio mundo, nossa própria imagem, permanecendo no próprio\nalcance do si mesmo (HAN, 2021c). Han (2018c) destaca um aspecto enigmático do\noutro nas relações de amor e cita Nietzsche\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftn9\" name=\"_ftnref9\" style=\"mso-footnote-id: ftn9;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\npara trazer um outro exemplo do papel dual da alteridade do outro em enlace ao\nsi mesmo. O enigma do amor para Han, nesta leitura de Nietzsche, está em\naprender a decifrar a alteridade do outro e a de si mesmo. “Negar” o outro\nsignifica lidar com suas características singulares, suas diferenças mesmo que\nsejam contrárias, sem eliminá-lo. Quando a dualidade falta, o sujeito “funde-se\nconsigo mesmo” fadigado num \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etempo do si mesmo\u003C\/i\u003E\n(HAN, 2018c).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHan (2021b, p. 37) destaca que uma recuperação erótica das relações de\nalteridade atópica demanda que “o retorno para si” não deva ser interpretado\ncomo uma apropriação violenta do outro, mas, sim, como uma experiência que\nacolhe a \u003Ci\u003Edádiva do outro\u003C\/i\u003E, que traz consigo uma fraqueza do si em “poder\nnão poder”, uma renúncia, um abandono e entrega do si para se abrir ao outro. Trata-se\nde reconhecer o outro como “dádiva” e conceder a ele nova experiência de\ntemporalidade, distinta da aceleração que é própria a vida contemporânea. Tal\nperspectiva em nada relaciona-se com aquela interpretação que diria que “meramente\nme aproprio de uma parte do outro, de modo que eu permaneço inalterado em mim mesmo”\n(HAN, 2021b, p. 38). O amor como entrega mútua é uma dinâmica conativa de\nsobrevivência que permite a pergunta sobre o “bem-viver” (HAN, 2020b), experiência\ncapaz de “vulneração e paixão”, de produzir uma duração, “uma clareira no tempo”,\ne de envolver-se em uma “metamorfose” (HAN, 2017a; 2021). \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ECaberia refletir, como síntese, de que se está diante de um outro atópico\ndifícil de ser cartografizado, por ser singular, incomparável e, por vezes,\nindisponível. De um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eeros \u003C\/i\u003Eassimétrico\nque desequilibra o sujeito através de seu papel dual para depois balanceá-lo e,\nque, ao tempo que tensiona, se ausenta e o enfraquece, mas também acolhe,\nfortifica e estabiliza. E fundamentalmente, por via de seus significantes, sua\ndiferença, e sua dádiva, este outro sendo quem é, nega, descapsula e transforma\no sujeito em algo que, sozinho, seria improvável de edificar. Ele nutre a\ncupidez “pelo que ainda não há”, pelo porvir (HAN, 2017a). Deve-se assim, enquanto\nhorizonte ético de reflexões filosóficas, aprofundar a investigação acerca da\nproblemática do lugar do outro, das relações de troca e da recuperação da \u003Ci\u003Ealteridade\natópica\u003C\/i\u003E no cenário da Sociedade do Desempenho e da Transparência. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Cb\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EConsiderações Finais\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EO problema da alteridade configura-se na Sociedade\ndo Desempenho diante da compreensão de que reconhecer o \u003Ci\u003Ealter\u003C\/i\u003E passa a\nser um mecanismo de lida com a negatividade, com o tempo e a mediação. Tais\nelementos fogem aos padrões exigidos pelo capitalismo contemporâneo e pelo\nmundo digital no qual estamos inseridos. Fomenta-se a positividade, a formação de\nidênticos amorfos sob os efeitos narcísicos, em face da lógica da sociedade do\nigual que precisa equalizar tudo ao seu redor para enfatizar o trabalho, acelerar\na comunicação e informação, circular a produção material e imaterial, tudo\nsubmetido à máxima visibilidade (HAN, 2017a; 2017b; 2018c; 2021a; 2021c). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EReconhecer a importância da experiência de uma \u003Ci\u003Ealteridade\natópica\u003C\/i\u003E é um caminho que leva a produção em sentido amplo de diferença, pois\nexige o diálogo, o reconhecimento da negatividade do outro, que demanda lidar com\nseu tempo, sua atopia, seu corpo, seu pensamento e seu letramento. Isto representa\nmuito mais que ser um sujeito compassivo. Trata-se de renovar o olhar sobre seu\npapel, bem como seus imbricamentos no refazimento do si e estar aberto a experiência\nde sentir, e de pensar sobre o bem-viver, não estando submisso a uma mera economia\ndo sobreviver e expressar afetos narcísicos (HAN, 2017a; 2021c). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EEste artigo explorou como Han (2015) desenvolve sua\ninvestigação a partir dos deslocamentos da \u003Cspan style=\"mso-bidi-font-style: italic;\"\u003ESociedade Disciplinar para Sociedade de Controle e os efeitos desta análise\ncom o surgimento da Sociedade do Desempenho e do Cansaço\u003C\/span\u003E. \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EVersou ainda sobre a variação entre os conceitos\nde \u003Ci\u003Epositividade\u003C\/i\u003E e \u003Ci\u003Enegatividade\u003C\/i\u003E, proposta por Han (2015), para fundamentar\nos mecanismos de produção de subjetividade na \u003Cspan style=\"mso-bidi-font-style: italic;\"\u003ESociedade do Desempenho\u003C\/span\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EDispersa e regida pelo sistema do igual (\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"text-transform: uppercase;\"\u003EHAN, 2017\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003Eb) por influência do sistema capitalista\nneoliberal\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E, pela hiper valorização de ações\nindividuais e por uma padronização do pensamento,\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E tal forma de sociedade compreende alguns fenômenos observáveis,\na saber:\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E a transformação de objetos,\npessoas e sentimentos em consumíveis, o achatamento das diferenças e singularidades,\no desaparecimento da alteridade, da dádiva do outro e a violência neuronal resultante\ndo excesso de positividade (HAN, 2015; 2017a). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EComo vimos nos cenários de deslocamento das sociedades,\npercebemos distinções e modificações nas relações de poder e o papel da\nalteridade figurando em cada uma delas. Ao recapitular-se tais caracterizações\nsocietárias, pode-se defrontar nas disciplinares, tipicamente uma sociedade da\nnegatividade, com um outro opressor distribuído em várias figuras de forma anônima,\nem uma configuração de vigilância e punição desejante por governar o indivíduo\ne fabricar seu potencial de produção. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ENa Sociedade de Controle, este papel de uma alteridade\n“opressora” vai se dissolvendo para que na Sociedade do Desempenho, pulverize e\ndesapareça significativamente. O sujeito do desempenho é envolto numa sociedade\nda positividade e do imperativo econômico, cujos mecanismos de poder são deslocalizados\ne sedutores, não permitindo espaço para mediação com o outro. Em outras\npalavras, o sujeito percebe-se como um projeto livre e em modulação contínua\npor si mesmo. Fecha-se e só se relaciona consigo, não percebendo os mecanismos\nde autoexploração e autocoerção aos quais incorre, ao perder de vista a negatividade\ndo outro. O sistema é eficiente porque não forma um “nós” para impor resistências.\nÉ um sistema de indivíduos isolados (HAN, 2018b, 2021c).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.4pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ESegundo Han (2015), não há como reagir de forma\nimunológica e firme, ou seja, o sujeito ser capaz de afirmar-se diante do\noutro, “negando a negatividade dele” (HAN, 2017c), se há ausência de estranheza\ne falta de vínculo à \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Enegatividade\u003C\/i\u003E. Adicionalmente,\nHan (2017c, p. 153) diz que “toda e qualquer forma de reação imunológica é uma\nreação diante da alteridade”. No entanto, parece ser mais factível para o sujeito\nque empreende a si mesmo, submisso a si mesmo, avançar pelo seguinte percurso: se\nafastar do lugar do estranhamento, ceder ao apelo ao poder e à vigilância na\nmicroesfera do panóptico digital. E, por fim, tornar aquilo que era estranho em\nalgo familiar, como confiar em relações construídas pela conectividade no lugar\ndos laços sociais contidos na presencialidade e na alteridade do outro. Pela\nfalsa sensação de proximidade do outro com o domínio da psicopolítica digital, diagnostica-se\na erosão do outro e o processo de falência do pensamento. Compromete-se, assim,\no acesso à possibilidade de experiência do pensamento.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EAo explorar a alteridade atópica e o significado do\n\u003Ci\u003Eeros\u003C\/i\u003E (HAN, 2017a), com seu papel dual no equilíbrio do si, percebe-se\numa rejeição do sujeito diante deste \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ealter\u003C\/i\u003E\nenigmático e assimétrico. Se o outro é mantido afastado, esta dualidade se esvazia\ne cultivamos a vida de forma cinzenta, a partir de nós mesmos: sem mediação,\nsem prioridade ética, sem linguagem de responsabilidade (HAN, 2018c). Culmina-se,\nportanto, no ápice do fortalecimento do processo de narcisificação e\nencapsulamento do si mesmo, o que em sequência, o leva às doenças neuronais a\npartir do “não-mais-poder-poder” (HAN, 2015).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EPode-se extrair da visada filosófica de Han que\nnecessitamos de depreender-nos, sem apressamento sobre as relações entre amor,\nconhecimento e transformação, em um exercício de saber filosófico, social e\ncultural. A máxima de produtividade, para multiplicar bens e informações sem\nopacidade ou velamento, fenômeno típico da Sociedade da Transparência na era\ndigital, parece não dar espaço para um “morrer-se no outro” convertendo morte\nem vida, ao se deixar tocar por uma alteridade atópica, um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eeros \u003C\/i\u003Eassimétrico, em prol de um retorno conciliador para o si (HAN,\n2017a; 2020b). Repensar com sensibilidade o lugar do outro nas condições de ser\ne viver do sujeito na contemporaneidade, pode ser um caminho para manter ativa\na vivacidade da vida e a busca pelo bem-viver.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EReferências Bibliográficas:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003ECHEVITARESE,\nL. P.; PEDRO, R. M. L. R. \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EDa sociedade\ndisciplinar à sociedade de controle: a questão da liberdade por uma alegoria de\nFranz Kafka, em O Processo, e de Phillip Dick, em Minority Report. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EEstudos de Sociologia\u003C\/b\u003E (São Paulo),\nRecife, UFPE, v. 8, n.1, 2, p. 129-162, 2005. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EDELEUZE,\nG. Post-scriptum sobre as sociedades de controle: conversações: 1972-1990. \u003Cb\u003ERio\nde Janeiro: Ed\u003C\/b\u003E, v. 34, 2000.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EDELEUZE,\nG. “Controle e Devir” In: DELEUZE, G.: \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EConversações\u003C\/b\u003E.\nRJ: Ed. 34, 1992.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EDELEUZE,\nG. O ato de criação. \u003Cb\u003EFolha de São Paulo\u003C\/b\u003E, Caderno Mais!, 29 de junho,\n1999.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR; text-transform: uppercase;\"\u003EEngdahl\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E, E. The Disappearance of\nthe Other: A Note on the Distortion of Love. \u003C\/span\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EQualitative Sociology Review\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E. Volume XVI\nIssue 1, 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EFOUCAULT,\nMichel. \u003Cb\u003EO sujeito e o poder\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EIn.: DREYFUS, Hubert L. e RABINOW, Paul. \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EMichel Foucault. Uma trajetória Filosófica: para\nalém do estruturalismo e da hermenêutica, 1995.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EFOUCAULT,\nM. \u003Cb\u003EEm Defesa da Sociedade\u003C\/b\u003E. São Paulo: Martins Fontes, 2005.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EFOUCAULT,\nMichel. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EVigiar e punir: \u003C\/b\u003E\u003Cspan style=\"mso-bidi-font-weight: bold;\"\u003Ehistória da violência nas prisões\u003C\/span\u003E. 37ª\nedição. \u003Cspan style=\"mso-bidi-font-weight: bold;\"\u003EPetrópolis, RJ: Vozes\u003C\/span\u003E,\n2010.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EFOUCAULT,\nMichel. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EMicrofísica do poder\u003C\/b\u003E:\norganização e tradução de Roberto Machado. Rio de Janeiro: Edições Graal, 2017.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHAN, Byung-Chul.\n\u003Cb\u003ESociedade do cansaço\u003C\/b\u003E. Petrópolis, RJ: Vozes, 2015.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHAN, Byung-Chul.\n\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EAgonia do Eros\u003C\/b\u003E. Petrópolis, RJ: Vozes,\n2017a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHAN, Byung-Chul.\n\u003Cb\u003ESociedade da transparência\u003C\/b\u003E. Petrópolis, RJ: Vozes, 2017b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHAN, Byung-Chul.\n\u003Cb\u003ETopologia da Violência\u003C\/b\u003E. Petrópolis, RJ: Vozes, 2017c.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003EHAN,\nByung-Chul.\u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"font-family: \u0026quot;TimesNewRomanPS\u0026quot;,serif;\"\u003E \u003C\/span\u003E\u003C\/i\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003EPsicopolítica.\u003C\/span\u003E\u003C\/b\u003E\u003Ci\u003E\u003Cspan style=\"font-family: \u0026quot;TimesNewRomanPS\u0026quot;,serif;\"\u003E \u003C\/span\u003E\u003C\/i\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-bidi-font-weight: bold;\"\u003EO neoliberalismo e as novas\ntécnicas de poder\u003C\/span\u003E\u003Cspan style=\"font-family: \u0026quot;TimesNewRomanPSMT\u0026quot;,serif;\"\u003E. \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003EBH: Ed. Âyiné, 2018a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003EHAN,\nByung-Chul. \u003Cb\u003ENo Enxame. \u003C\/b\u003EPerspectivas do Digital. Petrópolis: Vozes, 2018b\u003Cb\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003EHAN,\nByung-Chul\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E. A Expulsão do Outro\u003C\/b\u003E –\nSociedade, Percepção e Comunicação Hoje. Lisboa: Relógio D’Água, 2018c.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003EHAN,\nByung-Chul. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EO que é poder? \u003C\/b\u003E\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003EPetrópolis:\nVozes, 2019.\u003C\/span\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EThe Disappearance of Rituals. A Topology of\nthe Present\u003C\/b\u003E. \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EPolity Press, 2020a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EMorte e Alteridade\u003C\/b\u003E. Petrópolis, RJ:\nVozes, 2020b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHAN, Byung-Chul.\n\u003Cb\u003ESociedade Paliativa:\u003C\/b\u003E A dor hoje. Petrópolis, RJ: Vozes, 2021a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHAN, Byung-Chul.\n\u003Cb\u003EFavor fechar os olhos:\u003C\/b\u003E Em busca de um outro tempo. Petrópolis, RJ:\nVozes, 2021b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EHAN, Byung-Chul.\n\u003Cb\u003ECapitalismo e impulso de morte\u003C\/b\u003E: ensaios e entrevistas. Petrópolis, RJ:\nVozes, 2021c.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cdiv style=\"mso-element: footnote-list;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftnref1\" name=\"_ftn1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Calibri\u0026quot;,sans-serif\" style=\"font-size: 10pt; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\n\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003EHan (2021c, p.54)\ndescreve a ideia do panóptico de Jeremy Bentham que “concebeu no século XVIII\numa prisão que torna possível uma vigilância completa dos prisioneiros. As\ncelas são postas em torno de uma torre de observação que dá ao Big Brother uma\nperspectiva total. Os prisioneiros são isolados uns dos outros por motivos disciplinares\ne não devem falar uns com os outros”. Foucault (2010, p. 227) cita que “o panóptico\né um local privilegiado para tornar possível a experiência com homens, e para analisar\ncom toda certeza as transformações que se pode obter neles. (...) O Panóptico\nfunciona como uma espécie de laboratório de poder. Graças a seus mecanismos de\nobservação, ganha em eficácia e em capacidade de penetração no comportamento\ndos homens, um aumento de saber vem se implantar em todas as frentes do poder,\ndescobrindo objetos que devem ser conhecidos em todas as superfícies onde este\nse exerça”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn2\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftnref2\" name=\"_ftn2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003E As doenças neuronais citadas\nsão a depressão, o transtorno de déficit de atenção com síndrome de\nhiperatividade (Tdah), transtorno de personalidade limítrofe (TPL) ou a Síndrome\nde \u003Ci\u003EBurnout\u003C\/i\u003E (SB) (HAN, 2015, p.7).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn3\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftnref3\" name=\"_ftn3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Calibri\u0026quot;,sans-serif\" style=\"font-size: 10pt; mso-ansi-language: PT-BR; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\n\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-bidi-font-size: 10.0pt;\"\u003EFoucault\n(2010, p. 135) explica que as disciplinas são “métodos que permitem o controle\nminucioso das operações do corpo, que realizam a sujeição constante de suas\nforças e lhes impõem uma relação de docilidade-utilidade”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn4\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftnref4\" name=\"_ftn4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;\"\u003E[4]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003E A ideia de Foucault (2000)\nsobre a concepção de massa é de criar nas raízes da “mecânica do poder” uma “anatomia\npolítica”, de atrelar às instituições de confinamento uma organização espacial de\ncorpos “dóceis, úteis e inteligíveis” que se fabricam de forma individuante para\nformar uma única massa, como se representassem um só corpo. Desta forma, faz-se\na máquina de que se precisa, de forma analisável e manipulável. \u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn5\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftnref5\" name=\"_ftn5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003E “O panóptico digital do\nséculo XXI é aperspectivístico na medida em que não é mais vigiado por um\ncentro, não é mais supervisionado pela onipotência do olhar despótico. A distinção\nentre centro e periferia, essencial para o panóptico de Bentham, desapareceu\ntotalmente” (HAN, 2017, p. 57). Na verdade, a vigilância e o controle ocorrem\nde todos os lados, por todos, o tempo todo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn6\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftnref6\" name=\"_ftn6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Csup\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Csup\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E[6]\u003C\/span\u003E\u003C\/sup\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E Han (2021c.p. 150) explica a\nideia de “defesa imunológica” da negatividade em entrevista a Ronald Düker e\nWolfram Eilenberger: “A negatividade é algo que provoca uma reação de defesa imunológica.\nO outro é o negativo, então, que se infiltra no próprio, procurando negá-lo e destruí-lo.\nEu afirmei que vivemos hoje uma era pós-imunológica. As doenças psíquicas de\nhoje como a depressão, a TDAH ou o burnout não são infecções causadas por uma\nnegatividade viral ou bacteriana, mas infartos pelos quais é o excesso de\npositividade que é o responsável. A violência não parte apenas da negatividade,\nmas também da positividade, não apenas do outro, mas também do igual. A violência\nda positividade ou do igual é uma violência pós-imunológica. É a obesidade do\nsistema que adoece. Como se sabe, não há reação imunológica à obesidade”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn7\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftnref7\" name=\"_ftn7\" style=\"mso-footnote-id: ftn7;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-bidi-font-size: 10.0pt;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-ansi-language: PT-BR; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E “\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EÉ difícil exprimir o outro que, juntamente com o\namor por ti, é inseparável do meu pensamento, ainda que seja de modo diferente.\nChamo-lhe Eros, o mais antigo dos deuses, segundo Parménides. O golpe de asa\ndesse Deus toca-me sempre que dou um passo essencial no meu pensamento e me atrevo\na entrar no não transitado.” (HEIDDEGER, 2005 \u003Ci\u003Eapud\u003C\/i\u003E HAN, 2018c p. 70-71)\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn8\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftnref8\" name=\"_ftn8\" style=\"mso-footnote-id: ftn8;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-size: 9pt; mso-bidi-font-family: Calibri;\"\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003EBegehren\u003C\/span\u003E\u003C\/i\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt;\"\u003E é um conceito central no\nlivro \u003Ci\u003EAgonia do Eros\u003C\/i\u003E. O tradutor criou notas explicativas para\napresentar a tradução desta palavra do alemão para o português. Na versão em\nportuguês, \u003Ci\u003Ebegehren é traduzido\u003C\/i\u003E como “cupidez”; quando o verbo é\nconjugado, optou-se por “desejar” (HAN, 2017a p. 11).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn9\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%204.doc#_ftnref9\" name=\"_ftn9\" style=\"mso-footnote-id: ftn9;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-bidi-font-size: 10.0pt;\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-ansi-language: PT-BR; mso-bidi-font-size: 10.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-bidi-font-size: 10.0pt;\"\u003E\n“\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EEm que consiste o amor senão em entendermos, alegrando-nos com isso, que\nhá outro que vive, age e sente de maneira diferente da e até mesmo oposta à\nnossa? Para que o amor ultrapasse as oposições valendo-se da alegria, é necessário\nque não as elimine, que as negue. O próprio amor a si mesmo implica como condição\nprévia a dualidade (ou a pluralidade) não miscível numa mesma pessoa” (NIETZSCHE,\n1967 \u003Ci\u003Eapud\u003C\/i\u003E HAN, 2018c, p. 84). \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 9pt; mso-bidi-font-size: 10.0pt;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"color: #333333;\"\u003E\u003C\/span\u003E\u003Cp\u003E\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/8840762833881013929\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/consideracoes-sobre-sociedade-do.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/8840762833881013929"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/8840762833881013929"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/consideracoes-sobre-sociedade-do.html","title":"Considerações sobre a Sociedade do Desempenho e o problema da alteridade em Byung-Chul Han"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEjrAtkYXfMI5lnJBsVb2TNesDHDagEcp8EK6BnowBUiKUSejwOslU40ciBfaUy_cJE-9PRfsNi4fM-Wze3s6zsEkpFVV6Ux7zYvwKqZs1sxzyn2ON-yxo2-ywUsSQLTD4fF9Z_c3OM9F91DC8kD9w-MwwaoZm4-G_SEiR_AJDJdCDIpxoThTJrv0XNB\/s72-c\/Design%20sem%20nome%20(3).png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-7391553378838338641"},"published":{"$t":"2022-03-22T23:22:00.005-03:00"},"updated":{"$t":"2022-03-22T23:24:14.930-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Diálogo entre a sociedade disciplinar de Michel Foucault e a sociedade do desempenho de Byung-Chul Han"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px; text-align: center;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\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\/AVvXsEgYdjE9iU5y7Vkz8A6_-NvWLQ8laE4h3MfD_ZLcYIww17G3UunJP9ls6_6urTcfQHwrKeMAoq4h8TnILZ-4LyG9yWkf0ZRhdUYvDBGNQgTwdLXonyDYlVq4es0ad5XOSmSeIbuQh_Zxpsbh78o6aAVkgA_1lafq8tJ74JowoDDT0IH5xJdbUj9gSEny\/s800\/Design%20sem%20nome%20(2).png\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"160\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgYdjE9iU5y7Vkz8A6_-NvWLQ8laE4h3MfD_ZLcYIww17G3UunJP9ls6_6urTcfQHwrKeMAoq4h8TnILZ-4LyG9yWkf0ZRhdUYvDBGNQgTwdLXonyDYlVq4es0ad5XOSmSeIbuQh_Zxpsbh78o6aAVkgA_1lafq8tJ74JowoDDT0IH5xJdbUj9gSEny\/w400-h160\/Design%20sem%20nome%20(2).png\" width=\"400\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1qslbMvQFT5FvychNI19tO3qH6cWdXEGc\/view\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003EDiálogo\nentre a sociedade disciplinar de Michel Foucault e a sociedade do desempenho de\nByung-Chul Han\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003EEstela Maria de Carvalho\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003EMestre em Filosofia,\nPPGFIL, Universidade Federal Rural do Rio de Janeiro.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"background: white; font-size: 12pt;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background: white; font-size: 12pt;\"\u003EResumo: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background: white; font-size: 12pt;\"\u003EO presente texto abordará a concepção teórica de\nMichel Foucault articulada aos estudos do filósofo contemporâneo Byung-Chul\nHan, partindo da premissa de que conceitos como disciplina, vigilância e\npunição mostram-se insuficientes para analisar a complexidade das relações de\npoder e processos de subjetivação da atualidade. Inicialmente, a pesquisa\nversará sobre as principais ideias do filósofo francês, que \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003Erealizou uma\narqueologia e uma etiologia dos fenômenos que constituem as instituições\nsociais, as dinâmicas que norteiam as relações de poder, os discursos e saberes\nque se transformam em regimes de verdade, gerando efeitos de subjetivação. A\nsequência do texto tratará dos elementos que configuram o cenário atual,\nconcebido pelo filósofo sul-coreano como sociedade do desempenho e do cansaço, em\nque operam as dinâmicas das redes sociais e a erosão da alteridade nas relações\nhumanas. O desfecho da investigação demonstrará como as configurações que\ncaracterizam o cenário contemporâneo não substituem as tecnologias apresentadas\npor Foucault, de maneira que ambos os mecanismos operam simultaneamente no\ncorpo social e nos processos de subjetivação.\u003Cb\u003E\u003Cspan style=\"background: white;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003EPalavras\nchaves:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003E\nRelações de poder; Subjetividade; Disciplina, Desempenho.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt; mso-ansi-language: EN-US;\"\u003EAbstract: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"color: #202124; font-size: 12pt; mso-ansi-language: EN-US; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003EThis text will address the theoretical conception of Michel Foucault\narticulated with the studies of the contemporary philosopher Byung-Chul Han,\nstarting from the premise that concepts such as discipline, surveillance and\npunishment are insufficient to analyze the complexity of power relations and\nprocesses of subjectivation of the present. Initially, the research will focus\non the main ideas of the French philosopher, who carried out an archeology and\nan etiology of the phenomena that constitute social institutions, the dynamics\nthat guide power relations, the discourses and knowledge that are transformed\ninto regimes of truth, generating effects of subjectivation. The text will deal\nwith the elements that make up the current scenario, conceived by the South\nKorean philosopher as a society of performance and fatigue, in which the\ndynamics of social networks and the erosion of otherness in human relationships\noperate. The outcome of the investigation will demonstrate how the\nconfigurations that characterize the contemporary scenario do not replace the\ntechnologies presented by Foucault, so that both mechanisms operate\nsimultaneously in the social body and in the subjectivation processes.\u003C\/span\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt; mso-ansi-language: EN-US;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cpre\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"color: #202124; font-size: 12pt; mso-ansi-language: EN-US;\"\u003EKeywords:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"color: #202124; font-size: 12pt; mso-ansi-language: EN-US;\"\u003E \u003Cspan class=\"y2iqfc\"\u003EPower relations; Subjectivity; Discipline, Performance.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/pre\u003E\u003Cpre\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"color: #202124; font-size: 12pt; mso-ansi-language: EN-US;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/pre\u003E\u003Cpre\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"color: #202124; font-size: 12pt; mso-ansi-language: EN-US;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/pre\u003E\u003Cpre\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"color: #202124; font-size: 12pt; mso-ansi-language: EN-US;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/pre\u003E\u003Cpre\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"color: #202124; font-size: 12pt; mso-ansi-language: EN-US;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/pre\u003E\u003Cpre\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"color: #202124; font-size: 12pt; mso-ansi-language: EN-US;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/pre\u003E\u003Cpre\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"color: #202124; font-size: 12pt; mso-ansi-language: EN-US;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/pre\u003E\u003Cpre\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"color: #202124; font-size: 12pt; mso-ansi-language: EN-US; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/pre\u003E\u003Cpre style=\"line-height: 150%;\"\u003E\u003Cspan class=\"y2iqfc\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"color: #202124; font-size: 12pt; line-height: 150%; mso-ansi-language: EN-US; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/pre\u003E\u003Cpre style=\"line-height: 150%; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: #202124; font-size: 12pt; line-height: 150%;\"\u003EIntrodução\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/pre\u003E\u003Cpre style=\"line-height: 150%;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: #202124; font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/pre\u003E\u003Cpre style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA presente pesquisa discorrerá sobre a concepção teórica de Michel Foucault articulada aos estudos do filósofo contemporâneo Byung-Chul Han.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/pre\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EInicialmente\nhaverá uma reflexão acerca da sociedade a partir da perspectiva foucaultiana,\nno que concerne às relações entre grupos os sociais de diferentes espaços\ngeográficos, os mecanismos de manutenção em nível coletivo e as estratégias\nutilizadas no cenário político e socioeconômico.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EEm seguida, o texto apresentará \u003Cspan color=\"windowtext\"\u003Ealguns\naspectos envolvendo as instituições sociais e as dinâmicas que operam nas\nrelações de poder no cenário atual, norteados pelas contribuições do filósofo sul\ncoreano.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EPor fim, a reflexão articulada das perspectivas filosóficas mostrará que,\nna atualidade, conceitos como disciplina, controle temporal, ordenação\nespacial, produção de discursos continuam presentes, com maior ou menor\nintensidade, produzindo padrões de comportamento considerados normativos e\ncorpos economicamente úteis e dóceis. Em paralelo com estas dinâmicas, e sob o\ndiscurso de uma pseudoliberdade, também coexistem mecanismos que estimulam à\naceleração, a hiperatividade, a capacidade\u003Cspan color=\"windowtext\"\u003E de\nrealizar múltiplas funções e a autossuperação.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan color=\"windowtext\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA sociedade disciplinar de Michel Foucault\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EMichel Foucault foi um filósofo francês de\ngrande relevância para o pensamento filosófico ocidental, em virtude de seus\ndesdobramentos acerca de conceitos como: poder, produção de saberes e\nmecanismos de subjetivação. Toda a sua pesquisa segue uma perspectiva\ndiferenciada, que permite aplicá-la nas análises realizadas pelas múltiplas\náreas do conhecimento, como por exemplo: o Direito, a Psicologia, a Educação, a\nPolítica, entre outros.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESegundo os estudos de Foucault (1984), o poder\né exercido em diferentes instâncias e assimetricamente, numa espécie de rede\npor todo o corpo social, com diferentes níveis de intensidade e formas de\norganização espaço-temporal. Todavia, é importante destacar que ele não exclui\na influência dos mecanismos econômicos na atuação do poder e nos processos de\nsubjetivação; o que ocorre é que seu exercício “também” abrange estes dispositivos,\nmas não de maneira “predominante”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EPara o filósofo francês (1984), o poder é\ndinâmico, intencional e dotado de racionalidade. Ele afeta os sujeitos\ncontinuamente e de diferentes formas. Os indivíduos sofrem e exercem\nsimultaneamente sua ação, em todas as esferas sociais e através das relações\nestabelecidas. Além disso, na maioria das vezes, são processos extremamente\nsutis, chegando a proporcionar um falso naturalismo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EEsses fenômenos estão interligados, como se fossem forças atuando com e\ncontra as outras, funcionando como uma espécie de campo de forças. O exercício\ndo poder opera dentro da dinâmica das possibilidades, ações sobre ações, mas\nnão necessariamente de maneira repressiva. Assim, o poder é produtivo e,\nconforme as palavras do filósofo: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"text-align: justify;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E(...) “incita, induz, desvia, facilita\nou torna mais difícil, amplia ou limita, torna mais ou menos provável; no\nlimite ele coage ou impede absolutamente, mas é sempre uma maneira de agir\nsobre um ou vários sujeitos ativos, e o quanto eles são suscetíveis de agir”.\n(FOUCAULT, 1984, p. 243)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan color=\"windowtext\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EBaseado nos estudos de Foucault, a dinâmica de construção do conhecimento\nopera da seguinte forma: a partir das relações historicamente estabelecidas,\ndeterminados discursos são legitimados ou não e reconhecidos naquele período e\nespaço geográfico como regimes de verdade. Eles, por sua vez, produzem saberes\nque serão transformados em conhecimentos a serem perpassados pelo tecido\nsocial. Em síntese, o conhecimento é uma construção social resultante da\nligação entre discurso e relação de poder.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EDesta forma, o reconhecimento de um determinado discurso como legítimo ou\nnão se dá, além da produção dos saberes, por meio de sua materialização nos\ncomportamentos considerados como aceitáveis e aqueles que necessitam de\ncorreção ou punição. Como exemplo, destaca-se os costumes e hábitos praticados\ncom base na moralidade. Embora grande parte das pessoas não consigam explicar a\norigem ou justificar tais condutas, acabam por reproduzi-las ou evitá-las, sob\no argumento superficial de serem corretas ou reprováveis.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan color=\"windowtext\"\u003EEm suas investigações sobre as dinâmicas\nque operavam em determinadas instituições sociais, Foucault observou que,\nhistoricamente, os mecanismos de poder, articulados aos regimes de verdade,\nenvolviam tecnologias distintas. Contudo, apesar das diferenças, também\nproduziam discursos, saberes e normatizavam comportamentos. Alguns se\nperpetuaram, outros, que antes eram aceitáveis, sofreram rejeição durante o\nperíodo de transição, como, por exemplo, as torturas públicas. Estas\ntecnologias foram denominadas como poder soberano, poder disciplinar e biopoder,\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan color=\"windowtext\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003EO controle, para ser eficaz, deve atuar sobre cada\ncorpo individualmente, não em massa, para assim trabalhá-lo em todos os seus\ndetalhes. Atuar sobre o corpo de uma forma contínua para determinar seus\nmovimentos, seus gestos, sua forma e sua velocidade. Não se quer controlar o\ncomportamento, mas a eficácia e economia de seus movimentos. O controle quer\ntornar o corpo dócil e útil (SOUZA, MACHADO e BIANCO, 2011, p. 06)\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EOs constantes embates entre as relações de poder e os processos de\nresistência são materializados nas escolhas que os sujeitos, individualmente ou\ncoletivamente, fazem e possibilitam a produção de novas relações, discursos,\nsaberes e regimes de verdade. Para melhor compreensão, pode-se exemplificar as\nmudanças ao longo do tempo do que é considerado como “moda” ou “cafona”, certo\nou errado, moderno ou antiquado, a concepção do modelo familiar que outrora era\nconstituído apenas de pai, mãe e filhos, e, hoje em dia, há múltiplos modelos\nfamiliares; os relacionamentos amorosos e matrimoniais, as mudanças no conceito\nde beleza e os padrões corporais estéticos, entre outros.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003ENo que tange às tecnologias de poder, o \u003Ci\u003Edireito de deixar viver \u003C\/i\u003Eda\ntecnologia do poder soberano foi, através da dinâmica do biopoder (1999),\nsubstituído pela dinâmica de \u003Ci\u003Eproduzir a vida\u003C\/i\u003E. Para dar conta dessa\nfunção, o Estado deveria gerir a vida de toda a população por meio de dois\nfenômenos interligados continuamente: disciplina e biopolítica. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EA biopolítica, segundo Foucault (1999), consiste no controle pelo Estado\nnos grupos populacionais. Ela administra o índice de natalidade e mortalidade,\nlongevidade, qualidade de vida, nível de saúde e de instrução, entre outros\nfenômenos que envolvem o coletivo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EÉ importante destacar que a biopolítica foi construída a partir da\nnecessidade de correção dos desvios e inadequações sociais em nível macro, que\nafetavam diretamente as práticas políticas e o desenvolvimento econômico. Ainda\nque a tecnologia do poder disciplinar atuasse em cada indivíduo almejando que\nos resultados se espalhassem por todo tecido \u003Cspan color=\"windowtext\"\u003Esocial,\nseria necessário ampliar os mecanismos de ordenação, classificação e\nesquadrinhamento para grupos populacionais, aprimorando os processos econômicos\nde uma sociedade capitalista. No que concerne à relação capitalismo e biopoder,\nFoucault afirma que:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003ESe o desenvolvimento dos aparelhos de Estado garantiu\na manutenção das relações de produção, os rudimentos de anátomo e de\nbiopolítica agiram no nível dos processos econômicos, do seu desenrolar, das\nforças que estão em ação em tais processos e o sustentam; operam, também, como\nfatores de segregação e hierarquização social, agindo sobre as forças\nrespectivas tanto de uns como de outros, garantindo relações de dominação e\nefeitos de hegemonia; o ajustamento da acumulação dos homens à expansão das forças\nprodutivas e a repartição diferencial do lucro foram, em parte, tornados\npossíveis pelo exercício do biopoder com suas forças e procedimentos múltiplos\n(FOUCAULT, 1999, p. 154)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 11pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EAssim, pode-se afirmar que o gerenciamento do corpo biológico foi\nfundamental para o aprimoramento do corpo político, de maneira que esta\ndinâmica opera inclusive, no tecido social atual. Cada vez mais, Estados\nanalisam os diversos setores populacionais e os controlam através da produção\nde dados estatísticos e desenvolvimento de políticas públicas, gerenciando os\ndados com o intuito de otimizá-los. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EAtualmente, surgem novas formas de organização espaço-temporal e\nestratégias de controle da vida, discursos, regimes de verdades e saberes, que\nasseguram a contínua produção de corpos úteis e dóceis. Para isso, se apropriam\nde avanços tecnológicos, como por exemplo: técnicas de reprodução assistida,\ncontrole de genoma e seleção de espécies, redes de comunicação, que através de\ncálculos, projeções e estimativas, conseguem determinar gostos e preferências,\nacompanhamento dos fluxos migratórios voltados para melhoria da economia em\nâmbito internacional, estimativas de padrão comportamental por meio de dados\ndemográficos, entre outros. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EA biopolítica regula a sociedade por meio dos mecanismos do, agindo\ndiretamente no coletivo, analisando, acompanhando, classificando e, quando\nnecessário, também reorganizando. Nas palavras de Hardt e Negri (2012, p. 43)\n“(...) se refere a uma situação na qual o que está em jogo no poder é a\nprodução e a reprodução da própria vida”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESegundo Rabinow (2006), para que a dinâmica do biopoder atue\ndiretamente nas características vitais do sujeito, são necessários: um discurso\nenvolvendo elementos biológicos e dados estatísticos, legitimado por\n“especialistas” no assunto e espalhado pelo corpo populacional sob a forma de\nsaberes e regimes de verdade; estratégias de intervenção norteadas no discurso\nde preocupação com a vida e a morte de determinados grupos; e que esses mecanismos\nsejam internalizados por todos, de maneira que cada membro da sociedade queira\nreproduzi-las “espontaneamente”, a fim de assegurar o bem- estar de seu grupo,\nseja família, amigos, da nação, entre outros. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EAlém disso, assim como em nível micro o poder disciplinar produz o\nlouco, o delinquente, o marginal; o biopoder e a biopolítica também produzem os\nmarginalizados e disseminam discursos preconceituosos e excludentes para que os\nindivíduos ditos “corretos”, “saudáveis” e possuidores dos demais adjetivos apreciáveis\npossam mantê-los à parte de seu convívio. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EComo exemplos atuais dessas ações, é possível ressaltar os\ndiscursos e tratamentos xenofóbicos, os inúmeros casos de intensa violência\nfísica proporcionada aos imigrantes ilegais, as falas e comportamentos\nhomofóbicos, alguns inclusive gerando agressões e até mesmo assassinatos, os\nelevados índices de feminicídio, os embates a respeito das doenças emergentes\ncomo a COVID-19 e os avanços sobre a vacina de prevenção, bem como o racismo\npresente na sociedade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003ENesse caso, o Estado intervém nos hábitos de higiene, de locomoção nos\nespaços públicos, nas práticas sexuais, nas relações humanas, entre outros.\nSempre com o discurso de assegurar a manutenção e qualidade de vida da\npopulação. Segundo Foucault (1999, p. 158) “de um lado, da parte das\ndisciplinas do corpo: adestramento, intensificação e distribuição das forças,\najustamento e economia de energias. Do outro, o sexo pertence à regulação das\npopulações, por todos os efeitos globais que induz”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003ENo que tange ao sexo, o gerenciamento destas práticas pelo Estado\npossibilita o controle de inúmeros fenômenos como: a reprodução, o perfil\ngenético do indivíduo e seus descendentes, a saúde fisiológica e psicológica, a\ndefinição das práticas ditas como “aceitáveis” ou “inadequadas”, entre outros.\nHá um discurso que determina tempo e espaço para as práticas sexuais, de modo a\nnão afetar a produtividade do sujeito. Aplicação de estratégias de biopolítica na\nsexualidade são embasadas no discurso de controle de doenças sexualmente\ntransmissíveis (DSTs) e na reprodução excessiva, sobretudo nas famílias de\nmenor poder aquisitivo. Todavia, também há os discursos morais como a redução\nda promiscuidade, a prática em locais e horários “apropriados”, determinadas\ncondutas são consideradas aceitáveis e outras vulgares, praticadas somente com\npessoas marginalizadas pelos “bons costumes”: prostitutas, entre outros.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EAtualmente sob o discurso da “globalização” e “avanços tecnológicos”\nampliam-se os instrumentos e os discursos de necessidade de controle e\nmonitoração do indivíduo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan style=\"background: white; font-size: 11pt;\"\u003EA sociedade de controle é a prisão de\ngrades invisíveis que Adorno descreveu, é um suplantar silencioso dos direitos\ne da democracia de modo que o Estado detém um poder que não pode ser medido em\nseu começo e seu fim, ou em sua proporção, e “para que o poder tenha liberdade\nde fluir, o mundo deve estar livre de cercas, barreiras, fronteiras\nfortificadas e barricadas” (BAUMAN, 2001, p.23).\u003C\/span\u003E\u003Cspan color=\"windowtext\" style=\"font-size: 11pt;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan color=\"windowtext\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EO monitoramento está cada vez mais intrínseco à vida humana: o uso de\ncâmeras de segurança e babá eletrônica nos quartos dos bebês para observar a\nocorrência de algum incidente, instalação de câmeras em escolas interligadas\npor meio de aplicativos aos celulares de pais a fim de, onde estiverem, saberem\nem tempo real o que fazem, quando e na companhia de \u003Cspan style=\"font-size: 11.5pt; line-height: 150%;\"\u003Equem\u003C\/span\u003E; rastreadores instalados em veículos e\/ou\ncelulares para controlar cada lugar e quanto tempo permaneceu sob o discurso de\nprevenção de roubos, além das inúmeras câmeras instaladas por quase todo\nterritório.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA partir do enfoque da perspectiva foucaultiana, é correto afirmar\nque as relações estabelecidas nas escolas, hospitais, presídios, repartições\nmilitares e outras instituições operam com essa forma de controle, vigilância,\nconstrução e reprodução de comportamentos pré-estabelecidos. As instituições\ndisciplinares utilizam técnicas de exame, e, quando verificado algum desvio\ndesse padrão, aplicam sanções normalizadoras e punições destinadas à “correção”\ndos infratores. No entanto, por mais que estes elementos ainda se façam\npresentes no século XXI, a sociedade vivencia a cada dia com maior intensidade\ntransformações socioculturais, principalmente no setor tecnológico, que\ninterferem consideravelmente nas relações sociais estabelecidas. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: center; text-autospace: none;\"\u003E\u003Cb\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA sociedade do desempenho de\nByung-Chul Han\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cb\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EOs grupos sociais vêm constantemente desenvolvendo novas formas de\nprodução, exploração, consumo, conhecimento, bem como outras maneiras de se\nrelacionar que, segundo Han (2017a), não podem ser adequadamente explicadas por\nmeio do conceito filosófico de “sociedade disciplinar”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify; text-indent: 35.45pt;\"\u003EO cenário contemporâneo é caracterizado pela presença de espaços como\nacademias, centros estéticos, sites de relacionamento social, entre outros. Somado\na estes elementos, também se verificam comportamentos que merecem destaque, são\neles: a preocupação exacerbada com a divulgação da autoimagem expressando algo\npreviamente estipulado, estilo de vida acelerado e falsa sensação de liberdade\nque, por sua vez, transmite a ideia de que o sujeito consegue “fazer tudo”. O\nconjunto destes aspectos sugere uma análise do cenário atual a partir de um\nnovo caminho.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EDe acordo com Han (2017a), a sociedade do século XXI é\ncaracterizada pelas novas formas de exploração que envolvem: valorização do\nindividualismo, agilidade, hipercomunicação, \u003Ci\u003Emultitasking,\u003C\/i\u003E\nhipervalorização da imagem, articulados a um avanço tecnológico imensurável que\nse expressa em diversos setores sociais. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA conjuntura econômica da sociedade do desempenho e sua liberdade\ncoercitiva fazem com que o dualismo de conceitos como proletariado e burguês,\nopressor e oprimido apresente-se como inadequado para explicar toda a\ncomplexidade do cenário atual. Nesse contexto, Han afirma que: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"margin-left: 3cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"margin-left: 4cm; text-align: justify;\"\u003E\u003Cspan style=\"font-size: 11pt;\"\u003EA distinção entre proletariado e burguesia já não se\nsustenta. Literalmente, o proletário é aquele que tem como única propriedade a\nprópria prole. A sua autoprodução se restringe à reprodução biológica. Hoje, no\nentanto, é disseminada a ilusão de que qualquer um, enquanto projeto que se\nesboça livremente, é capaz de uma \u003Ci\u003Eautoprodução ilimitada\u003C\/i\u003E. A \u0026lt;ditadura\ndo proletariado\u0026gt; é, nos dias que correm, estruturalmente impossível. Somos\ntodos dominados por uma ditadura do capital (HAN, 2018b, p. 15)\u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; tab-stops: 45.8pt 91.6pt 137.4pt 183.2pt 229.0pt 274.8pt 320.6pt 366.4pt 412.2pt 458.0pt 503.8pt 549.6pt 595.4pt 641.2pt 687.0pt 732.8pt; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: #202124; font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHoje em dia, o sistema é regulado pelo capital, autoprodução,\nmaximização da produtividade e autogerenciamento. Estas características\ncolaboram para o desenvolvimento de uma sociedade permissiva, pois o sujeito\ntudo pode e tudo se permite, influenciado pelo discurso de que é exclusivamente\nsua a responsabilidade de atingir êxito. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EEsta talvez seja uma das formas mais eficientes de controle do\nsujeito, pois, conforme Han (2018b, p. 16), “quem fracassa na sociedade liberal\nde desempenho, em vez de questionar a sociedade ou o sistema, considera a si\nmesmo como responsável e se envergonha por isso”. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; tab-stops: 45.8pt 91.6pt 137.4pt 183.2pt 229.0pt 274.8pt 320.6pt 366.4pt 412.2pt 458.0pt 503.8pt 549.6pt 595.4pt 641.2pt 687.0pt 732.8pt; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EPara controlar o sujeito não são mais tão necessárias proibições,\ntortura ou vigilância; o discurso motivador, proativo e que estimula a\niniciativa já é suficiente para que o indivíduo autorregule.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; tab-stops: 45.8pt 91.6pt 137.4pt 183.2pt 229.0pt 274.8pt 320.6pt 366.4pt 412.2pt 458.0pt 503.8pt 549.6pt 595.4pt 641.2pt 687.0pt 732.8pt; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003EO sujeito de desempenho está livre da instância externa de domínio\nque o obriga a trabalhar ou que poderia explorá-lo. É senhor e soberano de si\nmesmo. Assim, não está submisso a ninguém ou está submisso apenas a si mesmo. É\nnisso que ele se distingue do sujeito de obediência. A queda da instância\ndominadora não leva à liberdade. Ao contrário, faz com liberdade e coação\ncoincidam (...) (HAN, 2017a, p. 29) \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 3.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 3cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EPercebe-se que a organização social contemporânea, ao unir liberdade\ne coerção, desenvolve uma forma bem mais sofisticada e eficiente de controlar,\ncondicionar e explorar os sujeitos. A livre coerção é uma estratégia do sistema\ncapitalista que a cada dia ganha mais força, principalmente com auxílio das\nferramentas digitais. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHoje em dia, espalha-se pelo tecido social uma falsa ideia do\nprincípio autonomia, que disfarça técnicas mais refinadas de controle. O\nindivíduo acredita ser livre para buscar o autoaperfeiçoamento, expondo\n“voluntariamente” suas habilidades como demonstração de êxito — o que pode ser\nrepresentado pela afirmação “\u003Ci\u003EYes, we can!\u003C\/i\u003E”, que tem se tornado\ndominante. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EEsta dinâmica é uma forma de liberdade paradoxal, pois as pessoas\ndeixam de ser “sujeitos da obediência” para se tornarem “empresários de si\nmesmo”. Além disso, devido à ilusão de terem capacidade e poder ilimitados,\ntorna-se necessário ocupar todo o tempo mostrando resultados. Neste caso,\npode-se afirmar que a autocoerção praticada nesta liberdade paradoxal também é\numa forma de violência, uma vez que o indivíduo não consegue oferecer\nresistência contra si mesmo, adoecendo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EAinda segundo o filósofo (2017a), enquanto a palavra-chave da\nsociedade disciplinar era dever, o cenário do desempenho migra para o verbo\npoder. Isto é de grande relevância, pois, ao enfatizar que o sujeito pode\nsuperar metas e aumentar a produtividade, consequentemente, a autoexploração, a\nautocoerção e a autofiscalização também se intensificam. Com isso, percebe-se\nque, sob o discurso do “sujeito livre e empreendedor de si mesmo”, escondem-se\nformas mais sutis e bem mais eficientes do que os mecanismos de coerção e exploração\ndisciplinares anteriormente empregados. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; tab-stops: 45.8pt 91.6pt 137.4pt 183.2pt 229.0pt 274.8pt 320.6pt 366.4pt 412.2pt 458.0pt 503.8pt 549.6pt 595.4pt 641.2pt 687.0pt 732.8pt; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EDurante a autoexploração, o sujeito está iludido acreditando que\nsua ação é sinônimo de eficiência e proatividade. Ele tem a falsa sensação de\nque o faz porque quer, sem cobranças e, principalmente, sem pressões\nexteriores. No entanto, assume a posição de senhor e escravo simultaneamente,\ninspecionando e exigindo de si o máximo de desempenho.\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: #202124; font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;; mso-fareast-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA extinção dos processos dialéticos transforma a sociedade no \u003Ci\u003Einferno\ndo igual\u003C\/i\u003E, o que colabora para a manutenção da condição social. As pessoas\nbuscam “voluntariamente” se enquadrar no que é bem-visto pelo grupo. Outro\nponto que se faz necessário destacar consiste no processo planejado de inibição\nda diferença. Para isso, são utilizados mecanismos sutis que atuam diretamente\nna psique do sujeito, fazendo com que o indivíduo deseje ser, ao mesmo tempo em\nque queira demostrar, que é igual aos demais. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESegundo Han (2017a, p. 8), as técnicas imunológicas da sociedade\ndisciplinar agem contra o que é estranho ao corpo, porém, as patologias\noriundas do cenário do desempenho são marcadas pelo excesso do igual e\naniquilação de tudo que difere. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EEstas técnicas disciplinares tornam-se insuficientes contra ações\nbaseadas no slogan “\u003Ci\u003EYes, we can!\u003C\/i\u003E” (ou também a famosa propaganda da Nike\n“\u003Ci\u003EJust do it!\u003C\/i\u003E”), exemplos de representações midiáticas deste excesso de\npositividade, uma vez que reforçam a falsa ideia de que todas as metas são alcançáveis.\nEm resposta, o indivíduo se obriga a mostrar que pode produzir cada vez mais,\nbem como acredita que sua capacidade ou incapacidade é responsável por\ninseri-lo num padrão de vida proposto, com uma intensidade tamanha que se\ntransforma numa forma de agressão. A violência da positividade ou violência\nneuronal é exaustiva e imanente ao sistema. Ela extingue a alteridade por meio\nda igualdade e neutralização da diferença, transformando-a em algo exótico. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ECom isso, pode-se afirmar que a violência, embora não deixe de\nexistir em sua forma física, atua muito mais no campo da subjetividade,\nproduzindo padrões de comportamento. Apesar da falsa impressão de estar\nexercendo a liberdade, o sujeito do desempenho é, no fundo, tão prisioneiro\nquanto o sujeito da obediência. Conforme Han (2017c, p. 10), a repressão\nexterna é substituída pela interna que oprime, agride e controla, num movimento\nde dentro para fora do indivíduo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ECumpre ressaltar, que o sujeito do\ndesempenho também é um consumidor e esse elemento engloba diferentes aspectos\ndo cotidiano. A postura consumista de olhar os produtos, comparar, observar o\nmais vantajoso para então adquirir, é aplicada também em outros setores da vida\ncotidiana: nos relacionamentos amorosos, nas amizades, nos posicionamentos\npolíticos etc. Esse tipo de análise é feito acriticamente, pois enxerga o outro\ncomo mercadoria e não como sujeito em questão.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EComo resultado desses processos, de acordo com Han (2017a),\ncarência e culpa acompanham as pessoas no trabalho, nas amizades, no cuidado\ncom a saúde, na manutenção da beleza, nos relacionamentos amorosos, entre\noutros. É uma autoconcorrência sem fim, que acaba com o adoecimento do\nindivíduo, “realizar-se e autodestruir-se, aqui, coincidem” (2017a, p 86).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EO sujeito do desempenho é rodeado\npor uma gama de opções, não tendo tempo hábil para estabelecer uma forte\nligação com nenhuma delas. A perda desse elo provoca um esvaziamento das\nrelações e uma constante insatisfação interior. Torna-se um círculo vicioso,\npois, com a continuidade da insatisfação, o indivíduo descarta o elemento\nescolhido e realiza outra seleção, permanecendo nesta atitude incessantemente.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ENeste caso, para Han (2018b, p. 11) o intenso isolamento das\npessoas corrobora a ausência da liberdade no cenário atual: “Só nos sentimos\nrealmente livres em um relacionamento bem-sucedido, em um feliz estar junto”. A\nimpossibilidade desta dinâmica produz pessoas frustradas, carentes e\ninsatisfeitas. Segundo o filósofo, exercer a liberdade corresponde à forma como\nos sujeitos se relacionam. No entanto, o regime neoliberal favorece o\nisolamento como possibilidade para a autoexploração, através do controle das\nmúltiplas formas de expressão da autonomia, sejam desejos, sentimentos ou\nemoções. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EDesta maneira, é possível afirmar que a dinâmica do poder opera de\nmodo mais articulado e produz um resultado mais intenso do que as estratégias\ndo dever. Tem-se um cenário de maior repressão, por meio do recurso à\niniciativa e à motivação, sem necessidade de proibição ou censura. No entanto, se,\ncomo efeito colateral, a sociedade do dever produz marginalizados, criminosos e\ndelinquentes, a sociedade do desempenho constrói indivíduos angustiados,\ndepressivos e cansados. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ENo que tange especificamente ao \u003Ci\u003Emultitasking\u003C\/i\u003E, trata-se,\npara o filósofo, de um retrocesso civilizatório: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 3.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 3cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003EA multitarefa não é uma capacidade para a qual só seria capaz o\nhomem na sociedade trabalhista e de informação pós-moderna. Trata-se antes de\num retrocesso. A multitarefa está amplamente disseminada entre os animais em\nestado selvagem. Trata-se de uma técnica de atenção, indispensável para\nsobreviver na vida selvagem. (...) A preocupação pelo bem viver, à qual faz\nparte uma convivência bem-sucedida, cede lugar cada vez mais à preocupação por\nsobreviver (HAN, 2017ª, p. 33) \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 3.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 3cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EDesta maneira, apesar da\nhiperatenção e do \u003Ci\u003Emultitasking \u003C\/i\u003Eparecerem qualidades apreciáveis, ambas\ncolaboram para produção de sujeitos depressivos e fracassados. Na verdade,\nestes elementos contribuem para construção de relações superficiais, momentâneas\ne que em nada contribuem na construção da subjetividade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHan (2013ª) também demonstra que a\nhipervalorização do desempenho na sociedade contemporânea provoca uma série de\nefeitos colaterais, que marcam profundamente a subjetividade. São eles: uso\nexcessivo de medicamentos para potencializar as capacidades, aumento de doenças\nneuronais, presença constante do narcisismo na subjetividade, sofrimento\npsíquico e intrapsíquico, ausência de diálogo e reflexão crítica, falta de\natenção contemplativa, racionalização dos sentimentos, desaparecimento da\nalteridade, construção de novas formas de exploração, não aceitação da\nrealidade, frustração doentia, entre outros.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EComo resultado deste fenômeno, a sociedade do cansaço também se\ntorna a sociedade do \u003Ci\u003Edopping\u003C\/i\u003E, conforme preconiza Han (2017ª). Nunca\nhouve tanto incentivo para o uso de medicamentos que fomentem as capacidades\ncognitivas como hoje em dia, e a principal causa dessa mudança é o imperativo\ndo desempenho presente na sociedade. Atualmente, há uma “normalização” da\noferta e demanda de produtos para ampliar a memória, aumentar a capacidade de\naprendizagem e melhorar a resposta diante estímulos físicos e mentais, que\nfazem com que o indivíduo permaneça continuamente insatisfeito com sua\nperformance e busque cada vez mais ferramentas que auxiliem na autossuperação. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EPara Han (2017c, p. 98), a capacidade de reconhecimento da\nalteridade do outro e dos seus próprios limites constitui o caráter humano.\nTodavia, a concepção de sujeito livre na sociedade do desempenho está ligada à\nausência deste processo. O homem do desempenho “não possui caráter”; ele pode\ntudo e está pronto para qualquer coisa, o que a longo prazo provoca a exaustão\npsíquica. O homem sem caráter também se torna depressivo devido a fatores como:\na ausência de descanso físico e mental, a falta de negatividade e seus efeitos deformadores\ne desestabilizadores, a instabilidade psíquica e a inconclusividade de si\nmesmo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E(...) Um outro fator que também origina a depressão – e que muitas\nvezes desemboca no \u003Ci\u003Eburnout \u003C\/i\u003E– é principalmente a exagerada e excessiva\nrelação consigo mesmo, levando à adoção de traços destrutivos. O sujeito de\ndesempenho esgotado, depressivo está, de certo modo, enfastiado de si; cansado\ne esgotado de brigar consigo. Totalmente incapaz de sair de si, de estar \u003Ci\u003Elá\nfora\u003C\/i\u003E, de abandonar ao \u003Ci\u003Eoutro\u003C\/i\u003E, ao \u003Ci\u003Emundo\u003C\/i\u003E, vai se remoendo\ninteriormente, o que paradoxal e paulatinamente deixa- o oco e causa\nesvaziamento. Ele vai se \u003Ci\u003Efechando \u003C\/i\u003Eem uma “roda de hamster”, que gira\nsempre mais veloz em torno de \u003Ci\u003Esi mesma \u003C\/i\u003E(HAN, 2017c, p. 71) \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 3.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 3cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EDesta maneira, percebe-se que a\nausência de repouso e da passividade diante dos estímulos externos resulta em\num mergulho contínuo em si mesmo através de fenômenos de autocobrança,\nautovigilância e autoexploração que conduzem ao esgotamento. Como exemplo,\npode-se destacar o \u003Ci\u003Ehomeoffice \u003C\/i\u003Eque transforma a residência numa extensão\ndo trabalho e reduz ao máximo os espaços de lazer e descanso.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EOutro aspecto importante no que tange aos mecanismos de controle\natuais diz respeito ao mecanismo da ultraexposição, do desvelamento intenso do\ncorpo e suas manifestações, reduzindo-o em meras imagens. De acordo com Han\n(2017d) este fenômeno arruína o olhar, profana o sagrado, desmistifica o\nmistério, a sexualidade, o desejo e a alteridade. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA eficiência dessa forma de controle se dá em virtude da\nsubstituição da coerção pela autorrevelação e autoexposição na divulgação das\ninformações. É importante destacar que essa dinâmica também é uma forma de\nviolência que tem como base a garantia de transparência. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EQuando o indivíduo expõe imagens,\nsejam suas ou de terceiros, sua única preocupação é ser visto pelo maior número\nde pessoas possíveis, não havendo nenhum compromisso com o respeito. Na\nverdade, nos tempos atuais, a autoexposição se tornou mais que um desejo\nimpensado, ela é uma pulsão em ser visto. Hoje em dia não há mais segredos,\nsigilos ou estranhamento. Tudo deve ser exposto, revelado e desnudado.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ECom isso, as pessoas se expõem na ilusão de\nacreditarem que as redes sociais são formas de manifestação da liberdade,\nporém, tornam-se escravas das mesmas. Como exemplo, é possível citar o desejo\nque alguns indivíduos possuem de revelar nas redes tudo que compram ou ganham,\nmostrando assim seu poder aquisitivo ou o nível de consumismo como sinal de\nstatus; ou quando comentam em notícias e imagens compartilhadas para demonstrar\n“sapiência”.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESe o neoliberalismo produz cidadãos consumidores, é necessária a\nexistência de uma estratégia que assegure este fenômeno. Assim, a necessidade\nde autoexposição ao máximo do que se consome funciona como um mecanismo eficaz,\npois além de verificar se este fenômeno ocorre, ainda faz com que o indivíduo\ndeseje continuar consumindo novos elementos para maximizar a divulgação de sua\nimagem, em uma espécie de círculo vicioso. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA autoexposição engloba os múltiplos aspectos da vida cotidiana.\nAssim, além da imagem de sujeito consumidor, o indivíduo também se preocupa em\nprovar que se enquadra \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003Enos padrões pré-estabelecidos e socialmente\ndesejados, como exemplo: as fotos de situações que confirmem a ideia de\npertencer a uma família feliz, de viagens incríveis, do corpo malhado ou\npraticante de atividade física, do consumo de alimentos saudáveis, de\nparticipar de festas ou eventos importantes, entre muitos outros.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EAinda de acordo com Han (2018a) vivemos numa sociedade com excesso\nde positividade e ênfase na aparência, cuja preocupação principal é expor o\nmáximo possível sua imagem na busca do próprio reflexo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EO consumismo dita as regras de como os sujeitos devem se enxergar\ne tratar uns aos outros. A Internet e os demais elementos da cultura midiática\nromantizamos discursos que o associam a vivência de novas experiências. Desta\nforma, os sujeitos do desempenho, sempre insatisfeitos, são estimulados a\nconsumir e descartar quando o objeto consumido não fornece a mesma intensidade\nde prazer, devendo \u003Ci\u003Ea posteriori\u003C\/i\u003E, buscar novas experiências tão ou mais\nprazerosas quanto as anteriores. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ possível compreender a articulação entre imaginação e consumismo\natravés do trecho abaixo: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E(...) O si-mesmo moderno perceberia seus desejos (\u003Ci\u003EWünsche\u003C\/i\u003E)\ne sentimentos em grande medida de maneira imaginativa através de mercadorias e\nimagens midiáticas. Sua força da imaginação estaria determinada, sobretudo pelo\nmercado de bens de consumo e pela cultura midiática (HAN, 2017d, p. 65) \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 3.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 3cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA imaginação que outrora atuava como potencial criador, hoje em\ndia é norteada pelo consumo e colabora para realização dos impulsos\nconsumistas. O sujeito observa as imagens e discursos envolventes, imagina as\npossibilidades de sensações e experiências que ele pode experimentar (seja\nconsumindo os objetos ou as pessoas coisificadas) e anseia por obtê-las. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ importante destacar que nem sempre as expectativas criadas pelo\nsujeito durante a observação de imagens correspondem às sensações diante da\nexperiência com a realidade, proporcionando frustrações. Todavia, para Han\n(2017d, p. 64) não é o objeto em si que produz essa consequência, mas sim essa\nnova relação entre sujeito — desejo — objeto que provoca as decepções.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EEste cenário, segundo Han (2018a), contribui para que o sujeito\nseja explorado por completo e para além de sua jornada de trabalho. Com a\natenção focada no desempenho, atitudes que possibilitam o descanso e a\ncontemplação estética perdem sua importância, sendo deixadas em segundo plano.\nComo exemplo dessas atividades descartadas pode-se mencionar: ouvir música, ler\npoesias, dançar, apreciar obras artísticas, entre outras. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EEssas ações estimulam o olhar contemplativo e o tédio profundo.\nElementos que segundo o filósofo, contribuem para o resgate da experiência do\nser e do espanto, fundamental na construção da subjetividade. Para o filósofo,\na ausência destes é um caminhar da sociedade para a barbárie. \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESegundo\nHan (2017d, p. 73) esse resgate ocorre através da construção de uma nova\nrelação com o tempo, que torne possível desconectar-se, desacelerar-se,\npermanecer em repouso contemplativo, permitindo-se analisar para além do que\nestá na própria imagem.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EPode-se dizer que hoje em dia não são os sujeitos que dominam os\naparatos tecnológicos, mas estes que conduzem seus comportamentos e desejos. Há\nquase que uma relação passional e de devoção entre o sujeito e o aparelho\ntecnológico, este muita das vezes controlando seu tempo, determinando suas\nações e concentrando sua atenção. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: center; text-autospace: none;\"\u003E\u003Cb\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EConclusão\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESeja\npara Han ou para Foucault, o poder só existe a partir das múltiplas relações\nestabelecidas entre os sujeitos. Não há nenhuma dinâmica em que o poder esteja\nausente. Ele atua como uma relação de força juntamente com outros elementos:\nsão eles: os processos de resistência, os mecanismos de controle, os saberes, e\nas técnicas de vigilância e punição. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EOs dois filósofos descrevem criticamente a sociedade, enfatizam as\ntécnicas de controle, vigilância e punição além dos inúmeros mecanismos de\nexploração. O filósofo sulcoreano é bem mais crítico em sua visão, porém ambos\ntêm um elemento em comum: apesar de mencionarem a necessidade de transformar o\ncorpo social, nenhum apresenta uma solução definida, nenhuma alternativa\nsoteriológica. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESegundo os dois estudiosos, a possibilidade de construção de uma\nsociedade mais reflexiva se dá por meio dos sujeitos, em suas ações micropolíticas,\ne não pelas instituições ou pelo governo \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003Einstituído. O ponto de partida\nocorrerá quando as pessoas repensarem suas práticas, a partir de uma \u003Ci\u003Eperspectiva\nética\u003C\/i\u003E. Deste modo, é possível criar formas de se relacionar com os outros e\nconsigo mesmo, reavaliar os discursos dominantes, reconsiderar os regimes de\nverdade e as práticas sociais.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EPor fim, hoje em dia, as instituições sociais e demais elementos\nque compõem o sistema, fazem uso de técnicas de controle, jogos de verdade,\ndiscursos e outros dispositivos para atuar no corpo físico e na psiquê do\nindivíduo, com o intuito de assujeitá-lo. Pode-se afirmar que a sociedade\ncontemporânea aperfeiçoou a positividade do poder, aprimorou os discursos,\nintensificando a impressão de que a exacerbada autoexposição é natural,\ndesejável e que representa justamente a liberdade do sujeito, não havendo,\ninclusive, nada para esconder.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EReferências Bibliográficas:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background: white; font-size: 12pt; line-height: 150%;\"\u003EBAUMAN, Zygmunt. Modernidade líquida. Tradutor\nPlínio Dentzien. Rio de Janeiro: Zahar, 2001.\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EFOUCAULT,\nMichel. \u003Cb\u003EDois Ensaios sobre Sujeito e Poder. \u003C\/b\u003ETradução parcial do texto:\nMichel Foucault, “Deux essaissurlesujet et lepouvoir”, in Hubert Freyfuse Paul\nRabinow,Michel Foucault. Um parcoursphilosophique, Paris, Gallimard, 1984. Pp.\n297-321. 16\/12\/2009. Disponível em: [jornalista.tripod.com] Acesso em\n10\/11\/2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E______________.\n\u003Cb\u003EHistória da Sexualidade I: \u003C\/b\u003Ea vontade do saber. Tradução: Maria Thereza\nda Costa Albuquerque. Rio de Janeiro, Editora Graal, 1999.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb\u003ESociedade do Cansaço. \u003C\/b\u003ETradução: Enio Paulo Giachini.\nPetrópolis, RJ: Vozes, 2017a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E______________.\n\u003Cb\u003ESociedade da Transparência\u003C\/b\u003E. Tradução: Enio Paulo Giachini. Petrópolis,\nRJ: Vozes, 2017b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E______________.\n\u003Cb\u003ETopologia da Violência. \u003C\/b\u003ETradução: Enio Paulo Giachini. Petrópolis, RJ:\nVozes, 2017c.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E______________.\n\u003Cb\u003EAgonia do Eros\u003C\/b\u003E. Tradução: Enio Paulo Giachini. Petrópolis, RJ: Vozes,\n2017d.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E______________.\n\u003Cb\u003ENo enxame: \u003C\/b\u003Eperspectivas do digital. Tradução: Lucas Machado. Petrópolis,\nRJ: Vozes, 2018a.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E______________.\nPsicopolítica: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003Eo neoliberalismo e as novas técnicas de poder.\nTradução: Maurício Liesen. Belo Horizonte: Ayiné, 2018b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify;\"\u003EHARDT, Michael;\nNEGRI, Antonio. \u003Cb\u003EImpério\u003C\/b\u003E. Tradução: Berilo Vargas. 8. ed. Rio de Janeiro:\nRecord, 2012\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp class=\"Default\" style=\"line-height: 150%; text-align: justify;\"\u003ERABINOW, Paul. \u003Cb\u003EO\nconceito de biopoder hoje\u003C\/b\u003E. In: Revista de Ciências Sociais, n. 24, 2006\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESOUZA,\nEloisio Moulim de; MACHADO, Leila Domingues; BIANCO, Mônica de Fátima. \u003Cb\u003EPoder\nDisciplinar: \u003C\/b\u003EA Analítica Foucaultiana como uma Alternativa as Pesquisas\nOrganizacionais Sobre Poder. III Encontro de Ensino e Pesquisa em Administração\ne Contabilidade. João Pessoa\/ PB – 20 a 22 de novembro de 2011. Disponível em:\nhttp:\/\/www.anpad.org.br\/admin\/pdf\/enanpad2004-teo-1230.pdf. Acesso em\n10\/11\/2021.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\n\n\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px; text-align: center;\"\u003E\u003C\/span\u003E\u003Cp\u003E\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/7391553378838338641\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/dialogo-entre-sociedade-disciplinar-de.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7391553378838338641"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7391553378838338641"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/dialogo-entre-sociedade-disciplinar-de.html","title":"Diálogo entre a sociedade disciplinar de Michel Foucault e a sociedade do desempenho de Byung-Chul Han"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgYdjE9iU5y7Vkz8A6_-NvWLQ8laE4h3MfD_ZLcYIww17G3UunJP9ls6_6urTcfQHwrKeMAoq4h8TnILZ-4LyG9yWkf0ZRhdUYvDBGNQgTwdLXonyDYlVq4es0ad5XOSmSeIbuQh_Zxpsbh78o6aAVkgA_1lafq8tJ74JowoDDT0IH5xJdbUj9gSEny\/s72-w400-h160-c\/Design%20sem%20nome%20(2).png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-3867833219818009617"},"published":{"$t":"2022-03-22T22:25:00.007-03:00"},"updated":{"$t":"2022-03-22T23:18:11.240-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Dialética da Ferida: uma abertura para outra relação com o mundo"},"content":{"type":"html","$t":"\u003Cp\u003E\u0026nbsp;\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"background-color: white; color: #333333; font-size: 13px;\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgsgEXFdyf4dcxKYiGpDd447HcyXkDYDaBM_YtVfsJdjnmbIKbB1kZSoY9R1f78PTQ16J7lKn0_qCJcr_AJDHjHzjkghsd0g5gZtkxD6-NoC05oQg5u5TLfWlxu3u2PfHst2uYr2r-GxwSZT34tVkMC1Pf07kw-vLFPJjVQ-Frtb5BoDDe09u4HxyCk\/s800\/Design%20sem%20nome%20(1).png\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg alt=\"Word can heal, word can wound - Pintura de Rodrigue Semabia\" border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"160\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgsgEXFdyf4dcxKYiGpDd447HcyXkDYDaBM_YtVfsJdjnmbIKbB1kZSoY9R1f78PTQ16J7lKn0_qCJcr_AJDHjHzjkghsd0g5gZtkxD6-NoC05oQg5u5TLfWlxu3u2PfHst2uYr2r-GxwSZT34tVkMC1Pf07kw-vLFPJjVQ-Frtb5BoDDe09u4HxyCk\/w400-h160\/Design%20sem%20nome%20(1).png\" width=\"400\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EWord can heal, word can wound - Pintura de Rodrigue Semabia\u003C\/span\u003E\u003C\/div\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\" style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1jerim4tGryaO0Ly3H6jamUGaYWYNabV_\/view\"\u003EPDF\u003Cb\u003E\u0026nbsp;\u003C\/b\u003E\u003C\/a\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR;\"\u003EEder\nAleixo\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR;\"\u003EEder Aleixo é mestrando em filosofia na UFABC,\ndesenvolve uma dissertação na área de teoria do conhecimento, sobre as\nimplicações das imagens digitais na formação das subjetividades contemporâneas,\npautada, principalmente, na obra de Byung-Chul Han, e orientado pela Professora\nDr. Paula Braga. É formado em artes visuais pela UNICAMP, e tem experiência nas\náreas de história da arte, curadoria e crítica de arte.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR;\"\u003EResumo: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR;\"\u003EA\nintenção do artigo é expor o que pode ser lido como um projeto de sujeito na\nobra de Byung-Chul Han. A partir da bibliografia analisada, entende-se que o\nautor se preocupa com o modo segundo o qual os indivíduos relacionam-se com o\nmundo e que em suas reflexões sugere outros modos de relação. O texto é uma\ntentativa de acompanhar os desdobramentos de sua proposta de sujeito, bem como\npontuar quais as diferenças e aproximações entre os modos de relação discutidos\nno percurso da obra, que possui uma mudança de foco a partir de 2010. Portanto,\npara a melhor compreensão da trajetória de pensamento do filósofo, a análise\nfoi desenvolvida em dois momentos: um que analisa sua obra do início até a\npublicação do livro “Sociedade do cansaço”; o segundo momento que parte desta\naté a atualidade. No primeiro aborda o excesso de fechamento e faz a crítica da\nrelação com negatividade, momento em que Han antagoniza a tradição eurocêntrica\ndo sujeito moderno-monádico e a contrapõe a tradição zen-budista do sujeito\ncomo abertura radical; no segundo momento aborda o excesso de positividade e de\nabertura presentes na contemporaneidade digital e neoliberal, que faz emergir o\nsujeito da abertura-narcísica ao qual contrapõe seu próprio projeto de sujeito.\nEm ambos os momentos, discute-se a relação sujeito-mundo. Neles se encontra,\ncom as distinções cabíveis, a continuidade de uma dialética da ferida, que fala\nda necessidade de um sujeito aberto a se expor a alteridade atópica como tal.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR;\"\u003EPalavras-chave: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR;\"\u003EDialética\nda ferida; Abertura ao outro; Eu narcísico; Alteridade Atópica.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt;\"\u003EAbstract: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt;\"\u003EThis article\naims\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E \u003C\/b\u003Eto expose what can be read as a\nproject of subject in Byung-Chul Han’s work. Based on the analyzed\nbibliography, it is understood that he is concerned with the way in which\nindividuals relate themselves to the world, and that his reflections suggest\nother ways of relating. The text is an attempt to follow the unfolding of his\nproposal of subject, as well as to point out the differences and similarities\nbetween the relationship modes suggested by him. Therefore, for a better\nunderstanding of the philosopher's thought trajectory, the analysis was carried\nout in two stages: one that confronts his work prior to the book “Burnout\nSociety”; and another that faces it from that one to the present. In the first\none, it addresses the excess of closure and criticizes the relationship with\nnegativity when Han antagonizes the Eurocentric tradition of the modern-monadic\nsubject and opposes it to the Zen-Buddhist tradition of the subject as a\nradical opening; in the second, the approach deals with the excess of\npositivity and openness present in digital and neoliberal contemporaneity,\nwhich makes the subject of the narcissistic opening emerge, to which he opposes\nhis own project of subject, both applied in the subject-world relationship.\nFrom the analyses it is possible to assume, with the appropriate distinctions,\nthat there is a continuity of a wound dialectic that speaks of the need for an\nopen subject to expose himself to atopic otherness as such.\u003C\/span\u003E\u003Cspan lang=\"EN-US\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt;\"\u003EKeywords: \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt;\"\u003EWound\ndialectics; Openness to the other; I narcissistic; Atopic Otherness.\u003C\/span\u003E\u003Cspan lang=\"EN-US\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EUma Abertura: o deslocamento temático\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: ArialMT;\"\u003EPara apresentar o projeto de sujeito presente na obra de Byung-Chul Han,\nnecessariamente, deve-se primeiro estabelecer uma abertura que exponha a\ninterioridade e alteridade de seu percurso filosófico. As linhas que seguem\nintroduzem sua obra, e evidenciam as razões do método de exposição escolhido\npara a temática central: uma abertura para outra relação com o mundo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: ArialMT;\"\u003EAqui, pretende-se demonstrar que, apesar das notáveis transformações nos\ntemas abordados por Han, há uma reflexão sobre a constituição de um outro\nsujeito que se manteve no decorrer das obras. Han tem diagnosticado, desde\nlivros como “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EFilosofia do zen-budismo\u003C\/i\u003E”\ne “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EMorte e alteridade\u003C\/i\u003E”, publicados em\n2002, a existência de um Eu da autorreferência constituído isolado do mundo. Em\noposição, tem, com sua escrita telegráfica, dado indícios de que, para superar\nesse Eu, é necessário o desabrochar de um outro sujeito, um capaz de se abrir e\nque, se expondo ao mundo, saiba recebê-lo com hospitalidade, mesmo que, com isso,\nnegue a si próprio. O diagnóstico do eu da autorreferencialidade se mantém, mas\npassa por alterações quanto às causas que levam a ele, quando o autor passa a\nanalisar a estruturação das subjetividades não pelas formas epistemológicas da\ntradição filosófica ocidental, e sim a partir dos fenômenos contemporâneos. Há,\nportanto, uma virada temática que ocorre em “Sociedade do cansaço”(2010). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: ArialMT;\"\u003ENesse panorama, o artigo apresenta os modos de abertura que aparecem\ndurante a análise de dois conceitos de sujeitos constitutivamente distintos: o\nmoderno-monádico na obra pré sociedade do cansaço; e o contemporâneo-narcísico\na partir desta. Os modos de abertura, por sua vez, aparecem na forma de outros\ndois sujeitos opostos, respectivamente, aos primeiros: o sujeito zen-budista da\nabertura radical; e o sujeito proposto por Han, que aqui será chamado de\nsujeito da distância. Os últimos descrevem indivíduos que se permitem ser\npenetrados e feridos pelo mundo.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoCommentText\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: ArialMT;\"\u003EUm leitor desavisado que confronte, superficialmente, obras de Han nas\nquais ele analisa diferentes sujeitos, como “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EHiperculturalidade: cultura e globalização\u003C\/i\u003E” e “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ENo Enxame: perspectivas do digital\u003C\/i\u003E”, publicadas respectivamente em\n2005 e 2013, pode se espantar, tamanha a diferença na abordagem de temas como a\ninternet e o meio digital. Para além de razões históricas, isto é, a primeira\nobra publicada num momento mais otimista em relação às redes e a segunda já pós\nPrimavera Árabe, com sua sabida manipulação midiática e vislumbrando os efeitos\ndas redes sociais, a diferença se dá pel\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003Ea\nmudança do sujeito foco de sua análise; no primeiro momento, quando analisa o\nsujeito moderno-monádico, o autor discute uma tradição e indivíduos que padecem\ndo excesso de limites excludentes que definem e afastam a negatividade que\nproduzem, ou seja, o outro do eu rígido fixado pelos limites, enquanto que,\napós a virada temática, quando analisa o sujeito contemporâneo-narcisista, o\nfilósofo discute o excesso de positividade\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\n\u003C\/span\u003Edado pela atual ausência de limites que fariam o outro aparecer como\ntal.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EPortanto, existem dois\nmomentos de reflexão na obra de Byung-Chul Han. No primeiro deles, pré “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ESociedade do cansaço\u003C\/i\u003E” (2010),\ndestacam-se duas características: 1 – a crítica da tradição de pensamento\nfilosófico ocidental e da abordagem da negatividade produzida por seus modelos;\ne, 2 – a crítica dos sujeitos constituídos nessa estrutura de pensamento: o\nsujeito moderno-monádico. \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ENo início de sua\nfilosofia, pautando-se nas traduções para o português, cabe pontuar que Han se\nlevanta, especialmente, contra a interioridade excludente das mônadas e\nsubstâncias que fecham o sujeito em si. (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E [2002]) E ainda\ndepõe contra a existência heroica do sujeito que, mesmo diante da morte,\nretorna enfaticamente para si e para seus limites. (HAN, 2020 [2002]) Nesta\nfase, a escrita do autor aponta para como os sujeitos, presos nos limites que\nformam a interioridade do Si, perdem a relação com o mundo e vivem a\nautorreferencialidade. Criticando as bases do pensamento ocidental, como a\nrazão e a concepção de Deus, Han entende que o ocidente busca constituir o Si\nem torno de categorias como absoluto, o puro, o eterno e a infinitude. Um\nmovimento que permite ao Si afundar-se\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: LiberationSerif;\"\u003E no puro pensamento, no qual “o ser humano está\ninteiramente consigo mesmo, se relaciona apenas consigo mesmo, se apoia apenas\nem si mesmo. Nenhuma exterioridade atrapalha a sua contemplação\nautorreferencial.”\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E\n[2002], p.18) Uma utopia racional que faz o Si livre da relação com o outro;\n“[...]\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: ArialMT;\"\u003E um eterno\nouvir-a-si-mesmo-falar, no qual nenhuma voz do outro penetra. A razão promete\nessa\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E autorreferência pura, autoerótica.” (HAN, 2020[2002],\np.46) Por conseguinte, nessa fase, Han acredita que é do excesso de limites que\nbusca sempre perpetuar o Si em si, fechado para o mundo, que os sujeitos\npadecem. E, por isso, urge que eles se abram afavelmente ao mundo.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ENo segundo momento de\nsuas reflexões, isto é, a partir de “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ESociedade\ndo Cansaço\u003C\/i\u003E”, o autor desloca suas análises da tradição do pensamento\nfilosófico ocidental para os produtos, modelos e discursos culturais da\ncontemporaneidade. É uma fase em que o filósofo não fala mais dos limites como\num problema, mas sim dos danos causados pela ausência deles. Não há limites\nporque só se considera mundo aquilo que reflete o indivíduo, que é igual a ele.\nHan diagnostica uma mudança de paradigma que ocorre com a substituição da\nsociedade da disciplina pela sociedade do desempenho; essa última sustentada\npela “continuidade de um nível” de produção a partir de “esquemas positivos de\npoder” (HAN, 2017\u003Csup\u003Eb\u003C\/sup\u003E[2010], p.25). A mudança consiste na saída de uma\nestrutura pautada na proibição e controle físico dos corpos e a entrada numa\nestrutura que opera pela positividade e pela positivação do mundo. \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EAs análises iniciadas\nem “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ESociedade do desempenho\u003C\/i\u003E”, em\ncerta medida, não podem separar-se da análise dos meios digitais e de seus\ndesdobramentos sobre o sujeito, pois são elas que levam Han a diagnosticar o\nsurgimento de um novo sujeito, o contemporâneo-narcísico, o “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ehomo digitalis\u003C\/i\u003E” (HAN, 2018[2013]), que\n“graças à digitalização total do ser” alcançou “uma humanização total, \u003Ci\u003Euma\nsubjetividade absoluta, \u003C\/i\u003Ena qual o sujeito humano se depara apenas consigo\nmesmo.” (HAN, 2019\u003Csup\u003Ea\u003C\/sup\u003E[2015]. p. 41) Assim, na nova fase, tomando o\ndesempenho neoliberal e a digitalização da vida como fios condutores, o\nfilósofo depara-se com uma nova ordem dos limites, da qual resulta o conceito\nde inferno do igual que delineia a uniformização e a des-limitação\ncontemporâneas. \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA partir desse fio\ncondutor, Han entende que é possível falar de uma era pós-imunológica que não\nlida com a “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ealteridade e a estranheza\u003C\/i\u003E”,\nque são substituídas por diferenças “que não provoca[m] nenhuma reação imunológica.”\n(HAN, 2017\u003Csup\u003Eb\u003C\/sup\u003E[2010], p.10) Nesse sentido, a nova ordem de limites\nprovoca “a erosão do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EOutro\u003C\/i\u003E” (HAN,\n2017\u003Csup\u003Ea\u003C\/sup\u003E[2012], p.7) e a “narcisificação do si mesmo” (HAN, 2017\u003Csup\u003Ea\u003C\/sup\u003E[2012],\np.8) que apenas lida consigo e com os seus no inferno do igual. O Eu contemporâneo\nse insere numa sociedade que sequer reconhece o Outro, diferente do Si fechado\nda tradição que levantaria limites excludentes contra o Outro. Hoje se está em\numa ordem social que impede a relação com o outro \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eatópico\u003C\/i\u003E, – sem lugar –, na qual constantemente “[...] nivelamos\ntudo ao igual, porque perdemos de vista justamente a experiência de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eatopia\u003C\/i\u003E do outro”; na atualidade a\ntendência é “eliminar a alteridade atópica em prol de diferenças consumíveis,\nsim, \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eheterotópicas\u003C\/i\u003E.” (HAN, 2017\u003Csup\u003Ea\u003C\/sup\u003E[2012],\np.9)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ENessa sociedade, visto\nque “a alteridade não é uma diferença consumível” (HAN, 2017\u003Csup\u003Ea\u003C\/sup\u003E[2012],\np.34-35), o outro como limite e como sem lugar no Eu não aparece, pois apenas\naparece o que é consumível. Nela surge um retorno ao momento da indistinção do\nnarcisismo infantil, tudo nutre a majestade-Eu\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%202.docx#_ftn1\" name=\"_ftnref1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"FootnoteAnchor\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"FootnoteAnchor\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\nque tem fome, que tudo mastiga até a uniformização que permite o engolir. As \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Esubjetividades absolutas\u003C\/i\u003E constituídas\nsob o paradigma do desempenho, como não reconhecem limites, não têm a\noportunidade de se abrir ao mundo. Em outras palavras, reconhecendo-se como\ntotais, não há limite que precise ser aberto. Aqui, Han urge que o Eu se\ndistinga do mundo para vê-lo e para experimentá-lo, pois a distinção faz o\noutro aparecer.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EAlém de ser referente\naos objetos de suas reflexões, pode-se dizer que a virada do filósofo, também,\né tributária do conceito de poder que desenvolve, durante as análises da\nsociedade composta pelos sujeitos da tradição moderna ocidental, na obra “O que\né poder?”(2005). Nela Han observa que o sujeito contemporâneo considera o poder\ncomo fenômeno negativo (no sentido de julgamento de valor), atando-o sempre\ndestruição e repressão, mas o autor explora-o como um fenômeno positivo\ninvestigando as faces do poder que “também atua[m] de maneira produtiva” (HAN,\n2019e [2005], p.20). Esse conceito de poder positivado está estruturado como a\ncontinuidade da vontade de um ego sobre um alter, no qual “o poder do ego\nalcança seu máximo justamente quando o alter obedece a sua vontade a partir de\nsua própria vontade.” (HAN, 2019e [2005], p. 16) Nesta formula o “poder deve\ntransformar o ‘não’ sempre [que] possível em um ‘sim’. Ao contrário da\nconcepção negativa de poder, que sempre diz ‘não’, a função do poder do meio de\ncomunicação consiste em elevar a probabilidade do sim.” (HAN, 2019e [2005],\np.21) Dedica-se a esta faceta do poder porque lhe interessa o poder que é rico\nem mediação, que não age a partir da violência direta e que passa despercebido.\nPara Han\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-ansi-language: PT-BR;\"\u003E“a impressão de\nque o poder é destrutivo ou inibidor surge por se atentar, apenas no interior\nda constelação pobre de mediação da coerção, para o poder que oprime. Onde o\npoder, ao contrário, não aparece como coerção, ele acaba quase passando\ndesapercebido. No consentimento, é como se desaparecesse. O juízo negativo\nsobre o poder surge, portanto, de uma percepção seletiva” (HAN, 2019e [2005],\np.21)\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA abordagem do poder,\ndelineada na obra de 2005, faz com que Han traga luz para um arranjo do poder\nque faz liberdade coincidir com opressão (HAN, 2019e [2005], p.72), o que faz\ncom que poderes, como vontades externas, não sejam percebidos como tais. Nesse\nsentido, a sociedade de desempenho, que faz das vítimas seus próprios\nagressores (HAN, 2017b[2010], p.28), é uma sociedade do poder positivado que\nopera pela continuidade sem limites da vontade daquilo que propomos aqui chamar\nde Ego incógnito. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EEntretanto,\na mudança de paradigma, diagnosticada por Han, não pode ser entendida como uma\nrealização do sujeito afável da abertura sem limites, descrita em “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EFilosofia do zen-budismo\u003C\/i\u003E”.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EA abertura do afável sem limites difere-se da\ndes-limitação do sujeito contemporâneo porque ela é tributária da “Grande\nmorte” zen-budista; logo “ela não anula, todavia, o Si. Antes, ela o ilumina no\naberto. O Si se esvazia ao se preencher com uma amplidão do mundo”, faz “um si\nsem si.” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.150) O Eu edificado na\ncontemporaneidade não possui a oportunidade de se abrir para o mundo,\nlibertando-se de seus limites, e experimentar a “penetração reciproca” (HAN,\n2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.64); antes, sua constituição já se dá na\ndes-limitação que não forma um Si, mas sim um Eu do igual. Ele é estruturado\nsem negatividade.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EPelo excesso de\ndestituição dos limites, o sujeito recusa-se a produzir a negatividade e\nrecorre à identificação com o mundo em um processo de narcisificação, ambos\ncentrados na dominação para a produção. Todavia, nos dois modelos de sujeito da\ntradição ocidental – tanto na mônada da utopia da razão quanto no sujeito do\ninferno do igual – faltam abertura e relação com o mundo, um pelo excesso de\nlimites que afasta o mundo e o outro pela ausência de limites que impede o\nmundo de aparecer como distinto e atópico; o primeiro não permite frestas para\nque o Si conheça o lado de fora, o segundo não permite reconhecer nenhum outro\nnem nenhum fora, pois reduz e compara tudo como iguais. Ambos os arranjos não\npermitem a ambiguidade e “simultaneidade de não e sim [que] produz um Si aberto\ne afável.” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.160)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EO Si, e mesmo o afável,\ngradativamente, são deixados de lado no desenvolvimento da obra de Byung-Chul\nHan. O vocabulário se transforma, entretanto, a necessidade de abertura ainda\nocupa o autor. É preciso deixar o mundo entrar como ele é: atópico. Seja\nrachando e criando janelas nas mônadas da tradição ocidental e suas\nsubstâncias; seja rasgando o sujeito recorrendo a negatividade que faz o mundo\naparecer. Isso porque interessam ao filósofo quais relações os sujeitos são\ncapazes de estabelecer com o mundo no que lhe é mais próprio, isto é, a\nnegatividade de sua alteridade, aquilo que faz do mundo “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Esem-lugar\u003C\/i\u003E” (\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eatopos\u003C\/i\u003E) na\nestrutura do Eu e que permite a experiência erótica em sentido enfático (HAN,\n2017a[2012], p.8).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EPor\nconseguinte, escolheu-se debater os modos de abertura descritos por Han em duas\nsessões relativas aos temas e sujeitos distintos que aborda pré e pós-sociedade\ndo cansaço. Na primeira, debate-se a abertura afável tendo sujeito zen-budista\ncomo baliza, e o momento em que Han fala contra a tradição ocidental e insiste\nem propor o modo de ser da afabilidade, que reflete e afirma o mundo em seu\nser-assim, como alternativa ao sujeito moderno-monádico do Si fechado. Na\nsegunda, discute-se a necessidade de distinção e de distância entre o Eu e o\nmundo e a abertura que surge destas\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\n\u003C\/span\u003Epermitindo, então, que o mundo seja aceito em sua alteridade atópica, ou\nseja, como negatividade que não pode ser reduzida e assimilada pela estrutura\ndo eu na forma de “diferenças consumíveis” (HAN, 2017\u003Csup\u003Ea\u003C\/sup\u003E[2012], p.9);\ndesse modo, o mundo pode transformar o Eu pois “revela-lhe a \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eatopia\u003C\/i\u003E do totalmente outro, na medida em\nque, de repente, interrompe o igual” (HAN, 2017\u003Csup\u003Ea\u003C\/sup\u003E[2012], p.17). Para\nambos os modelos de subjetividade formados por excessos distintos parece faltar\nmundo. Assim, aqui, a proposta é apontar o que o filósofo elabora sobre os\nmodos de se-abrir para o mundo e de se relacionar com ele em seu ser-assim.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EFerir-se de morte para se transformar\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EComo\nelucidado, o início da trajetória de Byung-Chul Han conta com uma crítica da\ntradição ocidental e do que essa oferece à constituição dos sujeitos. Grosso\nmodo, o filósofo realiza uma campanha contra o Si enfático voltado à\ninterioridade, contra o Si heroico que mesmo diante da morte se volta para si.\nPara Han interessa propor uma abertura que faça do si um espaço da afabilidade\narcaica que não sustente uma interioridade rígida e centralizada, nem uma\nidentidade estável que é sempre ela mesma. Interessa, portanto, o “Eu” que é\naberto a se transformar ao experimentar o mundo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ENo “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EFilosofia do zen-budismo\u003C\/i\u003E”, que talvez\nseja o livro com uma proposição mais aparente, Han dedica-se à crítica dos\nmoldes ocidentais. Tendo o zen-budismo como padrão, elucida o modo de ser\nafável que vê como base possível para um outro sujeito, e o faz junto da\ncrítica de modelos consagrados: as mônadas e o Deus leibinizianos; as\nsubstâncias, o absoluto e o Deus hegelianos; o lugar como ponta da lança\nheideggeriano. O autor fala da centralização e da hostilidade que existem\nnesses conceitos, e indica que, como modos de constituição, produzem um sujeito\nfechado. No lugar desses conceitos, que preenchem e fecham o sujeito em si, na\nprópria interioridade, o filósofo argumenta que se deveria visar um modo de ser\nafável que é possível quando o indivíduo se constitui pela matriz de pensamento\nzen-budista. Exemplificando: contra a fixidez da substância que é sempre igual\na ela mesma e que faz com que o indivíduo “se aferre a si mesmo”, pode-se opor\no vazio, pois “ele desfaz a rigidez substancial” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002],\np.68); contra o mundo das mônadas, porque “falta a ele uma abertura”, o que faz\ndas almas “indivíduos sem janelas” que não olham “umas às outras”, opõe-se a\nconcepção de mundo zen-budista no qual “inere ao ente uma abertura ou\nhospitalidade sem limites, como se ele consistisse apenas de janelas.” (HAN,\n2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.88)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA tradição produtora do\nsi fechado é ranzinza, monocromática, não possui o riso que abre. O indivíduo\nproduzido em seu viés excluiu o outro, e está isolado, como “eu heroico [que]\nnão ri”; contrariamente, aquele que possui a afabilidade arcaica tem o riso que\n“faz estremecer toda separação e demarcação, cria o aberto” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002],\np.165). Nesse momento, Han quer a desconstrução do sujeito da rigidez, que, sem\njanelas, segue aferrado a si, fechado em sua alma que não o permite olhar o\noutro. O filósofo quer o sujeito que é rasgado, fissurado e aberto pelo riso;\nquer o riso que faz o rosto ser mundo, o riso que faz o \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-ansi-language: PT-BR;\"\u003Erosto de flor\nes-\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Evaziado\u003C\/i\u003E, des-\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Einteriorizado\u003C\/i\u003E, sem Si, que \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Erespira\u003C\/i\u003E,\nacolhe ou espelha montanhas e rios, terra, sol e lua, vento e chuva, humanos,\nanimais, gramas e árvores [que] poderia ser descrito como o lugar da\nafabilidade arcaica. O \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eriso arcaico\u003C\/i\u003E,\nessa expressão profunda da afabilidade, despertada lá, onde o rosto quebra a\nsua fixidez, se torna sem-\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Elimites\u003C\/i\u003E,\nonde ele se transforma como que em um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Erosto\nde ninguém\u003C\/i\u003E.\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR;\"\u003E \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-ansi-language: PT-BR;\"\u003E(HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.189) \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EO sujeito fixo é o da\ninterioridade, e ele está cheio de si e, consequentemente, não há espaço para o\noutro. Assim, para propor o Si aberto, Han concentra-se no vazio zen-budista:\n“Na esfera do vazio, a montanha não permanece substancialmente em si. Antes ela\nflui no rio. Assim, se desdobra uma paisagem \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Efluente.\u003C\/i\u003E” E da paisagem fluente surge a afabilidade arcaica. Nela\nnão há substâncias como ordens absolutas. “O vazio des-limitador suspende toda\noposição estática” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.62), sua i-limitação faz\nsurgir uma outra visão, por ela “busca-se por uma visão que ocorra antes da\nseparação entre ‘sujeito’ e ‘objeto’.” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.63) Uma\npostura tomada porque, para o autor, “nenhum ‘sujeito’ deve \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ese\u003C\/i\u003E intrometer na coisa. Uma coisa tem de\nser vista tal como ela mesma é. [...] O vazio \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eesvazia\u003C\/i\u003E aquele que vê no visto.” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002],\np.63) O filósofo se interessa pelo poder da simultaneidade, na qual “o pássaro \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eé \u003C\/i\u003Etambém a flor; a flor \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eé\u003C\/i\u003E também o pássaro.” Uma simultaneidade\nque ocorre porque “o vazio é o aberto que permite a penetração recíproca. Ele\nestimula a afabilidade. O um ente espelha o todo em si. E o todo mora no um\nente. Nada se recolhe em um para si isolado.” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002],\np.64) \u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EEntretanto, apesar de\nHan se apropriar do vazio para escrever uma ode à mistura e às coisas que fluem\numas nas outras, sua intenção não é que o Si se desfaça até a inexistência.\nEfetivamente, deseja uma outra percepção que, reconhecendo a impermanência,\nestá aberta a deixar “a si \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Emesmo\u003C\/i\u003E\npassar.” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.149). É aquela percepção da Grande\nmorte zen-budista que constitui o Si esvaziado de si e preenchido com amplidão\nde mundo; o si que tem abertura para o não que mata o Si, anterior ao sim que o\nrevive transformado pois naquela “simultaneidade de não e sim produz o Si\naberto e afável.” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.160)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA grande morte é a\nabertura na qual surge o “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EEu-não-sou\u003C\/i\u003E”,\nnela despede-se do “Si ‘egoísta’” e da “interioridade egoica e almal” (HAN,\n2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.150), “ela nega toda subjetividade ou egoidade” (HAN,\n2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.151), fundamenta-se na “des-interiorização” (HAN,\n2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.151). Morto pelo não e reavivado pelo sim, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eindivíduo ressurge outro\u003C\/i\u003E, um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Efora\u003C\/i\u003E do Si que deixou passar. O Si\naberto tem permissão para transformar-se. Entretanto, como a “transformação\n[...] ameaça o eu” produzido pela matriz do pensamento ocidental voltado ao Si\negoico, insiste-se na mesmidade que dá o “sentimento de segurança e poder”\n(HAN, 2020[2002], p.345), investe-se no Si que é sempre o mesmo fechado para o\nmundo, conhecido em sua identidade.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHan elucida que a\nfixidez da mesmidade é de suma importância na produção corrente de\nconhecimento. Consequentemente, pelo viés da estabilidade, o conhecimento está\nvoltado à autopreservação, e seu sucesso “se instala ali, onde toda\npossibilidade de transformação é tomada do outro” (HAN, 2020[2002], p.346). O\nmodelo de conhecimento estabelecido é, como resultado, apropriador e dominador,\ne deve manter cada coisa presa em sua substância para que possa ser conhecida\nsempre como ela mesma. Esse modelo é reconhecível na constituição do Si, pois\n“a proibição da transformação não afeta apenas o objeto da apropriação, mas\ntambém o sujeito apropriador. [...] O eu também proíbe a si mesmo a\ntransformação para se apoderar \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ede si\nmesmo\u003C\/i\u003E.” (HAN, 2020[2002], p.346) Assim, a mesmidade e a identidade da\nsubstância surgem, também, na constituição do Si como estratégia de poder que\nautopreserva as coisas como elas mesmas.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EO Si fechado orienta-se\ncomo uma estrutura de poder, é uma existência que digere o outro para se\nafirmar como o mesmo, busca sua continuidade em detrimento do outro. Ele\ncobiça, segundo Han, “uma interioridade absoluta, na qual não ocorre nenhuma\nafecção-estranha, nenhum \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Econtato.\u003C\/i\u003E”\n(HAN, 2020[2002], p.355) Sua estrutura não deseja a simultaneidade e o fluxo da\nabertura afável que depende da serenidade para a “grande morte”. Para o Si\nfechado “a morte é percebida como o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Einteiramente\noutro\u003C\/i\u003E, então o poder trabalha, em última instância, contra a morte. O\ndesejo por mais poder, que proíbe a si e ao mundo toda transformação,\nrepresenta aquela recusa a morrer.” (HAN, 2020[2002], p.356) Para subjetividade\nque deseja poder, e a partir dele perpetuar-se, a morte é corte, é interrupção,\né \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eo Outro\u003C\/i\u003E, que interrompe a\ncontinuidade sólida do Si: “mais poder é experimentado com menos morte” (HAN,\n2020[2002], p.335).\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E \u003C\/i\u003ENo afável há\nabertura para a morte, pois não há sujeito que \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ese\u003C\/i\u003E intrometa nas coisas, que queira \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ese \u003C\/i\u003Econtinuar nelas.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EAqui, Han se opõe ao\nfechamento ocidental que busca reproduzir a identidade do Eu; e oferece como\nsaída um si voltado a amplidão, que não reduza o espaço. Ele parece querer,\nassim como julga que Elias Canetti quer, “permitir rupturas e rasgos, a fim de\nescapar ao enrijecimento e à mutilação.” (HAN, 2020[2002], p.356) Talvez seja\npossível afirmar que Han esperava o surgimento de um indivíduo capaz de afirmar:\n“quero me quebrar até ser inteiro.” (CANETTI apud HAN, 2020 [2002], p.346) Um\nsujeito que não se proteja em mônadas sem janelas.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA proibição da\ntransformação, em Han, pode ser descrita como a proibição da grande morte, é \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ea proibição do que conclui e abre para o\nnovo\u003C\/i\u003E. É a partir dela que “a auto-preservação cega leva a rigidez mórbida.\nTer-se-á, então, de se entregar à morte, de se abrir à morte, a fim de escapar\na essa rigidez mórbida. Ter-se-á que \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Emorrer\nde si mesmo\u003C\/i\u003E, a fim de permanecer vívido.” (HAN, 2020[2002], p.356) Em\noutras palavras, é preciso ser aberto pela morte, aceitando-a junto da\nimpermanência do si para, assim, vivificar o mundo como o Outro. Ter-se-á que\nmatar a proibição da transformação para se-abrir.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHan evidencia o sujeito\naberto que se expõe às feridas, mesmo que essas o conduzam a grande morte. “O\nser exposto às feridas representa uma contra figura à interioridade e\nintimidade da casa (oikos). O interior da casa resguarda o eu, o protege da\ninvasão do outro.” (HAN, 2020[2002], p.396) O filósofo rejeita o arranjo do\nqual surgem os que se mantêm em sua casa e em si. Ele ocupa-se de desnudar o\narranjo que se realiza no ditado zen: “nem dono nem hóspede. Aberto a dono e a\nhóspede.” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.162). Desse último surgiria o “eu” afável\nque sustenta a abertura para acolher em si o mundo, aquele que é hospitaleiro\ncom o mundo. O autor fala do indivíduo aberto a hospitalidade originária que\n“surge daquele lugar onde não há distinção, nenhuma diferença fixa entre o dono\ne hóspede, onde o dono não está em casa consigo mesmo, mas sim é hóspede.”\n(HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.162) O eu ferido está em oposição àqueles do Si\nda casa que por estes serem “uma existência caseira, econômica, [... que] se\nfecham ao outro, tocam ainda apenas a si mesmos.” (HAN, 2020[2002], p.396) Quem\né aberto ao ferimento causado pelo mundo em sua alteridade é afável.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EAqui, a imagem da\nferida serve para Han como ilustração da abertura à penetração recíproca entre\nindivíduo e mundo. “Essa abertura é a ferida que escancara, que vira como uma\nporta por meio da qual o outro é recebido ou penetra na minha interioridade. É\npreciso, então, estar saturado de feridas a fim de ser para o outro.” (HAN,\n2020[2002], p.397) “Essa ferida seria a única abertura por meio da qual se\npoderia receber o outro. Apenas a consciência saturada de feridas abriria a\n‘sensibilidade’ para o outro.” (HAN, 2020[2002], p.296) O movimento dialético\ndo ferir-se retira o Si “para fora da interioridade autoerótica e da satisfação\nconsigo mesmo, o expõem ao lá fora, ao outro.” (HAN, 2020[2002], p.397) O\nautor, apoiado em Lévinas, quer que as feridas sirvam como exposição radical\nque evita o ressurgimento do “coágulo do Eu” (HAN, 2020[2002], p.297). As\nferidas ocorrem ali onde o Outro atravessa a superfície do Eu e o arrancam para\nfora da casa, do conhecido.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EO coágulo do Eu impede\no fluir da simultaneidade que constitui a penetração recíproca. O coágulo do Eu\nrepresenta o excesso de interioridade que surge da tradição de pensamento\neuropeia, e é formado pelas barreiras excessivas que separam todas as\nexistências em suas substâncias fixas. O autor vê um exemplo dessa\ninterioridade fechada expressa na própria cultura: “Tanto a cultura europeia\ncomo também o conceito europeu de cultura apresentam muita interioridade. A\ncultura do Extremo Oriente é, em oposição, pobre de interioridade. Isso faz\ncomo que ela seja permeável e aberta.” (HAN, 2019\u003Csup\u003Ed\u003C\/sup\u003E[2005], p.99-100)\nPortanto, as subjetividades que emergem da cultura europeia espelham a mesma\nsaturação de interioridade e a mesma separação entre interioridades fixas que\nnão fluem diretamente umas nas outra; para essas faltam conexões, que, em suas\nestruturas prenhes de interioridade, só poderiam ser \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Einter-conexões\u003C\/i\u003E. Han extrai da cultura do Extremo Oriente o modelo\nque indica à sua superação, isto é, aquela subjetividade que “devido à abertura\nintensiva, não se coloca especificamente a questão por tal \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Einter\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003Eque poderia mediar entre as essências fixas.” (HAN,\n2019\u003Csup\u003Ed\u003C\/sup\u003E[2005], p.100) A cultura que o autor nomeia de oriental não se\npergunta sobre como estabelecer interrelações, porque não se pergunta sobre o\nsubstancial que difere ou sobre o que é essencial de cada coisa em si mesma,\ntoda coisa é aberta intensivamente a não ser o que é. Portanto, os indivíduos\nque dela emergem não representam algo fixo e fechado que precisa de pontes para\n\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Einter-conectar\u003C\/i\u003E interioridades\ndistintas; antes suas estruturas permitem o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Emulti\u003C\/i\u003E,\npois são abertas a simultaneidade. A montanha flui no rio e o rio na montanha\nnuma paisagem fluente.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ENeste viés, é aceitável\nacrescentar um comentário descolonial à obra de Han. Continuando a reflexão,\ncom o autor e para além dele, pode-se afirmar que o modo de ser baseado na\ntradição eurocêntrica possui um excesso de centro. A cultura fechada em sua\ninterioridade é pouco hospitaleira. Efetivamente, a partir de sua leitura de “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ELições de história da filosofia I\u003C\/i\u003E”, de\nHegel, o filósofo conclui que a cultura euro-cêntrica moderna marca uma ruptura\ncom a estranheza; para ele, em Hegel, o estrangeiro, que primeiro aparece como\nelemento formador do “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eespiritual\u003C\/i\u003E”\npara os gregos, desaparece quando se fala da formação do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eespírito\u003C\/i\u003E europeu na qual “o estrangeiro é degradado em mera\n‘matéria’” (HAN, 2019\u003Csup\u003Ed\u003C\/sup\u003E[2005], p.13). “A humanidade europeia passou a\nse sentir em casa estando em si” (HEGEL apud HAN, 2019\u003Csup\u003Ed\u003C\/sup\u003E[2005],\np.13). Postura centralizada que isola e impede o contato externo, ela cria uma\ntopologia para a alegria: alegre “é estar-em-casa-em-si”. (HAN, 2019\u003Csup\u003Ed\u003C\/sup\u003E[2005],\np.14)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EAssim, estabelece-se um\ncorte muito estrito, um limite que encurta também a abertura para a felicidade:\n“como na vida comum, ficamos bem junto aos nossos, famílias e pessoas que são\npátria em si, satisfação em si, não além, nem acima disso, esse é o caso também\nquando estamos junto aos gregos [vistos como iguais, não estrangeiros]” (HEGEL\napud HAN, 2019\u003Csup\u003Ed\u003C\/sup\u003E[2005], p.14). Esse modelo excludente centra e\ndetermina os limites: casa, famílias, pátria – em si –. Recortes que isolam, e\nproduzem uma cultura da “autossatisfação” (HAN, 2019\u003Csup\u003Ed\u003C\/sup\u003E[2005], p.15).\nO sujeito centralizado não se relaciona com a periferia gerada a partir dos\nseus limites, pois está preso numa força centrípeta que o arrasta para o centro\nprendendo-o lá. Contrariamente, para o sujeito que emergiria do zen-budismo de\nHan, que tem o vazio como meio da afabilidade, “nada permanece isolado para si,\n[nada] persiste em si mesmo” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.159). O outro,\ncomo estranheza, aparece fora da zona euro-centrada, na zona do vazio afável,\nporque “f\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: LiberationSerif;\"\u003Ealta à afabilidade arcaica que vem do vazio justamente esse ‘centro’.\nComo falta o centro, não há também nenhuma periferia e nenhum raio. A\nafabilidade arcaica formula um ser com outros sem o centro centrador ou\ncentrípeta.” \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E(HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002],\np.185) O autossuficiente euro-cêntrico não é aberto ao outro, se esconde atrás\nde barreiras.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA autossuficiência,\ncertamente, conduz a um ser inteiriço, duro, que não se abre nem para a morte.\nEla conduz ao Si autorreferente, que olha apenas para si e para sua\ninterioridade. Han quer romper com esse modelo, para ele interessa o indivíduo\nque olha ao redor, que olha em liberdade. Dessa maneira, pode-se aproximar o\nolhar afável do olhar sem telos e teo do andarilho nietzschiano evocado por\nHan. Assim o olhar afável \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-ansi-language: PT-BR;\"\u003E[...] andarilha\nem um mundo des-teleologizado, des-teologizado, ou seja, des-localizado. Porque\nnão está a caminho de ‘uma meta final’, pode pela primeira vez olhar ao redor.\nÉ, nessa medida, um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ehomo liber\u003C\/i\u003E, ao\nnão ser refém do último sentido. Etimologicamente, o sentido aponta para um\ncaminho, uma direção ou viagem. A nova viagem não tem uma meta definitiva. Essa\nausência de telo e de teo liberta, contudo, a vista do andarilho. Sim, ele\naprende, pela primeira vez a ver. (HAN, 2019d[2005], p.15) \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EO sujeito aberto se\naproxima do andarilho porque ele “faz o horizonte único desaparecer”, perder\nsua autorreferencialidade, “mas essa perda abre-lhe novas visibilidades a serem\nexploradas” (HAN, 2019d[2005], p.132). O modo de ser da afabilidade sem limites\nabre o olhar, abre-o para a relação com o outro.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ENo modo de ser da\ntradição o Si tem apenas um olhar, o autorreferente, que lhe concede uma “visão\nnormal de mundo”. Por estar vinculado à autopreservação, que pelo desejo de\npoder refuta a morte, o Si apoia-se nas estruturas do poder, e depende delas,\npara continuar-se. Está instaurado nos limites que formam o Si, uma\nlegitimidade para seu modo de ser, a visão normal de mundo “funciona, assim,\ncomo uma \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Econtinuidade de sentido\u003C\/i\u003E ou\ncomo um horizonte de sentido que influi em como as coisas e ações são\ncompreendidas \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edeste modo e não de outro\u003C\/i\u003E”\n(HAN, 2019\u003Csup\u003Ee\u003C\/sup\u003E[2005], p.84). O Si está enlaçado pela “visão de mundo \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eorientante\u003C\/i\u003E” que não fere e que “‘alivia’\no ser-aí por este não precisar \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eele mesmo\u003C\/i\u003E\ninterpretar ou conceber novamente o mundo” (HAN, 2019\u003Csup\u003Ee\u003C\/sup\u003E[2005], p.85),\nportanto, seu olhar não andarilha, tem horizonte único, tem \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etelos \u003C\/i\u003Ee \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eteo\u003C\/i\u003E.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EUma maneira de ler a\n“visão normal de mundo” na constituição do Si é voltando-se para outra aparição\nda expressão, em “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EBom entretenimento\u003C\/i\u003E”,\nonde aparece como aquilo que dita de que modo os “modelos de entendimento e de\ninterpretação são interiorizados física e psiquicamente por\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E canais do prazer\u003C\/i\u003E” (HAN, \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: black; font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E2019\u003Csup\u003Eb\u003C\/sup\u003E[2007], p.141). Para o Si\npode-se falar em canais autoeróticos, autorreferentes, a tradição e seus\nlimites são como um treinamento para o prazer da autossatisfação isolada e sem\nferimentos. A tradição cultural, assim como o entretenimento que dela emerge,\n“estabiliza a sociedade existente; preserva [\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eerhält\u003C\/i\u003E] a si mesmo ao \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ese \u003C\/i\u003Eentreter\n[\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eunterhält\u003C\/i\u003E]” (\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: black; font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E2019\u003Csup\u003Eb\u003C\/sup\u003E[2007], p.141). A\nestabilidade se dá no Si fechado que não inventa, apenas lida com o dado,\npré-formado; sua visão não o permite experimentar o mundo como alteridade. “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EA invenção de um mundo, \u003C\/i\u003Esim\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E, do outro como um todo, \u003C\/i\u003Eseria\nessencialmente mais custosa e difícil do que encontrar um mundo \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ejá interpretado\u003C\/i\u003E” (\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: black; font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E2019\u003Csup\u003Eb\u003C\/sup\u003E[2007], p.141). O Si\nfechado tem a sensibilidade voltada para sentidos dados.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ECabe pontuar que o\npoder da tradição que forma o Si dotando o mundo de sentido, embora seja um\nfechamento ainda permite alguma abertura. Afinal, segundo a letra de Han, o\nsentido “é um fenômeno da relação e do relacionar-se” (HAN, 2019\u003Csup\u003Ee\u003C\/sup\u003E[2005],\np.52). Mas constituindo-se como uma “continuidade ou horizonte de sentido que o\nultrapassa e que precede a doação a um objeto ou acontecimento, sem que,\ncontudo, surja o olhar \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ecomo tal\u003C\/i\u003E”\n(HAN, 2019\u003Csup\u003Ee\u003C\/sup\u003E[2005], p.52), essa relação não consiste na abertura\ndesejada pelo autor, ainda é muito limitada, pois permite \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eo olhar\u003C\/i\u003E apenas em harmonia com um grupo de referências que já\ninterpretam o mundo e que constituem o Si, ou seja, são suas autorreferências.\nHan quer \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eo olhar como tal\u003C\/i\u003E, sem a\nintromissão do sujeito. “Sentido é poder” (HAN, 2019\u003Csup\u003Ee\u003C\/sup\u003E[2005], p.53),\nportanto, conserva resíduos de soberania da vontade de quem significou e\ndecidiu o que devia continuar-se. O filósofo imagina o sujeito do nada\nzen-budista, do qual “não parte nenhuma ‘soberania’, nenhum ‘poder’” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002],\np.14); o do vazio ao qual não inere “nenhum ‘poder substancial’ do qual\npartiria um ‘efeito’” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.59).\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EAdemais, com Han,\npode-se afirmar que o Si fechado está em um estado de dominação, isto é, “um\nestado no qual a relação de poder alcança uma estabilidade” (HAN, 2019\u003Csup\u003Ee\u003C\/sup\u003E[2005],\np.183). E, uma vez que, “o poder \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etende\njustamente para reduzir a abertura\u003C\/i\u003E” a estabilidade do Si fechado é a sua\ncontinuação no isolamento. Isso porque “possivelmente, o medo da abertura e a\ninstabilidade da cobiça leva a mais poder.” (HAN, 2019\u003Csup\u003Ee\u003C\/sup\u003E[2005],\np.183) O Si fundado na visão normal de mundo opera como o poder e “procura se\nconsolidar, se estabilizar, na medida em que erradica os espaços de jogo\nabertos ou espaços imprevisíveis.” (HAN, 2019\u003Csup\u003Ee\u003C\/sup\u003E[2005], p.183) O Si do\nexcesso de limites está isolado, e repete o poder, por isso “carece da abertura\npara a alteridade. Ele tende para a repetição \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edo mesmo e do self\u003C\/i\u003E” (HAN, 2019\u003Csup\u003Ee\u003C\/sup\u003E[2005], p.177-178). Han\nespera que possa haver um outro sujeito que não se feche para a alteridade, um\nque não se repita, mas que sempre se abra à transformação.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EPor fim, interessa para\nHan a abertura ao aqui e agora, destacado, em “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EFilosofia do zen-budismo\u003C\/i\u003E”, como uma crítica à transcendência\nguardada pelo sujeito da tradição moderno-monádico. O autor acredita que falta\nao ocidente uma abertura à imanência do cotidiano, o que funda um indivíduo que\nvive em busca do extraordinário \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ELá\u003C\/i\u003E,\nque pode ser superado pela “\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: LiberationSerif;\"\u003Econfiança originária [\u003C\/span\u003E\u003Ci\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: LiberationSerif-Italic;\"\u003EUrvertrauen\u003C\/span\u003E\u003C\/i\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: LiberationSerif;\"\u003E] no Aqui” (\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: LiberationSerif;\"\u003Ep.43). O \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ELá\u003C\/i\u003E é a manifestação da busca pelo\nabsoluto que move a alma monádica. Mas o filósofo aponta que “o lugar da\niluminação é a \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ecotidianidade\u003C\/i\u003E\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E [\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EAlltäglichkeit\u003C\/i\u003E],\no \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eaqui e agora\u003C\/i\u003E cotidianos, o mundo\nimpermanente, pois não há nenhum \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eoutro \u003C\/i\u003Emundo,\nnenhum \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Elá fora\u003C\/i\u003E, nenhum \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Elá\u003C\/i\u003E, nenhuma transcendência” (HAN, \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: black; font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E2019\u003Csup\u003Eb\u003C\/sup\u003E[2007],\n\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003Ep.94). Ocupa-se de evidenciar quais as condições de\npossibilidade para que surja aquele que, aberto ao cotidiano, será capaz da\n“[..] visão cotidiana do vazio, na qual ocorre uma penetração recíproca das\ncoisas”. (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.65)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EA busca de outro olhar\nlança Han nos modos de olhar, e pode-se afirmar que isso leva-o a indicar um\noutro tempo do olhar, um tempo que promoverá a abertura. Nos modos de olhar, o\nautor vê abertura naquele que “se \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edemora \u003C\/i\u003Ena\nvisão do habitual”, no Aqui do mundo como ele é. “Toda busca por um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ELá \u003C\/i\u003Eextraordinário faz com que se desvie\ndo caminho” (HAN, 2019\u003Csup\u003Ec\u003C\/sup\u003E[2002], p.54). Buscas não permitem o olhar\nque se demora e insiste no insignificante e no insignificado. Elas não permitem\n“uma visão demorada, que recebe ao outro amavelmente” (HAN, 2020[2002], p.186).\nO sujeito da abertura afável sem limites é o do “olhar longo” sem \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etelos, \u003C\/i\u003Eque vaga, ele é poético. O\nsujeito aberto, como o poeta, “se exercita naquele olhar lento, que se demora\nlongamente no que jaz aí do lado, que se volta para o múltiplo [...]”. Han se\ninspira no poético porque “o poético se coloca contra a estrutura de poder e de\ncoação da identidade e da totalidade.”(HAN, 2020[2002], p.354) Pode-se dizer\nque o autor quer fazer aparecer o ser que, de tão afável, tenha a sensibilidade\naberta como uma ferida, e que por isso viva como poeta morrendo e transformando-se\na cada encontro com o mundo, afirmando-o como tal sem buscar nada deste.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;\"\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ESobre distinguir-se do mundo para vê-lo\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ENa\nvirada temática da obra em processo de Byung-Chul Han, evidencia-se que, ao\ndirecionar sua produção teórica aos estudos de cultura, referente à cadeira que\no autor ocupa na Universidade de Artes de Berlim desde 2012, suas reflexões o\naproximam do campo da estética. Passa a interessar-se enfaticamente pelos modos\nde perceber o mundo, especificamente, pelo processo a partir do qual o Eu contemporâneo\nconstrói suas relações com o mundo como alteridade, e pelas ligações de tais\nmodos com a economia. Neoliberalismo, cultura digital, consumo e seus\nrespectivos discursos são indissociáveis das obras pós Sociedade do Cansaço,\ntal qual, também o são, os sujeitos que formam suas subjetividades adicionando\nesses discursos uns aos outros e em si.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EQuando\nHan passa a enfrentar a nova ordem dos limites da contemporaneidade e o excesso\nde positividade, depara-se com uma reorganização da percepção. Saindo do\nenfrentamento da tradição moderna e lidando com a cultura contemporânea,\nencontra-se com o que declara ser uma mudança do paradigma que organizava as\nrelações indivíduo-mundo. O autor não vê mais a disciplina como principal fôrma\ndo Eu, mas sim o desempenho neoliberal ocupando este lugar. Tem aí uma das\nbases de suas reflexões atuais: o sujeito do desempenho, filho do\nneoliberalismo, que, junto com a digitalidade, impregna o seu pensamento nesta\nfase. Outro ponto de destaque é que o seu pensamento a respeito dos limites se\ndesloca da barreira, do limite físico, para os limites de tempo. Entretanto,\nnão é como se o tema já não estivesse, quando não evidente, nas entrelinhas,\nmas a positividade lhe oferece o tempo como algo merecedor de atenção profunda.\nAquele demorar que já estava presente na maneira de olhar o outro, na fase da\nafabilidade, faz-se urgente no cenário de reorganização da percepção.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ENa\npositividade Han encara outro problema, não é mais o Si fechado, monádico e\nsubstancial, que lhe inquieta. Ele encontra o Eu narcísico. Não fala mais dos\nlimites que produziam almas isoladas; na positividade o autor fala do indivíduo\nque não preserva distinções diante do outro, pois “no narcisismo, ao contrário,\ndesaparecem os limites que separam do outro.” (HAN, 2017\u003Csup\u003Ed\u003C\/sup\u003E[2011],\np.63) O novo Eu, portanto, é aberto enquanto estrutura que não reconhece\nlimites ou alteridades fora de sua economia. Fruto da sociedade do desempenho,\nsurge da supressão dos “instintos limitativos”, que ocorre porque “hoje vivemos\nnum mundo muito pobre de interrupções, pobre de entremeios e tempos\nintermediários.” (HAN, 2017\u003Csup\u003Eb\u003C\/sup\u003E[2010], p. 53) Essa virada consiste num\npasso importante para seu pensamento, visto que, em 2012, já afirmava que “a\nsociedade positiva está em vias de reorganizar a alma humana de maneira\ntotalmente nova.” (HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012], p.19) Reorganizado, o Eu agora\nnão se relaciona com o fora, não porque o reconhece como um inimigo ou um outro\ninvasivo que pode alterá-lo, transformá-lo, mas porque não reconhece um outro\nque constitua um fora; não porque se isola buscando a pureza e a continuidade\ndo Si em sua identidade fixa, mas está isolado por não reconhecer nada como\nalteridade radical do eu. Sem limites não há nenhum fora. Incorporando o outro\ncomo parte uniforme de si mesmo, não há nenhum fora.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO Eu da\npura positividade é deformado, visto que “a total eliminação da negatividade\ntem um efeito deformativo e desestabilizador, pois, em virtude da falta de\n‘localização’, a alma não pode se recolher; perde seu senso e não consegue\ndescansar” (HAN, 2017\u003Csup\u003Ed\u003C\/sup\u003E[2011], p.98), sem forma não tem limites para\nretornar. O Eu narcísico perde sua alma, porque essa “necessita naturalmente de\nesferas onde possa estar \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ejunto de si\nmesma\u003C\/i\u003E, sem o olhar do outro”, pois “pertence a ela uma impermeabilidade.”\n(HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012], p.13) Como está no horizonte aberto, lhe “faltam\nas formas conclusivas que possuem um começo e um fim.” (HAN, 2017\u003Csup\u003Ed\u003C\/sup\u003E[2011],\np.62) Sem um espaço fechado, sem algo velado que resguarde a alteridade da\nprópria alma, as distinções se retraem e o outro desaparece. Logo, os\nindivíduos configuram-se desestabilizados, porque “se a relação com o outro se\nperde totalmente, tampouco poderá se formar uma autoimagem estável.” (HAN, 2017\u003Csup\u003Ed\u003C\/sup\u003E[2011],\np.63) Assim, não há forma no sujeito do desempenho; em sua positividade sem\nalteridades, nenhum limite é reconhecido.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EPara\nHan, o Eu narcísico aberto é um mal social, e a sociedade nega a possibilidade\nde fechamento, pois, como aponta em nota, “as formas de conclusão geram\ninflexibilidade, que teria efeito impeditivo para a aceleração do processo de\nprodução capitalista. O sujeito de desempenho explora a si mesmo de modo mais\nefetivo quando se mantém aberto a tudo, isto é, quando é flexível.” (HAN, 2017\u003Csup\u003Ed\u003C\/sup\u003E[2011],\np.75) Desse modo, “é precisamente a impossibilidade – condicionada pela\nsociedade – de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eformas\u003C\/i\u003E objetivamente \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eválidas e definitivas de conclusão \u003C\/i\u003Eque\nleva o indivíduo para dentro da repetição narcísica”, na qual, por conseguinte,\n“não consegue alcançar qualquer \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Econfiguração\u003C\/i\u003E,\nimagem estável de si mesmo nem caráter.” (HAN, 2017\u003Csup\u003Ed\u003C\/sup\u003E[2011], p.65) O\nnarcisista sofre da ausência de conclusão, porque, positivado na sociedade do\ndesempenho, raramente se encontra com o “não-poder-poder” (HAN, 2017\u003Csup\u003Ea\u003C\/sup\u003E[2012],\np.26) da negatividade, do outro como limite.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO Eu\nnarcísico, mesmo sem a negatividade do outro, ainda mantém o desejo de\nperpetuar-se a si pela continuidade e mesmidade, como o Si fechado, mas por\noutros modos. O Eu narcísico opera pela sobrevivência, não é mais a\ntranscendência para o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ELá extraordinário\u003C\/i\u003E\nque move o desejo de eternidade, mas, efetivamente, a “vida reduzida a um\nprocesso biológico que deve ser otimizado” (HAN, 2021\u003Csup\u003Ec\u003C\/sup\u003E[2020], p.36);\nnão é a eternidade \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epara além\u003C\/i\u003E, mas sim\na eternidade \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eaqui\u003C\/i\u003E: “todas as forças\nda vida são usadas para prolongar a vida.” (HAN, 2021\u003Csup\u003Ec\u003C\/sup\u003E[2020], p.33)\nO continuar narcísico é um eterno presente, não há um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ELá\u003C\/i\u003E, tampouco um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edepois\u003C\/i\u003E.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EContudo,\nos esforços do sujeito narcísico para sobreviver o colocam em contradição\nconsigo mesmo. Por ter tido suprimida de si suas formas conclusivas “tudo se\nesvai e se desfaz”, e ele “não adquire uma imagem própria estável, que é\nigualmente uma forma conclusiva”. (HAN, 2017\u003Csup\u003Ea\u003C\/sup\u003E[2012], p.48). A\nsociedade tornada narcísica rejeita a forma, “o processo de internalização\nnarcísico desenvolve uma hostilidade à forma” (HAN, 2021\u003Csup\u003Eb\u003C\/sup\u003E[2019],\np.17). Assim, pode-se afirmar que o Eu narcísico está sempre em voltas de sua\nprópria dissolução, incapaz de chegar à conclusão “ele se perde no aberto”\n(HAN, 2017\u003Csup\u003Ed\u003C\/sup\u003E[2011], p.65), hostil à forma ele não encontra nenhuma\nestabilidade para prolongar. Afinal como continuar aquilo que não tem forma\npronta, nenhum estado final?\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO\nsobrevivente, inserido na “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ESociedade da\nTransparência\u003C\/i\u003E”, quando acessa imagens de si mesmo, são imagens\ntransparentes de si, isto é, “despojadas de qualquer dramaturgia, coreografia e\ncenografia, de toda profundidade hermenêutica, de todo sentido, tornam-se\npornográficas, que é o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Econtato imediato \u003C\/i\u003Eentre\nimagem e olho.” (HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012], p.10) À autoimagem transparente,\npor ser sem sentido, só resta ver-se como mera vida biológica. Ver-se como vida\n“despida de toda narrativa promotora de sentido”. Uma vida que sequer se\nrealiza em seu sentido enfático, mas que é obscena, “vida nua” (HAN, 2021\u003Csup\u003Ec\u003C\/sup\u003E[2020],\np.34) que se satisfaz no “mero viver”. Aqui está presente o medo da morte, que\njá aparecia nas reflexões sobre o sujeito da tradição moderna ocidental que não\ndeixava o Si passar, mas para o Eu narcísico não há narrativa de transcendência\ncoberta de negatividade que nega a vida no aqui, e sim a positivação da vida:\nantes a mera vida do que morrer. Para Han, vida e morte vinculam-se com a troca\nsimbólica e, hoje, o Eu narcísico não pode “encerrar a vida de modo dotado de\nsentido.” (HAN, 2021\u003Csup\u003Ec\u003C\/sup\u003E[2020], p.36) Assim, o indivíduo da vida sem\nsentido é incapaz da conclusão que \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eforma\u003C\/i\u003E\nsentido quando liga uma coisa à \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eoutra \u003C\/i\u003E(HAN,\n2021\u003Csup\u003Ea\u003C\/sup\u003E[2013]), que daria sentido à vida e à morte. Mesmo no aberto,\nainda não se relaciona com a alteridade.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ETambém,\nna nova ordem da ausência de limites, surge uma nova forma de agressão. Sem\nreconhecer o outro como ameaça a um Si fechado, o Eu narcísico desestabilizado\ninverte a direção de sua agressividade. Na sociedade do desempenho há a autoagressão,\ndo sujeito que é seu agressor e vítima, que se sente em liberdade na própria\ncoerção; na hiperatividade positiva do aberto, o Eu não é passivo nem nas\nagressões que sofre: “[t]otalmente incapaz de sair de si, de estar \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Elá fora\u003C\/i\u003E, de abandonar-se ao \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eoutro\u003C\/i\u003E, ao \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Emundo\u003C\/i\u003E, vai se remoendo interiormente, o que paradoxal e\npaulatinamente deixa-o oco e causa seu esvaziamento.” (2017\u003Csup\u003Ed\u003C\/sup\u003E, p.71)\nEsvaziado e transparente o sujeito narcísico não tem interioridade, não à toa é\nincapaz de concluir-se, não há sobre o que se fechar.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EConfigurado\nna hiperexposição, o Eu contemporâneo não constitui nenhum valor se se mantiver\ncomo o Si fechado atrás de barreiras e limites fixos, mas adquire “valor se for\n\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Evisto\u003C\/i\u003E”, deve estar à “mercê da\nvisibilidade.” (HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012], p.28). Condenado à hipervisibilidade\ne a ser imagem, na sociedade da informação o Eu narcísico se deforma em\ninformação, seu modo de estar e perceber o mundo se reduz a capturar\ninformações. Na sociedade da transparência o indivíduo é como a essência da\ninformação: “algo que \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eexiste abertamente \u003C\/i\u003Eou\nque\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E deve existir abertamente. \u003C\/i\u003E[...]\ntudo tem que estar aberto como [a] informação, acessível a todos.” (HAN,\n2018[2013], p.74) Seus sujeitos como as informações são sem interioridade, e\npor isso “não podem se ocultar” (HAN, 2019\u003Csup\u003Ea\u003C\/sup\u003E[2015], p.48). A\niluminação total da sociedade da transparência carboniza a alma humana como\ninterioridade. (HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012])\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EOs\nmoldes da informação também deformam a percepção do outro. Sem \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Elá\u003C\/i\u003E e sem \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edepois,\u003C\/i\u003E tudo se resume ao “presente imediato” das informações sem\n“mediação.” (HAN, 2018[2013], p.35) A informação “obriga os olhos a ingestão\napressada”, o modo de ver que ela constitui “não permite lembrança demorada.”\n(HAN, 2018[2013], p.103) E é, propriamente, contra os olhos que se relacionam\napressadamente com o mundo que Han se levanta ao fazer a crítica do sujeito\ncontemporâneo e sua raiz neoliberal e digital. Ainda contra o Eu narcísico,\nmesmo com suas diferenças do Si fechado, atua o olhar lento e longo que\nse-demora no outro.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EQuanto\na isso Han é explicito, em “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ESociedade do\ncansaço\u003C\/i\u003E”, numa análise com tons antropológicos que dedica um capítulo para\na “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EPedagogia do ver\u003C\/i\u003E”. Ao tratar da \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Evita contemplativa\u003C\/i\u003E acompanha as\nreflexões de Nietzsche que, em “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ECrepúsculo\ndos ídolos\u003C\/i\u003E”, trata do aprender a ver como parte das tarefas que necessitam\ndos educadores. Ainda apoiado em Nietzsche, o autor define que “aprender a ver\nsignifica ‘habituar o olho ao descanso, à paciência, ao\ndeixar-aproximar-se-de-si’, isto é, capacitar o olho a uma atenção profunda e\ncontemplativa, a um olhar demorado e lento.” (HAN, 2017\u003Csup\u003Eb\u003C\/sup\u003E[2010],\np.51) O aprendizado que o filósofo busca aqui está em oposição ao que ele\nesperava na fase da afabilidade. Quando tinha o sujeito do zen-budismo como\nbaliza, Han defendia a afirmação do mundo como tal, uma abertura ao outro em\nseu ser-assim, agora, com o sujeito imerso na sociedade da informação e no seu\nhiperestimulo, a abertura ao mundo consiste em um olhar lento que deveria\ntornar-se soberano sobre os estímulos e não afirma-los. A \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Evita contemplativa\u003C\/i\u003E “não é um abrir-se passivo que diz sim a tudo\nque advém e acontece”, ela depende de um olhar que dirige os estímulos\n“soberanamente”, um olhar “que sabe dizer não.” (HAN, 2017\u003Csup\u003Eb\u003C\/sup\u003E[2010],\np.52)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EEste \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Enão\u003C\/i\u003E é similar àquele \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Esim para a morte\u003C\/i\u003E que pode transformar os\nindivíduos, que faz aparecer a relação com a alteridade atópica e a\npossibilita. O \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Enão\u003C\/i\u003E enfático para os\nestímulos é como um retorno aos “instintos limitativos”, é uma ruptura; o olhar\nhiperestimulado entregue “[à] atividade pura nada mais faz do que prolongar o\nque já existe” (HAN, 2017\u003Csup\u003Eb\u003C\/sup\u003E[2010],\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\n\u003C\/span\u003Ep.53), ele não transforma porque ele não sabe parar, ele está ocupado da\ningestão apressada. Como Han ainda vê no Eu da abertura narcísica a ausência da\nrelação com o mundo e ausência da relação com a alteridade atópica que\ninterrompe o igual e que pode arrancar o Eu para fora de si (HAN, 2017\u003Csup\u003Ea\u003C\/sup\u003E[2012],\np.18), insiste no desenvolvimento de outro olhar, um que saiba dizer não para\nsi, que interrompa o ego e demore-se no outro. Afinal, para o autor, “uma\nvirada real para o outro pressupõe a negatividade da interrupção” (HAN, 2017\u003Csup\u003Eb\u003C\/sup\u003E[2010],\np.53) que é justamente do que carece o narcísico sem forma que não é\ninterrompido por nenhum limite.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EA\ncontemporaneidade informacional produz um olhar sem percepção, seus estímulos\nsão afetos violentos, aqueles que são do contato imediato, afetos sem \u003Ci style=\"mso-bidi-font-style: normal;\"\u003ELá \u003C\/i\u003E– pois não há mais nem o Lá da\ntranscendência nem um Lá do fora-do-sujeito – e sem \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edepois.\u003C\/i\u003E Seus olhos são adaptados ao que é rápido e curto, para o\nfluxo sem começo e sem fim, são olhos permanentemente abertos; e Han defende o\nolhar lento e longo, que permite o fechar de olhos: “um demorar-se\ncontemplativo é uma forma conclusiva. \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EFechar\u003C\/i\u003E\nos olhos é como que um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Emostrar-se da\nconclusão\u003C\/i\u003E. A percepção só pode ser concluída num repouso contemplativo.” (HAN,\n2017\u003Csup\u003Ea\u003C\/sup\u003E[2012], p.73)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO Eu\nnarcísico é incapaz do olhar contemplativo; preso na autorreferência\ntotalizante, não sabe sair de si. “No estado contemplativo, de certo modo,\nsaímos de nós mesmos, mergulhamos nas coisas” (HAN, 2017\u003Csup\u003Eb\u003C\/sup\u003E[2010],\np.36), assim, sem “recolhimento contemplativo, o olhar perambula inquieto de cá\npara lá e não traz nada a se manifestar.” (HAN, 2017\u003Csup\u003Eb\u003C\/sup\u003E[2010], p.37)\nPobre em interioridade o sujeito sequer tem onde se recolher; sem limites que o\ndistingam do outro não mergulha em nada que não seja o si próprio.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO\ndemorar-se do olhar, de Han, pode ser visto como proposta de resistência e de\nsuperação do Eu narcísico. E, junto com o demorar-se, também aparece o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epathos\u003C\/i\u003E da distância, um conceito\nmarcante nas análises da “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ESociedade da\ntransparência”\u003C\/i\u003E. Contra o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epathos \u003C\/i\u003Eda\ntransparência, que iguala tudo com tudo e seu empuxo uniformizante, o autor\ndefende o exercício do “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epathos da\ndistância\u003C\/i\u003E” (HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012], p.15). Isso porque a “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ESociedade da exposição\u003C\/i\u003E”, filha da\nsociedade da transparência, opera a partir da eliminação da distância. Na\nsociedade em que as coisas, como mercadorias, “têm de \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eser expostas para ser\u003C\/i\u003E” (HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012], p.27), “[...]\ntoda e qualquer distância se mostra como negatividade, devendo ser eliminada,\npois impõe um empecilho ao aceleramento do circuito da comunicação e do\ncapital” (HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012], p.36) A distância é um limite que\nretarda os fluxos sem fechamento da contemporaneidade, e deve ser exercitada\ncontra a sociedade positiva.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EDe certa maneira, pode-se dizer que Han deseja\no surgimento de um sujeito da distância que, relacionando-se com a\nnegatividade, distancie-se e diferencie-se do mundo rompendo com o narcisismo\ncontemporâneo. O demorar-se contemplativo defendido pelo autor, por exemplo, é\nindissociável da distância: “[p]or falta de distância, não há consideração ou \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Econtemplação\u003C\/i\u003E estética, não sendo\npossível demorar-se junto à imagem” (HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012], p.37).\nTambém, para o filósofo, apoiado em Baudrillard, a transparência, como a total\npromiscuidade do olhar e com a eliminação da distância, faz com que a percepção\nse torne “tátil e palpável”, e por sua vez: “[a] percepção tátil é o fim da\ndistância estética, sim, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Efim do olhar.\u003C\/i\u003E”\n(HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012], p.37) Assim, pode-se inferir que o demorar-se do\nolhar longo e lento que contempla só é possível se há a manifestação de uma\ndistância.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EA\ndistância é um limite que expressa a distinção, faz o outro aparecer e a\nrelação com ele ser possível. Entretanto, “hoje está se perdendo cada vez mais\no decoro, a respeitosidade, a \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edistância\u003C\/i\u003E,\nisto é, a capacidade de experimentar o outro em sua alteridade” (HAN, 2017\u003Csup\u003Ea\u003C\/sup\u003E[2012],\np.28).\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EA incapacidade de experimentar o\noutro do olhar sem distância é, efetivamente, o olhar do Eu narcísico que\nsequer é capaz de distanciar-se de si, sofrendo de “falta de autodistância”\n(HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012], p.83). Para Han, “a narcisificação da percepção\nleva o olhar, o outro, ao desaparecimento” (HAN, 2018[2013], p.49). Aqui,\npode-se continuar e afirmar que o narcisista tem uma percepção puramente tátil\ndo mundo. Uma percepção desmistificadora que “torna tudo fruível e consumível”\n(HAN, 2019\u003Csup\u003Ea\u003C\/sup\u003E[2015], p.12) e que, surgida da estética contemporânea do\nliso, é fundada na coerção tátil que “convida o observador a uma falta de distância\npatológica, ao \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etouch\u003C\/i\u003E.” (HAN, 2019\u003Csup\u003Ea\u003C\/sup\u003E[2015],\np.9-10) Seu toque desmistificador faz tudo esvaziar-se de sentido.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EA\ncoerção por \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etouch\u003C\/i\u003E enquadra-se em um\ntópico frequente nas obras que discute o sujeito narcísico da contemporaneidade\ndigital: a \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edialética da proximidade\u003C\/i\u003E.\nPara Han, o desespero por superaproximação, uma necessidade de igualar, de\nfazer as coisas pertencerem ao inferno do igual, faz a proximidade desaparecer.\nA proximidade em si guarda uma lonjura “ampla e vasta”, aproximar-se não é ser\na coisa da qual se aproxima, ainda resta uma distinção, uma distância limitante\nque separa. A percepção contemporânea embasada no tátil é obscena, fenômeno da\ntransparência que “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edis-tancia\u003C\/i\u003E tudo\nnum afastamento uniforme, que não é distante nem próximo.” (HAN, 2017\u003Csup\u003Ec\u003C\/sup\u003E[2012],\np.37) Não há mais a visão que “guarda distância” (HAN, 2019\u003Csup\u003Ea\u003C\/sup\u003E[2015],\np.12), a percepção deteriorou-se e como “diafragma aberto elimina a\nprofundidade, a interioridade, \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eo olhar\u003C\/i\u003E”\n(HAN, 2019\u003Csup\u003Ea\u003C\/sup\u003E[2015], p.25); sua obscenidade não permite \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eolhar o outro\u003C\/i\u003E.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ESubjetividades\ncontemporâneas descritas por Han são indissociáveis da digitalidade. O empuxo\ndo digital destaca seu apetite por “aproximar o outro o máximo possível”, mas\ncomo concretiza-se eliminando a distância necessária a distinção “já não temos\nmais o outro; antes, fazemo-lo desaparecer”. A falta de distância, como\n“positividade”, não produz proximidade que é uma “negatividade”, “ao contrário\nafasta-a.” (HAN, 2017\u003Csup\u003Ea\u003C\/sup\u003E[2012], p.28). Assim, a superproximidade, como\nproximidade positivada, resulta em uniformização, faz tudo ser indistinto do\nEu. Isso produz um excesso de positividade que “leva ao entupimento e à\ndispersão, à cauterização da percepção, tornando-a cega para coisas\ninaparentes, hesitantes, discretas e sutis” (HAN, 2017\u003Csup\u003Ed\u003C\/sup\u003E[2011],\np.225-226), isto é, a superproximidade atravanca a percepção da riqueza e das\ndelicadezas agudas da alteridade.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EO \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ehomo digitalis,\u003C\/i\u003E em sua cruzada pela\neliminação da negatividade, trabalha intensamente contra a dor, e elimina a\ndistância porque sua negatividade causa dor: “a ordem digital aplaina a\nproximidade em ausência de distanciamento, de modo que ela não doa.” (HAN, 2021\u003Csup\u003Ec\u003C\/sup\u003E[2020],\np.92-93) Porém, o modo de percepção que rejeita a dor provoca um isolamento no\naberto da positividade, é um modelo autoerótico inibidor da relação com o\nmundo. A percepção que não acessa a negatividade da dor sequer acessa o belo\nnatural que é uma alteridade, visto que “a dor é o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Erasgo\u003C\/i\u003E pelo qual se anuncia o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Etodo\noutro\u003C\/i\u003E” (HAN, 2019\u003Csup\u003Ea\u003C\/sup\u003E[2015], p.40). O Eu narcísico só percebe\naquilo que, como o belo digital, teve “a negatividade do \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eoutro\u003C\/i\u003E” anulada, o que “é todo\u003Ci style=\"mso-bidi-font-style: normal;\"\u003E\nliso\u003C\/i\u003E” sem “rasgo” (HAN, 2019\u003Csup\u003Ea\u003C\/sup\u003E[2015], p.40). É a percepção das\npositividades sem barreiras e distinções; a percepção cauterizada não deixa o\nEu rasgar-se em feridas.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EEm\nsuma, a sociedade que luta contra a dor por causa de sua negatividade, mesmo\nque produza um Eu aberto, não produz a abertura enfática do sujeito zen-budista\nque Han defendia como baliza para seu projeto de sujeito no início de sua\nprodução. Quando ele falava de abertura e de visão, era abertura e visão para o\noutro. A abertura era uma metáfora para a relação com o mundo em sua\nalteridade. Negar a dor e abrir-se pela positividade é o oposto disso: “a dor é\no rasgo por meio do qual o inteiramente outro tem entrada.” (HAN, 2021\u003Csup\u003Ec\u003C\/sup\u003E[2020],\np.18) A abertura de que o autor falava pressupunha um limite, uma \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eentrada\u003C\/i\u003E para receber o mundo, que\npermitiria aquele “‘ser-tocado pelo outro’” mantendo viva a vida e retirando-a\ndo inferno do igual. (HAN, 2021\u003Csup\u003Ec\u003C\/sup\u003E[2020], p.19)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EPor\nconsequência, ao analisar o sujeito contemporâneo-digital e para pensar saídas\nHan retoma a figura da ferida na forma de uma “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EEstética do ferimento\u003C\/i\u003E”. Estética defensora da “visão em sentido\nenfático”, isto é, a “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Evisão do outro\u003C\/i\u003E”,\nnecessária para o “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eexperimentar\u003C\/i\u003E”;\npara Han “não se pode ver o outro sem se expor a um ferimento.” Ver é ferir-se:\n“a vista pressupõe vulnerabilidade. Senão repetiria o igual. Sensibilidade é\nvulnerabilidade. O ferimento é, seria possível dizer, o \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Emomento da verdade da vista\u003C\/i\u003E. Sem ferimento não há verdade nem\npercepção \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Everdadeira\u003C\/i\u003E. Não há verdade\nno \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Einferno do igual\u003C\/i\u003E.” (HAN, 2019\u003Csup\u003Ea\u003C\/sup\u003E[2015],\np.52) Cabe salientar que a visão que se expõe ao ferimento distingue-se da\nvisão aprendida com os educadores, que aparece em “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003ESociedade do cansaço”\u003C\/i\u003E, pois para o ferimento cabe a “passividade\nradical”, mais próxima da visão em “Filosofia do Zen”, enquanto que a pedagogia\ndo ver propõe um olhar ativo que é soberano sobre os estímulos (HAN, 2017\u003Csup\u003Eb\u003C\/sup\u003E[2010],\np.52). Deixar-se ser ferido é “um \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edeixar-acontecer\n\u003C\/i\u003Eou \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Ese expor a um acontecer\u003C\/i\u003E”, e\ncomo experiência “pertence necessariamente a negatividade do ser-impactado e\ntomado.” (HAN, 2019\u003Csup\u003Ea\u003C\/sup\u003E[2015], p.52)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EPor\nfim, pode-se definir o que Han busca na segunda fase de seu pensamento com a\nreconstrução da relação com o outro, descrita em um sujeito que retome o trato\ncom negatividade que o distingue do mundo. Ele quer fazer aparecer a\npossibilidade de deixar-se vulnerar, isto é, sentir o outro. E “a sensibilidade\nem relação ao outro pressupõe um ‘estar \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eexposto\n\u003C\/i\u003E[\u003Ci style=\"mso-bidi-font-style: normal;\"\u003EAusgesetzheit\u003C\/i\u003E]’ que ‘se expõe\naté a dor’. Ela é dor. Sem essa \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Edor\nprimordial\u003C\/i\u003E, o Eu ergue novamente o seu centro, o seu \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Epara-si\u003C\/i\u003E, e coisifica o outro em objeto.” (HAN, 2021\u003Csup\u003Ec\u003C\/sup\u003E[2020],\np.101) O Eu narcísico, sem uma imagem estável para expor, e receber o outro,\n“sente apenas reverberações de si mesmo” (HAN, 2018[2013], p.106), para ele o\nmundo aparece como “a sombra de Si” e “ele se afoga em si mesmo.” (HAN,\n2018[2013], p.107) Ele é o sujeito do desempenho que, resiliente, não pode “ser\nferido”. Sem um limite, sem uma pele formada que seja uma distinção entre ele o\nmundo torna-se impossível aquela “\u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eferida \u003C\/i\u003Edolorosa”\nque é “uma \u003Ci style=\"mso-bidi-font-style: normal;\"\u003Eabertura primordial ao outro.\u003C\/i\u003E”\n(HAN, 2021\u003Csup\u003Ec\u003C\/sup\u003E[2020], p.102) Assim, na contemporaneidade falta ao Eu um\nlimite que permita tomar a distância necessária para demorar-se sobre a alteridade\ndo mundo que, por sua vez, quando vislumbrada em seu ser-assim, poderá rasgá-lo\ne relacionar-se com ele numa experiência dolorosa e por isso verdadeira.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EUm fechamento\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003ESeria\num contrassenso abandonar este percurso sem uma conclusão, assim faz-se\nnecessário retomar o início e juntá-lo com o fim para produzir “uma unidade\ndotada de sentido.” (HAN, 2021\u003Csup\u003Ea\u003C\/sup\u003E[2013], p.11-12) O disparador desta\nreflexão foi a tentativa de apresentar o que, na obra de Byung-Chul Han, pode\nser lido com um projeto de sujeito: o sujeito da distância. Como visto, apesar\nde mudanças substanciais, há um entendimento de sujeito que guarda alguma\nconsistência. Mais do que isso, pode-se dizer que há um empenho em superar\ntantos os modelos de sujeito da tradição como os da contemporaneidade.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EHan\nestá preocupado com a maneira como as relações com o mundo ocorrem.\nPrimeiramente, insistiu que as relações estavam atravancadas por um isolamento\ncategórico gerado pelo excesso de barreiras; na atualidade, insiste que mesmo\ncom a dissolução das barreiras a relação com o mundo ainda não acontece. E para\nambos os modos de percepção aflorados das diferentes ordens de limites o autor\nindica o mesmo remédio: \u003Ci style=\"mso-bidi-font-style: normal;\"\u003EA abertura\u003C\/i\u003E.\nPrimeiro uma abertura que se assemelha a janelas que devem ser instaladas nas\nmônadas para que o mundo entre, mate o Si e transforme-o, e depois a abertura\nque aparece quando o Eu atinge alguma imagem estável e distinta o suficiente\npara ser ferida pelo outro. E para ambos modos de perceber e relacionar-se com\no mundo, paradoxalmente, a cura se dá pelas feridas, pelos rasgos que deixam o\nmundo entrar.\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003EA\nferida como abertura é uma escolha interessante de metáfora. Uma ferida\ninfecciona, inflama, pode matar, e essa é sua potência. Han não desiste de\nrefletir sobre a importância da morte como agente transformador. E, contra\nambos os modos de ser, ele propõe a transformação. Entretanto, as feridas que o\nautor deseja não são um para-sempre-aberto. Como a maioria das feridas, elas\nurgem pela cicatrização, pela conclusão, pois sem conclusão pode-se morrer de\nhemorragia. Sua dialética da ferida é, tal qual sua descrição da dialética\nhegeliana, “um movimento de concluir, do abrir, e do voltar a concluir\nfechando.” (HAN, 2017\u003Csup\u003Ea\u003C\/sup\u003E[2012], p.47) A ferida desejada é carregada de\nsimultaneidade, surge quando o mundo se aproxima com sua alteridade aguda o\nsuficiente para cortar o eu, coabitando-o por um momento de “vista poética”\ndemorada e contemplativa da qual surgem “as ligações ocultas entre as coisas.”\n(HAN, 2019\u003Csup\u003Ea\u003C\/sup\u003E[2015], p.106) É na ferida que surge o vínculo com o\nmundo, porque “dor é vínculo” (HAN, 2021\u003Csup\u003Ec\u003C\/sup\u003E[2020], p.62)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp;\u003C\/span\u003EAssim, o sujeito da tradição de tanto tempo\naferrado ao Si e negando a alteridade aflorou em um sujeito do desempenho que\nsequer é capaz de perceber o outro. Falta a eles a possibilidade de ser e ao\nmesmo tempo deixar-ser; falta a possibilidade do Eu e do Mundo serem\nsimultaneamente um-no-outro e um-em-relação-com-o-outro sem que uma das partes\nseja subsumida na outra, ou desfeita pela outra. É necessário fazer as pazes\ncom o outro em sua alteridade e, então, construir a abertura para outra relação\ncom o mundo.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Cspan style=\"mso-tab-count: 1;\"\u003E\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp;\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EReferências\nBibliográficas:\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb\u003EAgonia do Eros.\u003C\/b\u003E Tradução: Enio\nPaulo Gianchini. Petrópolis, RJ: Editora Vozes, 2017a. (2012)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb\u003ESociedade do Cansaço\u003C\/b\u003E. Tradução:\nEnio Paulo Gianchini. Petrópolis,\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt; line-height: 150%;\"\u003ERJ: Editora Vozes, 2017b. (2010)\u003C\/span\u003E\u003Cspan lang=\"EN-US\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN, Byung-Chul. \u003C\/span\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003ESociedade\nda transparência\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E. Tradução: Enio Paulo\nGianchini. Petrópolis, RJ: Editora Vozes, 2017c. (2012)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb\u003ETopologia da violência\u003C\/b\u003E. Tradução:\nEnio Paulo Gianchini. Petrópolis, RJ: Editora Vozes, 2017d. (2011)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb\u003ENo Enxame: \u003C\/b\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EPerspectivas do Digital\u003C\/b\u003E. Tradução: Lucas\nMachado. Petrópolis, RJ: Editora Vozes, 2018. (2013)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb\u003EA Salvação do Belo.\u003C\/b\u003E Tradução:\nGabriel Salvi Philipson. Petrópolis, RJ: Editora Vozes, 2019a. (2015)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003C\/span\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: black; font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EBom entretenimento: uma\ndesconstrução da história da paixão ocidental\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: black; font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-bidi-font-weight: bold; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E.\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: black; font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E\nTradução: Lucas Machado. Petrópolis, RJ: Editora Vozes, 2019b. \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003E(2007)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb\u003EFilosofia do zen-budismo.\u003C\/b\u003E Tradução:\nLucas Machado. Petrópolis, RJ: Editora Vozes, 2019c. (2002)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EHiperculturalidade:\nCultura e Globalização\u003C\/b\u003E. Tradução Gabriel Salvi Philipson. Petrópolis, RJ:\nEditora Vozes, 2019d. (2005)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb\u003EO que é poder? \u003C\/b\u003ETradução:\nGabriel Salvi Philipson. Editora Vozes. Petrópolis, RJ. 2019e. (2005)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb\u003EMorte e Alteridade.\u003C\/b\u003E Tradução:\nLucas Machado. Petrópolis, RJ: Editora Vozes, 2020. (2002)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb\u003EFavor fechar os olhos: em busca de\num outro tempo.\u003C\/b\u003E Tradução: Lucas Machado. Petrópolis, RJ: Editora Vozes,\n2021a. (2013)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb\u003EO desaparecimento dos rituais: uma\ntopologia do presente. \u003C\/b\u003ETradução: Gabriel Salvi Philipson. Editora Vozes.\nPetrópolis, RJ. 2021b. (2019)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: PT-BR;\"\u003EHAN, Byung-Chul. \u003Cb\u003ESociedade Paliativa:\u003C\/b\u003E\u003Cspan style=\"mso-bidi-font-weight: bold;\"\u003E \u003Cb\u003EA dor hoje\u003C\/b\u003E\u003C\/span\u003E. Tradução: Lucas\nMachado. Petrópolis, RJ: Editora Vozes, 2021c. (2020)\u003C\/span\u003E\u003Cspan style=\"mso-ansi-language: PT-BR;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cdiv style=\"mso-element: footnote-list;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%202.docx#_ftnref1\" name=\"_ftn1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"FootnoteCharacters\"\u003E\u003Cspan lang=\"EN-US\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"FootnoteCharacters\"\u003E\u003Cspan face=\"\u0026quot;Calibri\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 11pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: Tahoma; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan lang=\"EN-US\" style=\"mso-ansi-language: PT-BR;\"\u003E \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR;\"\u003EFreud,\nquando discute do narcisismo, refere-se à criança como “sua majestade – o\nbebê”. Aqui, faz-se um paralelo entre a majestade-bebê e a majestade-Eu dos\nindivíduos contemporâneos que não reconhecem limites que os diferenciem do\nmundo, tal qual o bebê freudiano. In.: Introdução ao narcisismo: ensaios de\nmetapsicologia e outros textos (1914-1916). trad. Paulo César de Souza. São\nPaulo: Companhia das Letras, 2010.\u003C\/span\u003E\u003Cspan lang=\"EN-US\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Cspan lang=\"EN-US\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/3867833219818009617\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/dialetica-da-ferida-uma-abertura-para.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/3867833219818009617"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/3867833219818009617"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/dialetica-da-ferida-uma-abertura-para.html","title":"Dialética da Ferida: uma abertura para outra relação com o mundo"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEgsgEXFdyf4dcxKYiGpDd447HcyXkDYDaBM_YtVfsJdjnmbIKbB1kZSoY9R1f78PTQ16J7lKn0_qCJcr_AJDHjHzjkghsd0g5gZtkxD6-NoC05oQg5u5TLfWlxu3u2PfHst2uYr2r-GxwSZT34tVkMC1Pf07kw-vLFPJjVQ-Frtb5BoDDe09u4HxyCk\/s72-w400-h160-c\/Design%20sem%20nome%20(1).png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-7093325683026305066"},"published":{"$t":"2022-03-22T22:16:00.012-03:00"},"updated":{"$t":"2022-03-22T23:12:45.746-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Da Afabilidade ao Inferno do Igual: Uma Introdução Crítica à Filosofia de Byung-Chul Han"},"content":{"type":"html","$t":"\u003Cp\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003ERevista Sísifo. N° 14, Julho\/Dezembro 2021. ISSN 2359-3121. www.revistasisifo.com\u003C\/span\u003E\u003C\/p\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; 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\/AVvXsEhFMpe50Cfajhd7Tkaocp0VFKjWYAytYusGvJ-f8weiQg8L5ul8xTP2u9m6zIHwbMWtKool5qldPejwWVlpU2LcL07E6pcco-n3OLGniDED54m6uX6o15YQQtoRCCm4aWbIuCyLLDz9lm4tazfyLflNnGnpVs-S90r6YxR27sIrJNOYiFTWhAmqBBg4\/s800\/Design%20sem%20nome.png\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"321\" data-original-width=\"800\" height=\"160\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhFMpe50Cfajhd7Tkaocp0VFKjWYAytYusGvJ-f8weiQg8L5ul8xTP2u9m6zIHwbMWtKool5qldPejwWVlpU2LcL07E6pcco-n3OLGniDED54m6uX6o15YQQtoRCCm4aWbIuCyLLDz9lm4tazfyLflNnGnpVs-S90r6YxR27sIrJNOYiFTWhAmqBBg4\/w400-h160\/Design%20sem%20nome.png\" width=\"400\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ci\u003E\u003Cspan style=\"font-size: x-small;\"\u003EProteus, Jogo de Computador Independente Lançado em 2013 pela Twisted Tree e Curved Digital\u003C\/span\u003E\u003C\/i\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1mLGbNqh_JLtep3fV9PlhRwqKF4zlDHi9\/view\"\u003EPDF\u003C\/a\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp\u003E\n\n\u003C\/p\u003E\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003ELucas Nascimento\nMachado\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003EProfessor\nSubstituto de História da Filosofia pela UFRJ, Doutor em Filosofia pela USP e\natual Diretor da Associação Latino-Americana de Filosofia Intercultural\n(ALAFI). Tradutor de obras, entre outros, de Byung-Chul Han e Markus Gabriel\npara a Editora Vozes.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003EResumo:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003E Em nosso artigo,\nfaremos uma breve introdução crítica à filosofia de Byung-Chul Han. Em primeiro\nlugar, argumentaremos que, para compreender o pensamento do filósofo, é\nfundamental reconhecer a existência de duas fases distintas de seu pensamento:\numa fase pré \u003Ci\u003ESociedade do Cansaço\u003C\/i\u003E e uma fase a partir da mesma obra.\nTendo isso em mente, apontaremos, em primeiro lugar, quais perecem ser algumas\ndas ideias e interesses fundamentais que permanecem ao longo de todo o\npensamento do autor, particularmente sua oposição entre existência econômica e\nexistência afável, a fim de compreender como o que se altera na passagem de uma\nfase para outra seria o modo com que ele articula essas ideias centrais com\noutros conceitos fundamentais de sua filosofia, como os de negatividade e\npositividade. Em segundo lugar, buscaremos expor algumas das principais\ncaracterísticas do modo com que a existência econômica, de um lado, e a\nexistência afável, de outro, são expostos e compreendidos por Han nas\ndiferentes fases de sua filosofia, apontando também para os elementos latentes\nde seu pensamento que levariam a essa passagem de uma fase para outra. Por fim,\nconcluiremos levantando algumas críticas ao modo com que Han operaria\nunilateralmente com os conceitos de positividade e de negatividade para pensar\numa existência para além do capitalismo, uma existência \u003Ci\u003Eafável\u003C\/i\u003E, e\nsugerindo outros caminhos por meio dos quais ela poderia ser pensada. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003EPalavras-chave:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt;\"\u003E Existência Econômica,\nExistência Afável, Afabilidade, Afabilidade, Negatividade e Positividade.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt; mso-ansi-language: EN-US;\"\u003EAbstract:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt; mso-ansi-language: EN-US;\"\u003E In our paper,\nwe shall give a brief critical introduction to Byung-Chul Han's philosophy.\nFirst, we will argue that in order to understand the philosopher's thought, it\nis essential to recognize the existence of two distinct phases of his thought:\na pre \u003Ci\u003EBurnout Society\u003C\/i\u003E phase and a phase from the same work onwards. With\nthis in mind, we will first point out what seem to be some of the central ideas\nand interests that remain throughout the author's thought. In particular, we\nwill expose his opposition between economic and affable existence, in order to\nunderstand how what changes in the passage from one phase to another is the way\nin which he articulates these central ideas with other fundamental concepts of\nhis philosophy, such as those of negativity and positivity. Second, we will try\nto expose some of the main characteristics of the way in which economic\nexistence, on the one hand, and affable existence, on the other, are exposed\nand understood by Han in the different phases of his philosophy, pointing also\nto the latent elements of his thought that would lead to this passage from one\nphase to another. Finally, we will conclude by raising some criticisms to the\nway Han would operate unilaterally with the concepts of positivity and\nnegativity to think an existence beyond capitalism, an affable existence, and\nsuggesting other paths through which it could be thought. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt; mso-ansi-language: EN-US;\"\u003EKeywords:\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt; mso-ansi-language: EN-US;\"\u003E Economic\nExistence, Affable Existence, Affability, Negativity and Positivity.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EIntrodução\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EO filósofo sul-coreano radicado na Alemanha,\nByung-Chul Han, se tornou um dos pensadores mais discutidos da\ncontemporaneidade. Conhecido sobretudo pelo seu livro \u003Ci\u003ESociedade do Cansaço\u003C\/i\u003E,\nas reflexões trazidas pelo filósofo acerca de nossa sociedade contemporânea têm\nsido amplamente debatidas e difundidas, sobretudo no que diz respeito ao seu\nmodo de caracterizar a nossa sociedade como uma \u003Ci\u003Esociedade do desempenho\u003C\/i\u003E,\nonde o \u003Ci\u003Eexcesso de positividade\u003C\/i\u003E levaria o indivíduo a explorar\nirrestritamente a sua força produtiva e, ao mesmo tempo, ter a ilusão de, desse\nmodo, ser livre. Nesse contexto, a ideia de um \u003Ci\u003Eexcesso de positividade \u003C\/i\u003Edesempenha\num papel central, uma vez que é o que permite a Han analisar a sociedade\ncontemporânea em suas diversas dimensões como uma sociedade caracteriza pela \u003Ci\u003Eexpulsão\ndo outro\u003C\/i\u003E, ou seja, pela eliminação de toda alteridade que possa fazer\nfrente à autoafirmação do sujeito narcísico voltado a perpetrar sua própria\nexistência. É essa ideia, com efeito, que permite Han estender sua crítica a\nnossa sociedade às mais diversas esferas: estética, política, ética, sexualidade\nou tecnologia, para mencionar apenas alguns dos principais temas.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ENesse contexto, porém, e diante da ampla\ndifusão das ideias do filósofo, cujo pensamento, apesar de ter tido ampla\nrepercussão, ainda só começa a ser estudado e discutido, é muito fácil fazer\nleituras “guarda-chuva” que, focando nas suas ideias de maior repercussão e\nformulando uma interpretação genérica das mesmas, enxergam, em toda e qualquer\nobra do autor, um mesmo pensamento, uma mesma crítica e uma mesma maneira de\ndiagnosticar problemas de nossa sociedade. Desse modo, porém, tais leituras\nparecem-nos projetar uma “unidade sistemática” no pensamento do autor, que, a\nnosso ver, não apenas simplificam sua filosofia, mas também a empobrecem.\nAfinal, não é apenas a compreensão do autor e de suas ideias, nos diferentes\nmomentos de seu percurso intelectual, que correm o risco, assim, de serem\nfalsificados, mas também a prolificidade de suas próprias ideias, de suas\npotencialidades e desdobramentos possíveis, \u003Ci\u003Epara além daquilo que o próprio\nautor consegue abarcar, \u003C\/i\u003Esó podem ser exploradas a partir do momento que\nreconhecemos como um núcleo central ao seu pensamento é, ao mesmo tempo,\nconstantemente reformulado e rearticulado a partir de novas reflexões, novas\nexperiências e novos confrontos com a própria realidade histórica e social\nsobre a qual o autor se debruça e a qual se propõe a pensar. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ por isso que, neste artigo, nos propomos a\nfazer uma \u003Ci\u003Eintrodução crítica ao pensamento de Byung-Chul Han\u003C\/i\u003E, onde sejam\nexpostas, de maneira introdutora e acessível, não apenas as principais ideias e\nconceitos do autor, mas como essas ideias e conceitos se desenvolvem ao longo\ndo tempo, de modo que se possa falar, inclusive, de \u003Ci\u003Efases distintas de seu\npensamento\u003C\/i\u003E. Com efeito, acreditamos que o percurso intelectual e filosófico\nde Han pode ser dividido, \u003Ci\u003Epelo menos\u003C\/i\u003E, em duas fases distintas: uma fase \u003Ci\u003Epré\nSociedade do Cansaço\u003C\/i\u003E e uma fase \u003Ci\u003Epós Sociedade do Cansaço\u003C\/i\u003E. A\nprincipal diferença que caracteriza essas fases, está, argumentaremos, no \u003Ci\u003Eregistro\nde crítica \u003C\/i\u003Eà sociedade capitalista feita por Han em cada uma delas, onde a\nprimeira fase seria caracterizada por uma \u003Ci\u003Ecrítica da negatividade, \u003C\/i\u003Eenquanto\na segunda fase, inversamente, por uma \u003Ci\u003Ecrítica da positividade\u003C\/i\u003E. Ambas as\nfases têm em comum um núcleo crítico, a saber: ambas têm por objetivo criticar\no \u003Ci\u003Emodo de existência econômico\u003C\/i\u003E, entendido como a forma de vida\norganizada em torno da economia capitalista que têm por objetivo \u003Ci\u003Esuprimir a\nmorte\u003C\/i\u003E, propondo, em contraposição a essa forma de vida, uma forma de vida\nanti-econômica, que se apresenta com sendo a exata contrafigura da primeira. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EComo veremos, porém, cada fase descreve o modo\nde vida econômico por meio de ferramentas conceituais muito distintas, muitas\nvezes até mesmo praticamente inversas, de modo que também a maneira de descrever\na forma de vida que representaria o seu contramodelo também passa por inversões\nfundamentais. Isso não nos parece ser fortuito, uma vez que, como argumentaremos\nao final do artigo, tais inversões nos parecem se dever, em larga medida, à\nincapacidade de Han integrar dialeticamente as diferentes dimensões da sua\nanálise do modo de vida capitalista, concebendo essas diferentes dimensões não\ncomo partes integrantes de um todo articulado, mas sim como configurações\ninteiramente distintas, opostas e mesmo excludentes desse modo de vida. É aqui,\nportanto, que se apresentará a dimensão “crítica” de nossa introdução: após\nexpormos o que nos parecem ser as principais ideias de Han e a maneira com que\nelas se desenvolvem em suas duas fases distintas de pensamento, desenvolveremos\nalguns apontamentos críticos que visam a indicar as lacunas, tensões e mesmos\ncontradições no pensamento de Han, assim como apontar alguns caminhos por meio\ndos quais seria possível tanto aproveitar a riqueza de seu pensamento quanto\ndesenvolvê-lo mais profundamente para além daquilo que permite o uso que Han\nfaz de suas ferramentas conceituais.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center; text-indent: 35.45pt;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EO Núcleo Crítico: O\nCapitalismo como Supressão da Morte e a Liberdade Como Relação ao Outro\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EAntes de passarmos, porém, à análise do\nprimeiro registro crítico de Han, parece-nos de suma importância apresentarmos,\nem primeiro lugar, algumas das que aparentam ser, para nós, as suas principais\nideias e conceitos, aos quais ele sempre recorrerá para responder o que pode\nser visto como a questão central que mobiliza o seu pensamento filosófico: \u003Ci\u003Ecomo\nsuperar a existência econômica, enquanto forma de vida que encontra sua\nexpressão máxima no capitalismo contemporâneo?\u003C\/i\u003E \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EResponder a essa pergunta exige, antes de\nqualquer coisa, que se tenha um conceito, afinal, do que seja essa existência\neconômica. E, embora a compreensão da mesma passe por deslocamentos importantes\nao longo da filosofia de Han e na transição entre seus registros distintos, um\nnúcleo central parece permanecer constante ao longo desses desenvolvimentos, a\nsaber: a concepção de que a existência econômica é uma \u003Ci\u003Eexistência voltada à\nsupressão da morte, a fim de preservar a si mesma e sua identidade consigo mesma\u003C\/i\u003E.\nO modo de existência econômico é, nesse sentido, um modo de existência centrado\nem sua \u003Ci\u003Eautopreservação \u003C\/i\u003Ee que, para se preservar, \u003Ci\u003Ecorta todo o vínculo\ncom o Outro\u003C\/i\u003E, com a alteridade que, se estivesse disposto a acolher em si\nmesmo, o levaria necessariamente à transformação de si e, em última instância,\nà morte como o ponto último e o limite superior da transformação. Daí uma das\nformulações mais centrais, senão a mais central, de Han sobre o capitalismo: a\nde que o capitalismo “é nutrido pela crença inconsciente de que mais capital significa\nmenos morte” (HAN, 2021c, p. 37).\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn1\" name=\"_ftnref1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ECom isso, também, vemos o tipo de armação\nconceitual que permanecerá central ao longo de todo o pensamento de Han em seu\nrecurso ao conceito de Outro e de alteridade como forma de crítica à existência\neconômica e como condição de possibilidade para uma verdadeira liberdade: a\nexistência econômica é aquela que, para preservar a si mesma e preservar-se\nidêntica a si mesma, suprime todo vínculo de sua identidade, de seu ser, com um\noutro, com algo que não se encaixe e não pertença à sua identidade consigo\nmesmo. É por isso que essa existência econômica precisa \u003Ci\u003Elutar contra a morte\u003C\/i\u003E,\numa vez que a morte nada mais é do que aquela abertura a um outro que faria\ncessar inteiramente a minha existência e a sua identidade consigo própria,\nfazendo eu me tornar o outro de mim mesmo.\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn2\" name=\"_ftnref2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E Essa luta com a morte,\nporém, leva a existência econômica a banir o outro de sua relação consigo\nmesma, o que, em vez de torná-la verdadeiramente livre, faz dela, ao contrário,\nrefém de si mesma, uma vez que Han entende, profundamente influenciado pela sua\ncompreensão dos conceitos de \u003Ci\u003Edasein, \u003C\/i\u003Ede \u003Ci\u003Emundo\u003C\/i\u003E e de \u003Ci\u003Edisposição \u003C\/i\u003Eheideggerianos\n(mas, certamente, e não de modo menos importante, também por sua interpretação\ndo Zen Budismo\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn3\" name=\"_ftnref3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E),\nque o ser humano só é verdadeiramente livre na medida em que se relaciona com\nalgo outro do que si próprio, e só essa relação lhe permite, primeiramente, ser\naquilo que ele verdadeiramente é e usufruir de uma existência verdadeiramente\nhumana, caracterizada, fundamentalmente, por sua abertura originária ao outro. Tal\ncomo Han formula emblematicamente em \u003Ci\u003EPsicopolítica\u003C\/i\u003E: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E[S]er livre significa originalmente \u003Ci\u003Eestar\ncom amigos\u003C\/i\u003E. Liberdade (\u003Ci\u003EFreiheit\u003C\/i\u003E) e amigo (\u003Ci\u003EFreund\u003C\/i\u003E) possuem a\nmesma raiz indo-europeia. Fundamentalmente, a liberdade é uma \u003Ci\u003Epalavra\u003C\/i\u003E \u003Ci\u003Erelacional\u003C\/i\u003E.\nSó nos sentimos realmente livres em um relacionamento bem-sucedido, em um feliz\n“estar junto”. (HAN, 2014, p. 11)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ por isso que, para responder aquela pergunta\nque colocamos inicialmente como a pergunta central do pensamento haniano –\nafinal, \u003Ci\u003Ecomo superar a existência econômica\u003C\/i\u003E? – Han visará sempre\ncontrapor, a esse modo de existência, uma existência que seria o exato contramodelo\ne a exata contrafigura da existência econômica, e que ele concebe – ao menos a\nprincípio – por meio do conceito de \u003Ci\u003Eafabilidade\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn4\" name=\"_ftnref4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[4]\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/i\u003E.\nExata contrafigura porque, se a existência econômica era caracterizada por uma\nrecusa radical da morte, visando a levar um modo de existência em que se\nrelaciona apenas consigo própria, a existência afável (ou, no limite – uma vez\nque é questionável o quanto o conceito de afável ainda será adequado para\ndescrever esse modo de existência no segundo registro da filosofia de Han -, \u003Ci\u003Eanti-econômica\u003C\/i\u003E)\nserá aquela que, inversamente, será caracterizada por uma \u003Ci\u003Eabertura radical\nao outro\u003C\/i\u003E, o que faz com que essa existência seja, de um modo\nespecificamente haniano, um \u003Ci\u003Eser-para-a-morte\u003C\/i\u003E, no sentido de um ser que\nsó se realiza por meio de sua relação ao outro e, por isso, fundamentalmente,\npor sua abertura e aceitação da cessação de sua própria existência, pelo\ntornar-se o outro de si próprio em seu ponto de culminação\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn5\" name=\"_ftnref5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E. A existência afável, como\numa existência \u003Ci\u003Eque só se realiza por meio do outro\u003C\/i\u003E, seria o \u003Ci\u003Econtramodelo\nda existência econômica\u003C\/i\u003E, precisamente porque caracterizaria um modo de vida\nem que não se faz de tudo que existe mero recurso para perpetrar e preservar a\nsua própria existência, mas, pelo contrário, se \u003Ci\u003Eexperimenta a existência\ncomo sendo nada mais do que fruir da relação ao outro que é constitutiva de mim\nmesmo \u003C\/i\u003E– uma fruição que, justamente por não visar à preservação da identidade\nconsigo mesmo, não demanda nenhum acúmulo de recursos, nenhum trabalho nem\nnenhuma \u003Ci\u003Eprodução\u003C\/i\u003E a fim de gerar capital que eu possa utilizar com essa\nfinalidade.\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EAcreditamos que essa descrição do núcleo de\nconceitos centrais para a filosofia do Han – o de existência econômica e o de\nexistência afável (ou anti-econômica) e de suas relações com os conceitos de\nmorte, transformação e alteridade – seja válida e possa ser aplicada ao longo\nde todo o percurso intelectual de Han, mesmo após a transição da primeira para\nsegunda fase do seu pensamento. De fato, embora as associações desses conceitos\nnucleares de existência econômica e de existência afável\/anti-econômica com\noutros conceitos importantes da filosofia de Han passem por deslocamentos\nimportantes ao longo de seu pensamento – como poderemos ver a seguir -,\nparece-nos que a associação entre existência econômica e supressão da morte, da\ntransformação e da alteridade, por um lado, e existência afável e abertura à\nmorte, à transformação e à alteridade, de outro, permanecerá notavelmente\nconstante ao longo de suas obras. O que tende a sugerir que é sobretudo nessa\narticulação entre esses conceitos que Han vê o que é essencial ao modo de vida\ncapitalista, por um lado, e ao modo de vida que se oporia a ele como sua\nsuperação, por outro. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESe é assim, então, o que se alteraria nesses\ndiferentes registros, se algo se altera, como propomos aqui? A nosso ver, o que\nse altera no pensamento de Han não é tanto o núcleo central do que caracteriza\no modo de existência econômico e o modo de existência a ele oposto, mas,\nsobretudo, \u003Ci\u003Equais seriam os modos de operação próprios à existência econômica\npara dar continuidade a si própria, assim como da existência afável para romper\ncom esse modo de existência\u003C\/i\u003E. Assim, para introduzirmos os diferentes\nregistros da filosofia de Han, temos de compreender como, em cada um deles, se\ntoma como paradigma conceitual que permite descrever o modo de operação da\nexistência econômica, de um lado, e da existência afável, de outro, conceitos\nnão apenas distintos, mas sobretudo inversos; no primeiro registro, se\nassociando a existência econômica com a \u003Ci\u003Enegatividade\u003C\/i\u003E e a existência\nafável com a \u003Ci\u003Epositividade\u003C\/i\u003E\u003Cspan style=\"mso-bidi-font-style: italic;\"\u003E,\nenquanto, no segundo registro, se faz a associação inversa, ou seja, da\nexistência econômica com a positividade e da existência afável\/anti-econômica\ncom a negatividade. É essa diferença notável nos modelos descritivos desses\nmodos de existência, e as possíveis razões para essa transição de um modelo a\noutro, que pretendemos expor nas próximas sessões. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%; mso-bidi-font-style: italic;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EO Primeiro Registro: A Crítica da Negatividade do Si Mesmo\ne Sua Superação por Meio da Afabilidade\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EPara compreender como Han concebe a existência\neconômica e seu modo de operação na primeira fase de seu pensamento, a análise\nque faz do termo economia – elemento recorrente em seus livros – pode servir\ncomo um primeiro ponto de partida, a partir do qual se pode desdobrar os\nprincipais elementos do pensamento de Han nesse momento de sua filosofia sobre\nesse tema. A esse respeito, Han nos lembra que a casa a que o termo \u003Ci\u003Eoikos\u003C\/i\u003E,\ndo qual deriva o termo \u003Ci\u003Eeconomia \u003C\/i\u003Ecomo “manutenção da casa”, \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 3.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 3cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003Enão é um mero espaço protegido. Ela é o\nlugar da alma e da interioridade, no qual eu me aprazo, me arrolo, um espaço de\nmeu \u003Ci\u003Epoder \u003C\/i\u003E[Könnens] e \u003Ci\u003Econseguir \u003C\/i\u003E[Vermögens], na qual possuo \u003Ci\u003Ea\nmim\u003C\/i\u003E e a \u003Ci\u003Emeu mundo\u003C\/i\u003E. O Eu depende da possibilidade da posse e do\nrecolhimento. \u003Ci\u003EOikos \u003C\/i\u003E(casa) é o lugar da existência econômica. (HAN, 2019c,\np. 119)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EEm outras palavras: a existência econômica é o\nmodo de existência preocupado com a \u003Ci\u003Emanutenção da casa\u003C\/i\u003E, entendido, aqui,\ncomo a \u003Ci\u003Epreservação do espaço no qual ela se relaciona apenas consigo própria\ne com suas propriedades\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn6\" name=\"_ftnref6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[6]\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/i\u003E.\nOra, como podemos ver, que a existência econômica vise preservar a si mesma por\nmeio da manutenção da casa implica, justamente, que ela visa a estabelecer e preservar\num determinado \u003Ci\u003Eespaço\u003C\/i\u003E, um \u003Ci\u003Elugar \u003C\/i\u003Eno qual ela possa relacionar-se\napenas consigo mesma. Para que isso seja possível, porém, é preciso \u003Ci\u003Eexcluir\ndesse espaço \u003C\/i\u003Etudo aquilo que pudesse levar tal existência a se confrontar\ncom algo distinto de si mesma e, portanto, prejudicar a sua autopreservação, a\npreservação de sua identidade consigo mesma. É por meio, precisamente, da \u003Ci\u003Eexclusão\ndo outro\u003C\/i\u003E, de toda forma de alteridade desse espaço, que a existência\neconômica visa a existir de modo a relacionar-se apenas consigo mesma, \u003Ci\u003Edemarcando\ne delimitando claramente \u003C\/i\u003Eaquilo que pertence ao espaço de sua relação\nconsigo mesma e aquilo que deve ser colocado fora e banido desse espaço de\nautorrelação. É por essa razão que, no primeiro registro de crítica à\nexistência econômica, Han conceberá o modo de operação dessa como se dando,\nfundamentalmente, pela \u003Ci\u003Enegatividade\u003C\/i\u003E, entendida aqui como essa operação\nque \u003Ci\u003Eestabelece limites, \u003C\/i\u003Ecriando uma separação entre \u003Ci\u003Einterior \u003C\/i\u003Ee \u003Ci\u003Eexterior\u003C\/i\u003E\ne, assim, constituindo \u003Ci\u003Eespaços \u003C\/i\u003Edistintos e mutuamente excludentes, a fim\nde, desse modo, ser capaz de constituir um espaço do interior do qual é expulso\ntudo o que é o outro de si mesma, tudo que poderia comprometer a preservação de\nsi e de sua própria identidade \u003Ci\u003Esubstancial\u003C\/i\u003E (HAN, 2019c, p. 58). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EPor meio dessa operação de negatividade, a\nexistência econômica se constitui como um \u003Ci\u003ESelbst\u003C\/i\u003E, um \u003Ci\u003ESi\u003C\/i\u003E,\nentendido aqui, por Han, justamente, como esse modo de existência caracterizado\npela pura relação a si mesmo, da qual estaria excluída toda a relação com\nqualquer forma de alteridade. A operação que a existência econômica realiza por\nmeio da negatividade, se estabelecendo nesse espaço de relação a si mesma e\nconfigurando-se como um \u003Ci\u003ESi,\u003C\/i\u003E (HAN, 2019c, p. 35) é, ao mesmo tempo, e de\nmaneira completamente indissociável disso, a operação por meio da qual se\nestabelece uma distinção entre \u003Ci\u003Einterioridade \u003C\/i\u003Ee \u003Ci\u003Eexterioridade\u003C\/i\u003E.\nMais especificamente, a distinção entre a \u003Ci\u003Einterioridade do Si,\u003C\/i\u003E como esse\nespaço no qual ele se constitui como sujeito que se relaciona apenas consigo\nmesmo, e a \u003Ci\u003Eexterioridade do mundo\u003C\/i\u003E, como o espaço no qual se encontram\ntodas as outras coisas, todas as outras existências que não são idênticas com\naquela que habita nesse espaço do Si e que são banidos dele para não\ninterferirem em sua relação consigo mesmo. O \u003Ci\u003Emundo \u003C\/i\u003Eé, assim, o lugar em\nque se encontra, por definição, \u003Ci\u003Eo outro por excelência\u003C\/i\u003E (HAN, 2019c, p.\n69). De fato, uma vez que o mundo é entendido como o “mundo lá fora”, sendo o \u003Ci\u003Elugar\nem que eu me relaciono com o outro de mim mesmo\u003C\/i\u003E, podemos dizer que, nesse\nmomento de sua filosofia, Han praticamente considera o mundo como \u003Ci\u003Eo outro\npor excelência\u003C\/i\u003E, já que é nele que encontro todas as formas de alteridade -\nnão apenas as formas intersubjetivas, por exemplo, mas tudo que pode se colocar\ncomo um outro para mim, desde outros seres humanos a outros animais e, por fim\nàs próprias coisas simplesmente (HAN, 2019c, p. 32). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ por isso que há mais um par de conceitos que\ndevemos entender por meio dessa concepção de Han da existência econômica por\nmeio de um proceder negativo, que constitui e demarca o espaço do \u003Ci\u003Esi mesmo\u003C\/i\u003E,\nda \u003Ci\u003Einterioridade do sujeito\u003C\/i\u003E, do \u003Ci\u003EEu\u003C\/i\u003E, em oposição ao espaço do \u003Ci\u003Eoutro\u003C\/i\u003E,\n\u003Ci\u003Edo mundo\u003C\/i\u003E: o par transcendência-imanência. Ao constituir o espaço próprio\nà sua existência por meio da operação da negatividade e, assim, configurar-se\ncomo Si, a existência econômica se orientar pela busca de um \u003Ci\u003Eespaço de\ntranscendência\u003C\/i\u003E, uma vez que a transcendência, dentro dessa compreensão,\nnada mais seria do que o estado do \u003Ci\u003Epuro ser que se relaciona apenas consigo\nmesmo\u003C\/i\u003E e que, por isso mesmo, \u003Ci\u003Enão se encontra no mundo e nas relações\nmundanas\u003C\/i\u003E. \u003Ci\u003EImanência\u003C\/i\u003E, inversamente, deve ser entendido, não como\ntalvez se pudesse esperar, como \u003Ci\u003Eum outro espaço\u003C\/i\u003E, no qual a existência\neconômica se veria obrigada a se confrontar pelo outro; que esse outro espaço\nexista, e que a existência econômica tenha de se confrontar com ele, não é\ndescartado pelo fato dela constituir um espaço de transcendência, no qual, \u003Ci\u003Eapesar\ndo mundo lá fora\u003C\/i\u003E, ela possa relacionar-se apenas consigo mesmo. Antes, e de\nmodo mais radical, a imanência deve ser compreendida, aqui, como \u003Ci\u003Ea ausência\nradical de demarcações que permitam a constituição de espaços\u003C\/i\u003E \u003Ci\u003Eque\nseparariam o Eu do outro,\u003C\/i\u003E o ser do outro de si próprio, de tal maneira que,\nem um regime de imanência, não resta ao sujeito nenhum espaço transcendente ao\nmundo em que se relacione apenas consigo próprio, mas, pelo contrário, ele\nexiste desde sempre \u003Ci\u003Eapenas no mundo\u003C\/i\u003E, ou seja, \u003Ci\u003Eapenas na sua relação\ncom o outro\u003C\/i\u003E (HAN, 2019c, p. 22 e p. 40). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ECom isso, podemos esboçar uma primeira definição\nsintética da existência econômica, tal como concebida como Han nesse primeiro\nregistro (o registro negativo), a que pretendemos acrescentar mais camadas a\nseguir, com definições cada vez mais completas, extraídas a partir da reflexão\nacerca de elementos contidos nas definições anteriores: \u003Ci\u003Ea existência\neconômica é aquela que, para preservar a si mesma e para preservar sua\nidentidade consigo mesma, opera de modo eminentemente negativo, demarcando o\nespaço de sua relação a si mesma como um espaço à parte do mundo, à parte de\ntudo que seja distinto dela mesma, um espaço transcendente, no qual ela busca\nse manter tanto quanto possível e o qual ela busca preservar com todos os seus\nmeios\u003C\/i\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E“Com todos os seus meios” – com isso, podemos\nnos perguntar: mas afinal, quais são os meios pelos quais a existência\neconômica poderia preservar esse seu espaço de si mesma? Eis aqui a resposta\nque permite compreender, afinal, como a crítica da existência econômica, entendida\nno sentido “ontológico” de que falamos, articula-se como uma crítica do\ncapitalismo: \u003Ci\u003Epor meio do trabalho\u003C\/i\u003E, como modo de proceder \u003Ci\u003Eeminentemente\nnegativo \u003C\/i\u003Eem que \u003Ci\u003Econverto o outro em capital, em recurso para a\nmanutenção do espaço do meu Si\u003C\/i\u003E, \u003Ci\u003Epara a preservação da minha identidade\nconsigo mesma e de suas propriedades\u003C\/i\u003E (HAN, 2020, p.22). O trabalho é a\nferramenta fundamental por meio da qual a existência econômica pode converter a\nsua \u003Ci\u003Erelação ao outro \u003C\/i\u003Eem uma \u003Ci\u003Erelação a si mesma\u003C\/i\u003E, na medida em\ntrabalhando sobre o outro e negando-o em sua alteridade, \u003Ci\u003Econverte-o em\ncapital\u003C\/i\u003E, em \u003Ci\u003Erecurso para a preservação de sua identidade, de seu Si\u003C\/i\u003E,\nem vez de ameaça a essa mesma identidade, que a abriria à transformação e mesmo\nà morte. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EAssim, podemos esboçar uma segunda definição,\nmais elaborada, da existência econômica nessa primeira fase da filosofia de\nHan: \u003Ci\u003Ea existência econômica é aquela que, para preservar a si mesma e sua\nidentidade consigo mesma, opera de modo eminentemente negativo, em primeiro\nlugar, demarcando o espaço de sua relação a si mesma como um espaço à parte do\nmundo, e, em segundo lugar, trabalhando de modo a converter o que se encontra\nno mundo lá fora e que poderia ameaçar a preservação de sua identidade consigo\nmesma em recurso, em capital que, pelo contrário, contribui para tal\npreservação\u003C\/i\u003E. O outro, convertido em capital, se converte em um recurso para\na \u003Ci\u003Epotencialização do Si\u003C\/i\u003E, para o aumento do seu \u003Ci\u003Epoder\u003C\/i\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ECom isso, acabamos chegando a ainda mais um\nconceito central para Han, e para o seu modo de compreender a existência\neconômica neste primeiro registro: \u003Ci\u003Epor meio do capital, a existência\neconômica visa a aumentar o seu poder, que nada mais é do que a sua capacidade\nde transformar o outro em recurso para a preservação e potencialização de sua\nprópria existência, e, portanto, para a satisfação de sua própria vontade\u003C\/i\u003E (HAN,\n2019e, pp. 39-41). No que, pode-se entrever, há uma \u003Ci\u003Ecircularidade proposital\u003C\/i\u003E:\ncom o trabalho, consigo recursos, que me dão mais poder, que, por sua vez, me\npermitem ter mais capacidade de transformar o outro em recurso, em capital para\nperpetuar minha existência e que, assim, aumentam ainda mais o meu poder...\nDaqui, justamente, o caráter fundamentalmente \u003Ci\u003Eacumulativo \u003C\/i\u003Eda existência\neconômica e de seu trabalho, que visa à geração e ao acúmulo de \u003Ci\u003Ecapital\u003C\/i\u003E.\nO capital é aquilo que permite à existência econômica realizar a sua \u003Ci\u003Evontade\u003C\/i\u003E\n– vontade que nada mais é do que, fundamental e ontologicamente, \u003Ci\u003Evontade de\nsi mesma\u003C\/i\u003E (HAN, 2019c, p.87), vontade de perpetuar a si e de potencializar e\nsua própria existência e relação consigo mesma. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ECom isso, podemos esboçar uma última definição,\nbastante completa, da existência econômica: \u003Ci\u003Ea existência econômica é aquela\nque, para preservar a si mesma e sua identidade consigo mesma, opera de modo\neminentemente negativo, demarcando, em primeiro lugar, o espaço de sua relação\na si mesma como um espaço à parte do mundo, e, em segundo lugar, trabalhando de\nmodo a converter o que se encontra no mundo lá fora e que poderia ameaçar a\npreservação de sua identidade consigo mesma em recurso, em capital que\ncontribui para tal preservação\u003C\/i\u003E \u003Ci\u003Ee aumenta o seu poder, ou seja, a sua\ncapacidade, justamente, de fazer do outro ferramenta de satisfação de sua\nprópria vontade.\u003C\/i\u003E \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ importante notar como essa definição nos\npermite compreender muito do que está contido nas críticas de Han à existência\neconômica nesse primeiro registro de crítica (como crítica da negatividade), e\nque nem sempre é imediatamente claro diretamente da exposição do próprio autor:\no modo como, para Han, criticar a existência econômica não é apenas criticar o\nacúmulo literal de recursos financeiros, por exemplo, mas sobretudo a \u003Ci\u003Eforma\nde vida \u003C\/i\u003Esubjacente a ele nas suas diversas formas de buscar preservar a si\nmesma. E isso, quer no \u003Ci\u003Etrabalho de luto\u003C\/i\u003E (HAN, 2020). no qual tenta\nconverter a morte, como o que nega o Si, em uma afirmação ainda mais radical\ndele; quer na crítica radical a toda forma de sujeito caracterizada pela\nvontade (uma vez que, em última instância, toda vontade seria vontade de si (HAN,\n2019c, Cap. 3.)); quer na crítica à arte ocidental como uma arte da paixão e da\ndor, que trabalha em busca da \u003Ci\u003Eexperiência do transcendente\u003C\/i\u003E e recusa\nformas de arte voltadas para o aqui e agora, o\u003Ci\u003E entretenimento\u003C\/i\u003E e o \u003Ci\u003Eprazer\n\u003C\/i\u003Eque se dá no mundo e como \u003Ci\u003Emeio de socialização\u003C\/i\u003E (HAN, 2019b); quer,\nainda, na crítica radical a toda forma de separação entre uma cultura e outra,\nque se apegue a noções de originalidade ou de demarcações culturais (HAN, 2019d).\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESendo assim, podemos, então, finalmente nos\nperguntar: como se pode caracterizar, nesse primeiro registro da filosofia de\nHan, o modo de existência que representa a \u003Ci\u003Econtrafigura \u003C\/i\u003Epor excelência\nda existência econômica, o modo de existência afável, ou simplesmente, a \u003Ci\u003Eafabilidade\n\u003C\/i\u003Ecomo \u003Ci\u003Econdição existencial fundamental e originária\u003C\/i\u003E? Responder a essa\npergunta, tendo já respondido à pergunta sobre a caracterização da existência\neconômica, prova-se uma tarefa relativamente fácil, uma vez que basta, em larga\nmedida, simplesmente “alterar os sinais”, invertendo a definição da existência\neconômica. Desse modo, temos uma primeira caracterização da existência afável\nou da afabilidade, em termos de sua oposição à existência econômica, como\u003Ci\u003E a\ncondição existencial em que não há nenhuma preocupação em preservar-se idêntico\na si mesmo, demarcando o espaço de sua própria existência em relação ao outro,\nde modo que tal existência é caracterizada, fundamentalmente, pela abertura ao\noutro, abertura que faz dela um modo de existência e uma forma de vida que só\nse realiza por meio da transformação e, em última instância, da morte como\ndecorrência necessária de um modo de existência que não se coloca como centro e\nque, por isso mesmo, aceita e abraça a sua própria impermanência, em vez de\nbuscar se preservar \u003C\/i\u003E(HAN, 2019c, pp. 149-150)\u003Ci\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EDada essa primeira caracterização da existência\nafável, em termos do modo de existência a que ela se opõe, podemos nos\nperguntar, então, sobre como caracterizá-la, não simplesmente por meio daquilo\na que ela se opõe, mas pelo modo por meio do qual ela procede, a fim de se\nrealizar como o modo de existência e a forma de vida que ela é, ou seja, como\nmodo de vida aberto ao outro, à transformação e à morte. A esse respeito, Han\nindica, em diversos momentos nessa primeira fase de sua filosofia, a ideia de\nque o modo fundamental de proceder da existência é por meio de um \u003Ci\u003ESim\nradical ao mundo, à imanência\u003C\/i\u003E. “Sim”\u003Ci\u003E \u003C\/i\u003Eque Han, sem dúvida, atrela a\num momento de \u003Ci\u003Enegação do Si\u003C\/i\u003E – o que não poderia ser diferente, dado o modo\ncomo concebe a existência afável, precisamente, \u003Ci\u003Eem oposição \u003C\/i\u003Eà existência\neconômica - mas que deve ser convertido – como enfatizado no \u003Ci\u003EFilosofia do\nZen Budismo\u003C\/i\u003E – em uma afirmação \u003Ci\u003Eradical \u003C\/i\u003Edo mundo e das coisas em seu\n“ser-assim” (HAN, 2019c, p.129 e p.160) o que Han caracteriza, nessa fase de\nsua filosofia, como uma espécie particular de “sim”, de “aditivo”, como um “E”\nafável (HAN, 2020, p. 316). Nesse contexto, podemos definir então,\n“positivamente”, a existência afável como \u003Ci\u003Ea existência que afirma o ser das\ncoisas tal como elas são, aceitando-as em sua alteridade em relação à sua\nprópria existência e acolhendo-as, ao mesmo tempo, como constitutivas de seu\npróprio ser, de modo que, aqui, não há a criação, demarcação e delimitação de\nnenhum espaço distinto, de nenhum lugar de transcendência.\u003C\/i\u003E \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EOra, uma vez que não há, aqui, a criação e\ndemarcação de espaços distintos e de um lugar de transcendência, de uma \u003Ci\u003Ecasa\n\u003C\/i\u003Epara a \u003Ci\u003Emanutenção \u003C\/i\u003Eda qual seria necessário \u003Ci\u003Etrabalhar \u003C\/i\u003Ee\nacumular capital, não há, nessa forma de vida, \u003Ci\u003Enenhuma vontade de\npreservar-se idêntica a si mesma \u003C\/i\u003Ee, por isso mesmo, não há nenhuma forma de\ntrabalho ou de acúmulo de capital, nenhum esforço para transformar as coisas em\nrecursos para a manutenção de um lugar de transcendência da pura relação\nconsigo mesmo. Por isso, podemos, como no caso da existência econômica,\nfornecer uma última definição consideravelmente completa da existência afável: \u003Ci\u003Ea\nexistência afável é a existência que afirma o ser das coisas tal como elas são,\naceitando-as em sua alteridade em relação à sua própria existência e\nacolhendo-as, ao mesmo tempo, como constitutivas de seu próprio ser, de modo\nque, aqui, dado que não há a criação, demarcação e delimitação de nenhum espaço\ndistinto, de nenhum lugar de transcendência, também não há trabalho, uma vez\nque não é necessário acumular capital que me conceda o poder de transformar o\noutro em recurso de preservação de meu si mesmo e satisfaça a minha vontade de autopreservação\nem uma identidade comigo mesmo da qual o outro estaria excluído\u003C\/i\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EPor meio dessa definição, conseguimos entender,\nmais uma vez, muitos dos diversos enunciados que Han faz sobre a afabilidade em\noposição à existência econômica nessa primeira fase de sua filosofia, e mesmo\naqueles que parecem profundamente enigmáticos, se não entendemos a relação que\nHan traça e difere entre os diversos conceitos que aparecem, aqui, tanto na\ndefinição da existência econômica quanto na definição da existência afável: a\nafirmação de que o sujeito afável é um sujeito inteiramente desprovido de\nvontade (já que vontade é, segundo Han, sempre, em última instância, vontade de\n\u003Ci\u003Esi mesmo\u003C\/i\u003E), de modo que lhe permite simplesmente experimentar as coisas\nem uma condição de \u003Ci\u003EIn-Diferença\u003C\/i\u003E [\u003Ci\u003EIn-Differenz\u003C\/i\u003E](HAN, 2019c,\npp.123-125); sua afirmação de que aquele que se relaciona à morte do modo\noposto ao da existência econômica não se \u003Ci\u003Eenluta\u003C\/i\u003E, ou, ao menos, não chora\ncom a morte do outro, uma vez que o choro seria um \u003Ci\u003Etrabalho de luto\u003C\/i\u003E, que\nvisa restaurar a sensação de si mesmo, mesmo perante à morte (HAN, 2020, Cap.\nIV, Seção C); sua afirmação, ainda, de que, entre um sujeito afável e o mundo,\nnão há \u003Ci\u003Eseparação alguma\u003C\/i\u003E, de modo que não se pode falar nem sequer da \u003Ci\u003Eintersecção\nde ambos\u003C\/i\u003E (pois isso ainda pressuporia que ambos ocupam, em alguma medida,\nespaços diferentes), mas, antes, é preciso falar de uma completa \u003Ci\u003Esobreposição\n\u003C\/i\u003Edo sujeito com o mundo, do sujeito com o outro, em que tudo está contido\ninteiramente em tudo (HAN, 2019c, p. 69); por fim, a sua afirmação,\nprofundamente ligada à anterior, de que o fenômeno da globalização só poderia\nser entendido por um fenômeno de \u003Ci\u003Ehiper\u003C\/i\u003E, e não \u003Ci\u003Einterculturalidade\u003C\/i\u003E,\ncomo a completa ausência de demarcação de espaços culturais distintos e\ncompleta \u003Ci\u003Esobreposição \u003C\/i\u003Ede todas as culturas umas com as outras (HAN, 2019d,\np. 102), de modo que o sujeito dessa hiperculturalidade seria como um “turista hipercultural”\n(HAN, 2019d, pp. 73-81). Todas essas afirmações, por mais estranhas e mesmo\nradicais que possam parecer em um primeiro momento, tornam-se compreensíveis a partir\nda definição da existência afável que fornecemos acima: a existência afável é\nconcebida aqui como aquela que não estabelece \u003Ci\u003Enenhum limite que separe ela\ndo outro \u003C\/i\u003Ee, por isso mesmo, acolhe \u003Ci\u003Einteiramente\u003C\/i\u003E o outro em si\nprópria. É por isso que ela deve ser compreendida não pelo regime da \u003Ci\u003Enegatividade\u003C\/i\u003E,\nda operação de \u003Ci\u003Edemarcação de limites\u003C\/i\u003E realizada pela existência econômica\na fim de se constituir como um \u003Ci\u003ESi\u003C\/i\u003E, mas sim por um regime de \u003Ci\u003Eafirmação\nradical do mundo\u003C\/i\u003E \u003Ci\u003Ee acolhimento dele em si mesmo\u003C\/i\u003E, e, portanto,\npoderíamos dizer, de \u003Ci\u003Epositividade\u003C\/i\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center; text-indent: 35.45pt;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA Transição Entre Registros: Poder\nX Afabilidade\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center; text-indent: 35.45pt;\"\u003E\u003Cb\u003E\u003Ci\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/i\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EComo podemos ver, na primeira fase de sua\nfilosofia, Han parece ter uma concepção da existência econômica e do modo de\nsua superação que muito contrasta com aquela apresentada em \u003Ci\u003ESociedade do\nCansaço \u003C\/i\u003E(HAN, 2017a). O que poderia levar a uma mudança tão radical de\nperspectiva, que parece às vezes até mesmo com uma inversão completa?\nCertamente, poder-se-ia explorar muitas razões contextuais, históricas ou\nbiográficas para explicar essa transição; afinal, Han escreve \u003Ci\u003ESociedade do\nCansaço \u003C\/i\u003Eem um momento em que, com a consolidação de nossa sociedade\ndigital, outras perspectivas se abrem sobre o modo com que o capitalismo, e a\nforma de vida que lhe é peculiar, dão continuidade à sua existência e\nintensificam a sua própria produção e reprodução. Aqui, porém, gostaríamos de\napontar que, de algum modo, o germe dessa transformação também pode ser lido e\ncompreendido através de uma perspectiva \u003Ci\u003Econceitual\u003C\/i\u003E, ou seja, por meio do\ndesenvolvimento do que já se sugere conceitualmente nos modos com que Han\npensa, antes de \u003Ci\u003ESociedade do Cansaço\u003C\/i\u003E, a relação entre negatividade,\npositividade, \u003Ci\u003ESi \u003C\/i\u003Ee outro.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EDe fato, de uma perspectiva conceitual, tal\ntransição já parece se esboçar especialmente em \u003Ci\u003EO que é poder?\u003C\/i\u003E, onde Han\ninsiste que o verdadeiro poder não é aquele que opera negativamente, por meio\nda repressão ou da violência, mas sim aquele que faz com que o \u003Ci\u003Ealter \u003C\/i\u003Eafirme\na vontade do \u003Ci\u003Eego\u003C\/i\u003E por conta própria, sem ter de ser forçado a isso (HAN, 2019e,\np. 39). De acordo com Han, e diferentemente do que se costumava compreender\n(arriscamos dizer: de como \u003Ci\u003Eele \u003C\/i\u003Ecostumava compreender), o verdadeiro\npoder não opera por meio de uma mera repressão, impondo limites claros que\ndevem assegurar a satisfação de sua vontade pela força, mas, pelo contrário, \u003Ci\u003Eexpande\no espaço de sua influência\u003C\/i\u003E e, assim \u003Ci\u003Eexpande o seu próprio ego \u003C\/i\u003Epara\npoder fazer com que o \u003Ci\u003Ealter \u003C\/i\u003Ese conforme a ele (HAN 2019e, pp. 95-96).\nAqui, há um movimento de potencialização da própria identidade e preservação da\nmesma que se dá, precisamente, pela expansão de seu campo de influência, de tal\nmodo que tudo aquilo que se encontra nesse campo não é \u003Ci\u003Eforçado \u003C\/i\u003Ea servir\nde recurso para satisfação da vontade do \u003Ci\u003Eego\u003C\/i\u003E, mas, pelo contrário, o faz\nvoluntariamente, pois, inserido no espaço dessa influência, identifica a\nvontade do poder com a sua própria. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ESe é assim, uma pergunta perturbadora surge:\nafinal, seria o poder idêntico à afabilidade, que deveria nos levar para além\nda existência econômica, uma vez, que, aqui, o poder não opera de modo\npuramente negativo, mas age por meio de uma expansão positiva de seus limites?\nCertamente, não é esse o caso para Han, que, no mesmo livro, insiste em\ndistinguir entre o poder, que é caracterizado, justamente, pelo fato de, de uma\nforma ou de outra, operar instituindo o \u003Ci\u003Elugar do si mesmo\u003C\/i\u003E, ainda que o\nfaça por meio de uma \u003Ci\u003Eexpansão incessante das fronteiras que demarcam esse\nlugar\u003C\/i\u003E (HAN, 2019e, p. 173). A afabilidade, pelo contrário, de acordo com\nHan, é \u003Ci\u003Einteiramente deslimitadora\u003C\/i\u003E, ou seja, sua operação não é a de \u003Ci\u003Eexpandir\nos limites do lugar do si mesmo\u003C\/i\u003E (uma expansão que preserva, no centro desse\nlocal, o \u003Ci\u003ESi \u003C\/i\u003Eque deve ser potencializado e realizado em sua vontade por\nmeio dessa expansão). Pelo contrário, sua operação fundamental é a de \u003Ci\u003Edesfazer\ninteiramente todos os limites\u003C\/i\u003E, possibilitando, assim, uma \u003Ci\u003Eabertura\nradical ao outro\u003C\/i\u003E, e não meramente \u003Ci\u003Eestratégica\u003C\/i\u003E, que constitui um tipo\nde lugar e um tipo de local inteiramente diferente do local do poder (HAN, 2019e,\np.203). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EO poder, por mais que opere positivamente,\nafirmando a liberdade do outro, o faz de maneira \u003Ci\u003Eestratégica\u003C\/i\u003E, visando a,\ncom isso, expandir o espaço de seu \u003Ci\u003ESi\u003C\/i\u003E no qual ele é o centro, e no qual\ntudo existe em função da preservação e satisfação desse centro. Por isso, ele\ncontinua, apesar de sua positividade, a operar de modo \u003Ci\u003Efundamentalmente\nnegativo\u003C\/i\u003E, pois ainda é imprescindível, para esse poder, que ele sirva para\na preservação do lugar do seu \u003Ci\u003ESi\u003C\/i\u003E e que, por isso, expulse para fora\ndesse lugar \u003Ci\u003Etudo aquilo que não se conforme (ainda que voluntariamente) à\nsua vontade\u003C\/i\u003E. A expansão dos limites não é, em outras palavras, a \u003Ci\u003Edissolução\n\u003C\/i\u003Edos mesmos; pelo contrário, é a maneira mais eficaz de preservar e\nfortalecer essa demarcação do lugar do Si como lugar em que a existência\neconômica só se relaciona verdadeiramente consigo mesma, ou seja, só se\nrelaciona com aquilo que satisfaz a sua vontade. O lugar do poder não é um\nlugar em que há alguma verdadeira relação ao outro, pois o outro só habita esse\nlugar, só “tem lugar” nele, como modo de relação do Si consigo mesmo, de\nsatisfação de sua própria vontade. A relação autêntica com o outro, como aquilo\nque \u003Ci\u003Enão gira em torno da minha própria existência\u003C\/i\u003E, continua\nfundamentalmente \u003Ci\u003Eexcluída \u003C\/i\u003Edesse lugar e, portanto, esse poder ainda\nopera de modo fundamentalmente \u003Ci\u003Enegativo\u003C\/i\u003E, isso é, por meio da separação\nestrita entre o lugar do poder como o lugar do Si mesmo, da relação da\nexistência econômica apenas consigo própria, e o mundo enquanto o \u003Ci\u003Eoutro\u003C\/i\u003E,\nisso é, enquanto o lugar e aquilo que colocaria o si em uma relação com algo\ndistinto de si próprio capaz de \u003Ci\u003Ecomprometer \u003C\/i\u003Esua identidade consigo\nmesmo, transformando-a ou mesmo fazendo ela cessar inteiramente (por meio da\nmorte)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn7\" name=\"_ftnref7\" style=\"mso-footnote-id: ftn7;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ por isso, então, que Han não identifica esse\npoder com a afabilidade, pois a afabilidade, ela sim, é concebida, aqui, como a\n\u003Ci\u003Eafirmação irrestrita do outro\u003C\/i\u003E e, portanto, como a dissolução \u003Ci\u003Eintegral\n\u003C\/i\u003Ede todos os limites que separam o si do outro, o sujeito do mundo. É por\nisso que Han insiste – não apenas em \u003Ci\u003EO que é poder?\u003C\/i\u003E, mas também, por\nexemplo, em \u003Ci\u003EHiperculturalidade\u003C\/i\u003E – que a afabilidade é caracterizada por\nessa \u003Ci\u003Esobreposição ou justaposição absoluta \u003C\/i\u003Edo eu com o outro, por uma \u003Ci\u003Einteira\nausência de limites \u003C\/i\u003Eque pudessem constituir um Si como um lugar interior de\npura relação a si mesmo da existência econômica\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn8\" name=\"_ftnref8\" style=\"mso-footnote-id: ftn8;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E. A afabilidade é, com\nefeito, pensada aqui como essa condição da \u003Ci\u003EIn-Diferença\u003C\/i\u003E, \u003Ci\u003EIn-Differenz\u003C\/i\u003E,\ntrocadilho que Han faz com a palavra para indicar, justamente, que aquele que\nexiste na condição de afabilidade\u003Ci\u003E,\u003C\/i\u003E existe \u003Ci\u003Eem \u003C\/i\u003Emeio daquilo que é\ndiferente dele próprio – de seu outro -, ao mesmo tempo em que é \u003Ci\u003Eindiferente\u003C\/i\u003E\na isso, ou seja, que não é perturbado por sua existência em meio ao seu outro,\nde modo que tenha que fazer qualquer coisa a esse respeito no sentido de \u003Ci\u003Enegar\n\u003C\/i\u003Eou de \u003Ci\u003Ese separar\u003C\/i\u003E do outro de si mesmo\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn9\" name=\"_ftnref9\" style=\"mso-footnote-id: ftn9;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EPodemos ver como a concepção que Han tem da\nexistência econômica em \u003Ci\u003EO que é poder\u003C\/i\u003E? ainda não é a mesma que ele terá\na partir do \u003Ci\u003ESociedade do Cansaço\u003C\/i\u003E – uma vez que, no primeiro, a\nexistência econômica ainda tem em sua base a operação fundamentalmente negativa\nde demarcação de limites. Não apenas isso: aqui, a existência que se contrapõe\nà econômica, a existência afável, ainda é pensada fundamentalmente pela chave\nde uma afirmação radical e, portanto, de uma \u003Ci\u003Epositividade radical\u003C\/i\u003E,\nentendida\u003Ci\u003E \u003C\/i\u003Ecomo \u003Ci\u003Edissolução de todos os limites \u003C\/i\u003Eque separam o eu do\noutro – algo que Han passará a identificar, a partir do \u003Ci\u003ESociedade do Cansaço\u003C\/i\u003E,\nnão mais como a condição existencial oposta à econômica, mas, pelo contrário,\ncomo o modo específico com que essa existência se realizaria no capitalismo\ncontemporâneo, sob a condição de \u003Ci\u003Eexcesso do igual\u003C\/i\u003E (HAN, 2017a, p. 16)\nou, na sua formulação mais emblemática, de \u003Ci\u003Einferno do igual\u003C\/i\u003E (HAN, 2021c,\np. 61). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EAo mesmo tempo, podemos ver como, aqui, já está\npresente o \u003Ci\u003Egerme conceitual\u003C\/i\u003E que possibilitará, de algum modo, a\ntransição conceitual da primeira para a segunda fase do filósofo, que começaria\ncom o \u003Ci\u003ESociedade do Cansaço\u003C\/i\u003E. Afinal, por meio de sua concepção de poder\napresentada em \u003Ci\u003EO que é poder?\u003C\/i\u003E, Han já abre conceitualmente a\npossibilidade de conceber uma existência econômica que preserva a si própria \u003Ci\u003Enão\napenas por meio de uma operação exclusivamente negativa,\u003C\/i\u003E mas, igualmente,\npor meio de uma operação de caráter positivo; não apenas pelo estabelecimento\nde limites, mas também – ainda que apenas de modo pontual e estratégico -, por\nmeio de sua \u003Ci\u003Edissolução\u003C\/i\u003E (mesmo que apenas para reestabelecer o limite,\nagora com um alcance e jurisdição maior). É a partir desse passo conceitual na\ncompreensão da existência econômica que podemos melhor compreender o próximo\npasso fundamental que Han dá em sua concepção, que será aquele que levará,\nfundamentalmente, à transição para a segunda fase de sua filosofia, com o \u003Ci\u003ESociedade\ndo Cansaço\u003C\/i\u003E: o passo no qual essa existência se realizará não apenas por uma\ndissolução \u003Ci\u003Eparcial\u003C\/i\u003E dos limites, mas, pelo contrário, \u003Ci\u003Epela sua\ndissolução integral\u003C\/i\u003E e, precisamente, por isso, por meio do \u003Ci\u003Eexcesso de positividade\u003C\/i\u003E.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center; text-indent: 35.45pt;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EO Segundo Registro: O Inferno\ndo Igual e o Resgate da Negatividade \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ECom \u003Ci\u003ESociedade do Cansaço\u003C\/i\u003E, Han dá um\npasso decisivo em sua filosofia: ele compreende que a existência econômica,\ncomo modo de existência próprio à forma de vida capitalista, que visa a \u003Ci\u003Epreservar-se\na todo custo contra a morte e contra a transformação\u003C\/i\u003E, não operaria mais,\natualmente, por meio de \u003Ci\u003Emecanismos de negatividade\u003C\/i\u003E, e, portanto, por\nmeio do estabelecimento de \u003Ci\u003Elimites \u003C\/i\u003Eque separariam o eu do outro. Antes o\nque se dará será exatamente o contrário: para preservar a si mesmo, tal modo de\nvida dissolverá \u003Ci\u003Einteiramente \u003C\/i\u003Eos limites que separam a si mesmo do outro,\nnão para, desse modo, abrir-se a algo que possa transformá-lo em sua identidade\nconsigo mesmo, mas, pelo contrário, para que essa identidade \u003Ci\u003Ese espelhe sem\nlimites e narcisicamente em todas as coisas\u003C\/i\u003E (HAN, 2017a, p. 84). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EIsso, porém, revela algo de fundamental para\nnossa compreensão da filosofia de Han a partir de agora, e do modo com que ele\npassa a conceber a relação entre eu e outro: a \u003Ci\u003Edissolução total de limites\nnão é aquilo que possibilita uma verdadeira relação ao outro\u003C\/i\u003E, porque me\nimpediria de me relacionar a mim mesmo em um espaço do qual esse outro estaria\nexcluído. Pelo contrário: a \u003Ci\u003Edissolução total de limites é aquilo que\nerradica, muito mais do que a operação negativa do Si, a possibilidade de toda\nrelação autêntica com o outro\u003C\/i\u003E, \u003Ci\u003Epois faz com que, em todo o lugar, só\nseja possível encontrar o igual\u003C\/i\u003E. Se não há limites entre o eu e o outro,\nentão, não importa aonde se vá, não se encontrará nunca algo distinto daquilo\nque já se conhecia, pois não há nenhum ponto onde o eu acabe e o outro comece;\nem outras palavras, se não defino um limite a partir do qual a \u003Ci\u003Eminha identidade\n\u003C\/i\u003Eacaba e o \u003Ci\u003Eoutro \u003C\/i\u003Ecomeça, então, em todo lugar, encontrarei \u003Ci\u003Eapenas\naquilo que é idêntico, que é igual a mim mesmo\u003C\/i\u003E (HAN, 2019a, p.41). Por\nisso, aqui, a positividade irrestrita, entendida como completa dissolução dos\nlimites que separam a minha identidade da identidade do outro, não será mais\ncompreendida como a positividade radical que leva à condição da \u003Ci\u003Eafabilidade\u003C\/i\u003E,\nmas, pelo contrário, como o \u003Ci\u003Eexcesso de positividade \u003C\/i\u003Eque desemboca no \u003Ci\u003Einferno\ndo igual\u003C\/i\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ por isso que, a partir de sua nova\ncompreensão do papel que a positividade – e, portanto, também a negatividade –\ndesempenham na relação com o outro, Han passará a conceber a existência\neconômica, no modo com que ela se configura sob a égide do capitalismo\nneoliberal, não mais como a existência que preserva a si mesma por meio de\noperações \u003Ci\u003Enegativas\u003C\/i\u003E de demarcação de limites que separariam ela mesma de\nseu outro, mas, pelo contrário, por meio de operações \u003Ci\u003Eexcessivamente\npositivas\u003C\/i\u003E de dissolução integral desses mesmos limites, de modo que sua identidade\nnão seja negada mas, pelo contrário, seja \u003Ci\u003Econfirmada e perpetuada no outro\u003C\/i\u003E.\nA dissolução de limites serve, então, não para abraçar ao outro, mas sim para \u003Ci\u003Eencontrar\nde novo em todo lugar apenas a si mesmo\u003C\/i\u003E. Assim, em vez de criar um \u003Ci\u003Ecampo\naberto de afabilidade\u003C\/i\u003E, essa dissolução radical de todos os limites faz com\nque \u003Ci\u003Etudo se torne idêntico a tudo\u003C\/i\u003E, tudo obedeça apenas ao mesmo\nimperativo de estar inteiramente e igualmente em todo o lugar e, por isso, não\nencontrar, em lugar nenhum algo de verdadeiramente outro, algo que pudesse\ntransformar essa identidade de tudo com tudo. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EMunido dessa nova compreensão da existência\neconômica em sua mais nova forma, Han poderá afirmar, com base nela, que essa\nforma de se perpetuar da existência econômica é extremamente mais eficaz do que\nas formas anteriores, baseadas em modos negativos de autorrealização. Afinal, o\nsujeito que segue o imperativo do \u003Ci\u003Epoder\u003C\/i\u003E (\u003Ci\u003EKönnen\u003C\/i\u003E), e não do \u003Ci\u003Edever\u003C\/i\u003E\n(\u003Ci\u003ESollen\u003C\/i\u003E), não vê mais nenhum limite à sua ação, e não \u003Ci\u003Etrabalha \u003C\/i\u003Epara\npreservar-se por imposição externa, em função de um poder \u003Ci\u003Eexterior\u003C\/i\u003E que o\ncomandaria a tanto (HAN, 2017a, pp. 24-25). Pelo contrário, ele considera que o\nmodo de \u003Ci\u003Erealizar aquilo que ele é\u003C\/i\u003E, \u003Ci\u003Ede ser verdadeiramente livre\u003C\/i\u003E,\nde \u003Ci\u003Erealizar-se em sua existência \u003C\/i\u003Eé, justamente, afirmando\nirrestritamente a sua capacidade de produzir, que ele só pode ser quem ele é se\nnada nem ninguém, inclusive nem \u003Ci\u003Eele próprio\u003C\/i\u003E, impuser um limite para sua\ncapacidade de \u003Ci\u003Erealização de sua vontade por meio do trabalho, da\nprodutividade\u003C\/i\u003E. E, assim, ele vê o imperativo de \u003Ci\u003Etrabalhar \u003C\/i\u003Enão como\nalgo que lhe é imposto a partir de fora, por algum \u003Ci\u003Epoder negativo \u003C\/i\u003Eou \u003Ci\u003Erepressivo\n\u003C\/i\u003Eque queira forçá-lo a trabalhar para que \u003Ci\u003Eesse poder perpetue a si\npróprio\u003C\/i\u003E, mas, pelo contrário, vê esse imperativo \u003Ci\u003Epartir de si mesmo\u003C\/i\u003E,\npois pensa que esse é o modo não dele realizar a vontade de um poder externo,\nmas sim sua \u003Ci\u003Eprópria vontade \u003C\/i\u003Ede ser tudo que ele pode ser (HAN, 2017a,\npp. 29-30). Em outras palavras, passa-se, assim, a uma forma de vida que\nperpetua, em todos os seus aspectos e dimensões, um modo de existência\neconômico, pois não há mais nenhuma esfera da existência na qual eu possa ser\ncolocado diante de algo mais do que daquilo que é idêntico a mim mesmo e que\npossa ser voltado a algo mais, portanto, do que à mera preservação dessa\nidentidade. O trabalho, como modo de preservação da identidade consigo mesmo,\né, assim, \u003Ci\u003Etotalizado\u003C\/i\u003E, e passa a determinar \u003Ci\u003Etodas as esferas da vida\u003C\/i\u003E\n(HAN, 2017a, pp. 43-47). \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ECom isso em mente, podemos compreender por que,\ndiante da sua nova compreensão das consequências de uma dissolução total de\nlimites, Han buscará realizar uma \u003Ci\u003Erecuperação radical do conceito de\nnegatividade\u003C\/i\u003E, colocando-o não apenas como uma condição necessária, mas\nmesmo como \u003Ci\u003Ea condição fundamental de possibilidade de uma relação autêntica\nao outro\u003C\/i\u003E. Afinal, deriva dessa nova compreensão da dissolução de limites\nque \u003Ci\u003Eonde não há limites, só há aquilo que é idêntico comigo mesmo e,\nportanto, só o eu, não o outro\u003C\/i\u003E. Assim, para que seja possível qualquer\nrelação a um outro que não seja, em última instância, idêntico a mim mesmo – a\num outro, nas palavras de Han, que seja de fato \u003Ci\u003Ediferente\u003C\/i\u003E, e não\nmeramente \u003Ci\u003Ediverso \u003C\/i\u003Eem relação a mim mesmo –, é indispensável o\nestabelecimento de limites, o processo de exclusão, de demarcação, de\nordenação, mesmo de estabelecimento de hierarquias – todos elementos\ncaracterísticos, justamente, do modo lógico de proceder da negatividade. \u003Ci\u003EApenas\nonde há um outro fora de mim, posso me relacionar, de fato, com algo que não\nseja apenas eu mesmo, que não seja idêntico a mim e, por isso, me possibilite\nde fato levar uma existência que não gire em torno meramente da minha própria\nidentidade e de sua preservação. \u003C\/i\u003ENas palavras de Han: “Uma virada real para\no outro pressupõe a negatividade da interrupção” (HAN, 2017a, p. 53), ou seja,\ndo limite onde \u003Ci\u003Ecessa a minha relação comigo mesmo e começa a minha relação\ncom o outro\u003C\/i\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ECreio não ser possível enfatizar o bastante o\nquanto essa mudança de perspectiva leva a profundas transformações, mesmo\ninversões radicais na maneira com que o autor aborda muitos dos temas\nrecorrentes em suas obras: como muda o seu diagnóstico, por exemplo, sobre o\nfenômeno denominado por ele próprio de \u003Ci\u003Ehiperculturalidade\u003C\/i\u003E e de sua\nlógica rizomática, tão elogiada antes por Han em \u003Ci\u003EHiperculturalidade \u003C\/i\u003Ee,\nagora, diretamente criticada por ele em \u003Ci\u003EO Desaparecimento dos Rituais\u003C\/i\u003E\n(HAN, 2021a, pp. 56-57)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn10\" name=\"_ftnref10\" style=\"mso-footnote-id: ftn10;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E; sua compreensão da\nrelevância estética da dor, não mais como experiência de transcendência que\nbusca o si (HAN, 2019b, p. 97ss.) mas, pelo contrário, como o que me abre ao\noutro e me tira da condição de uma autoerótica própria à \u003Ci\u003Eestética do liso\u003C\/i\u003E\n(HAN, 2019a, p.51ss.); seu uso da figura do “turista”, antes vista como sujeito\nhipercultural descentrador da existência econômica (HAN, 2019d, p.73ss) e,\nagora, visto como o sujeito que habita por excelência o “inferno do igual”\n(HAN, 2017a, p. 11ss.); por fim, e talvez mais importante, como termos que\nantes utilizava para descrever a condição existencial para além da forma de\nvida capitalista são usados, agora, para descrever exatamente essa forma sob a\négide da \u003Ci\u003Esociedade do desempenho\u003C\/i\u003E, particularmente o termo – talvez o\ncaso mais notável dessa inversão! – \u003Ci\u003EIn-Diferença, In-Differenz\u003C\/i\u003E (HAN,\n2021c, p. 63)\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn11\" name=\"_ftnref11\" style=\"mso-footnote-id: ftn11;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[11]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EDe fato, essa alteração, mesmo inversão radical\nem seu diagnóstico pode nos levar a nos perguntar: como Han compreenderia\nentão, nesta nova fase de sua filosofia, o modo de existência que deve se\ncontrapor ao modo de existência econômico – aquele que ele chamava antes de \u003Ci\u003Eafabilidade\u003C\/i\u003E?\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EComo é de se esperar, tudo indica que, também\naqui, há, em larga medida, algumas inversões fundamentais (embora, verdade seja\ndita, também alguns elementos essenciais se preservem). Se antes, a existência\nafável era aquela que \u003Ci\u003Edissolvida todos os limites que separavam ela própria\ndo seu outro e, assim, se relacionava com ele\u003C\/i\u003E, agora, poderíamos dizer, a\nexistência afável (ou, em última instância, “anti-econômica”) é aquela que \u003Ci\u003Ese\nrelaciona com o outro precisamente por meio dos limites que o separam dela \u003C\/i\u003E–\ne, portanto, precisamente por meio da \u003Ci\u003Enegatividade constitutiva dessa\nrelação\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftn12\" name=\"_ftnref12\" style=\"mso-footnote-id: ftn12;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cb style=\"mso-bidi-font-weight: normal;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[12]\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/i\u003E.\nÉ isso que, ao mesmo tempo, faz com que, em alguns momentos, seja questionável\nse tal modo de existência aberto ao outro pode ainda apropriadamente ser\nchamado de “afável”. Afinal, aqui, essa experiência de abertura é inseparável\nda experiência da \u003Ci\u003Edor\u003C\/i\u003E, da \u003Ci\u003Efalta \u003C\/i\u003Ee da \u003Ci\u003Etranscendência \u003C\/i\u003Edo\noutro, experiência que resulta, precisamente, do fato de que abrir-me a essa\nrelação é abrir-me à relação com aquilo que se encontra \u003Ci\u003Ealém do limite da\nminha própria identidade, além de mim mesmo\u003C\/i\u003E, e, por isso, pode me levar à\ntransformação e ao \u003Ci\u003Emodo de ser característico à morte, \u003C\/i\u003Euma vez que “a\nmorte significa que o ser humano está em relação com o inteiramente indisponível,\ncom o inteiramente outro que não vem dele”\u0026nbsp;(HAN, 2021c, p. 89). Assim,\npodemos concluir: para Han, a partir da nova fase de sua filosofia, inaugurada\npelo \u003Ci\u003ESociedade do Cansaço\u003C\/i\u003E, só se supera a existência econômica e se\nrelaciona autenticamente ao outro aquele que, para ir além dos seus limites e\nencontrar o outro de si próprio, precisa, porém, \u003Ci\u003Eque esses limites subsistam\u003C\/i\u003E\n– precisa, portanto, preservar a negatividade constitutiva de sua relação ao\noutro. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center; text-indent: 35.45pt;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EConclusão: A Liberdade Como\nTransição - A Afabilidade Para Além da Positividade ou Negatividade\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp align=\"center\" class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: center; text-indent: 35.45pt;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA princípio, o mero fato de que Han altera, por\nassim dizer, o \u003Ci\u003Eregistro \u003C\/i\u003Ede sua crítica à existência econômica, passando\nde uma crítica da negatividade de uma de suas formas para a crítica do excesso\nde positividade de sua forma mais recente, não precisaria, por si mesmo,\napontar nenhuma inconsistência no pensamento do autor. Afinal, Han tem\nconsciência de que há uma transição história de uma forma da existência\neconômica para outra, daquela que habita a \u003Ci\u003Esociedade disciplinar \u003C\/i\u003Epara\naquela que habita a \u003Ci\u003Esociedade do desempenho\u003C\/i\u003E. Que ele critique, em\ndiferentes momentos, e de diferentes formas, cada um desses modelos de\nexistência econômica diferentemente, segundo suas características próprias, não\nconsistiria, por si mesmo, em nenhuma objeção ao autor. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EOcorre, porém, que, como esperamos ter ao menos\nindicado de modo suficientemente claro, não é apenas o registro de crítica que\nmuda; muda também, fundamentalmente, a concepção do \u003Ci\u003Emodo de existência que\nse contraporia à existência econômica\u003C\/i\u003E. Muda tanto que, como vimos, aquilo\nque Han antes atribuía à existência afável passa a ser atribuído, agora, à\nforma mais recente da existência econômica. Não apenas isso, porém; também as\ncríticas que ele fazia antes à negatividade, como se ela fosse inseparável do\nmodo de existência econômico e o seu mecanismo \u003Ci\u003Epar excellence \u003C\/i\u003Ede\nautopreservação, passam a ser, muitas vezes, praticamente invertidas, de modo\nque não apenas se afirma que há uma outra forma de existência econômica que não\nse pauta pela negatividade, mas pela positividade, mas se afirma, também, que\naquelas formas de negatividade (a dor, a transcendência, a limitação...),\ncriticadas antes como se fossem indissociáveis da existência econômica, como se\nfossem o modo próprio de constituição de uma identidade rígida consigo mesmo, são\ncomo que o \u003Ci\u003Eúnico caminho \u003C\/i\u003Epor meio do qual é possível se abrir a uma\nverdadeira relação, a uma relação transformadora com o outro. Não se trata,\nportanto, de uma mera mudança de registro; se trata também, fundamentalmente,\nde uma \u003Ci\u003Emudança de diagnóstico\u003C\/i\u003E, em que se passa a considerar não a\npositividade, mas a negatividade como constitutiva da relação ao outro e, por\nisso, da verdadeira liberdade, que só pode se realizar \u003Ci\u003Epor meio do outro\u003C\/i\u003E.\n\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ por isso que, a nosso ver, um dos principais\nproblemas e dificuldades \u003Ci\u003Econceituais\u003C\/i\u003E no pensamento de Han está na\nmaneira, um tanto unilateral, com a qual pensa os conceitos de positividade e\nde negatividade, e faz eles corresponderem ou bem à existência econômica, ou\nbem à existência afável. Dessa maneira, Han parece ignorar, em primeiro lugar,\na possibilidade de haver uma \u003Ci\u003Edialética constitutiva entre positividade e\nnegatividade\u003C\/i\u003E no seio da existência econômica. De fato, parece-nos ser isso\nque o impede de ver como, ainda hoje, a negatividade de certas formas de poder é\nfundamental, não apenas para a perpetuação da nossa sociedade capitalista\ncontemporânea, mas mesmo para que o poder se exerça nela \u003Ci\u003Etambém em seu\nexcesso de positividade\u003C\/i\u003E (o que, embora não possamos explorar mais\ndetidamente aqui, podemos sintetizar pela lembrança de que \u003Ci\u003Ea necropolítica\u003C\/i\u003E\n(MBEMBE, 2020)\u003Ci\u003E é a outra face da psicopolítica\u003C\/i\u003E (HAN, 2018), como forma\nde poder característica, segundo Han, da sociedade do desempenho e do excesso\nde positividade). Em segundo lugar, ele parece ignorar o quanto uma \u003Ci\u003Eoutra\ndialética \u003C\/i\u003Eentre positividade e negatividade talvez fosse central para poder\npensar a condição de afabilidade como modo de existência anti-econômico, uma\ndialética que abriria a \u003Ci\u003Euma outra concepção de liberdade\u003C\/i\u003E que não a\nconcepção que norteia a \u003Ci\u003Esubjetividade neoliberal \u003C\/i\u003Eque é algo de suas\ncríticas. Nesse sentido, uma passagem em particular de \u003Ci\u003EPsicopolítica \u003C\/i\u003Enos\nparece particularmente significativa: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003EA liberdade terá sido episódica. Um\nepisódio no sentimento de entreato, de conexão entre partes. Esse sentimento de\nliberdade se instaura \u003Ci\u003Ena passagem de uma forma de vida à outra\u003C\/i\u003E até que\nesta também se mostre como um modo de coerção. Assim, uma nova forma de\nsubmissão sucede à libertação. É esse o destino do sujeito, que literalmente\nsignifica ‘estar submetido’. (HAN, 2018, p. 9, grifos nossos)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EÉ curioso para nós que, ao escrever essas\nlinhas, Han não tenha pensado o quanto a ideia de \u003Ci\u003Epassagem \u003C\/i\u003Epoderia ser\nchave não apenas para pensar como ou por que a liberdade cessaria, mas,\nsobretudo, de que modo ela poderia se realizar em uma condição efetiva de \u003Ci\u003Eafabilidade\u003C\/i\u003E.\nEm certo sentido, parece-nos ser possível depreender, da exposição de Han da\nexistência econômica, que ela é caracterizada, não importa em qual registro,\npor uma \u003Ci\u003Eidentidade rígida\u003C\/i\u003E, ou seja, por uma \u003Ci\u003Erigidez da forma\u003C\/i\u003E, que\na impede, justamente, de se transformar, de \u003Ci\u003Epassar a uma nova forma de vida\u003C\/i\u003E.\nImporta à existência econômica preservar a sua identidade consigo mesma, ao\ncontinuar existindo\u003Ci\u003E sempre\u003C\/i\u003E \u003Ci\u003Eda mesma forma\u003C\/i\u003E. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EOra, mas, se isso é verdade, importa, para a\npreservação dessa existência, não tanto que ela proceda de modo negativo ou de\nmodo positivo, mas que, ao fazê-lo, \u003Ci\u003Eenrijeça-se \u003C\/i\u003Eem sua forma. Esse\nenrijecimento, porém, ocorrerá sempre onde ela operar de modo \u003Ci\u003Eunilateralmente\n\u003C\/i\u003Enegativo ou \u003Ci\u003Eunilateralmente\u003C\/i\u003E positivo. No primeiro caso, ela se\nconstituirá em um Si enrijecido, a forma de um \u003Ci\u003Ecentro centrador que trabalha\npara exercer seu poder sobre os outros\u003C\/i\u003E; no segundo, em um inferno do igual\nigualmente enrijecido, na \u003Ci\u003Eforma rígida de uma completa ausência de formas\ndistintivas que trabalha para performar cada vez mais irrestritamente a sua\nidentidade consigo mesmo\u003C\/i\u003E. O que nos mostra, em outras palavras, que quer a\npositividade, quer a negatividade, como \u003Ci\u003Eformas de proceder existenciais\u003C\/i\u003E,\nquando se realizam com a exclusão da forma oposta, se \u003Ci\u003Eenrijecem\u003C\/i\u003E, e,\nnesse enrijecimento, \u003Ci\u003Eperdem a relação ao outro\u003C\/i\u003E, convertendo-se, assim,\nem uma \u003Ci\u003Eexistência econômica\u003C\/i\u003E, em um instrumento de perpetuação, portanto,\ndo \u003Ci\u003Emodo de vida capitalista\u003C\/i\u003E. É por isso que, para existir de modo\nefetivamente afável, de modo efetivamente \u003Ci\u003Elivre\u003C\/i\u003E, é preciso \u003Ci\u003Eexistir na\ntransição\u003C\/i\u003E. Um modo de vida afável seria, portanto, dentro dessa concepção,\naquele modo que só pode se relacionar verdadeiramente com o outro e ser, por\nmeio dessa relação, verdadeiramente livre, \u003Ci\u003Eporque ele não toma uma forma\nfixa\u003C\/i\u003E. E isso, não no sentido de ser infinitamente flexível – o que seria\napenas o inferno do igual, que é, ele mesmo, \u003Ci\u003Ea forma fixa da ausência de\nformas distintivas\u003C\/i\u003E -, mas no sentido de manter uma relação entre\nnegatividade e positividade, entre limites e dissolução dos mesmos, que permita\na \u003Ci\u003Etransição entre diferentes modos de vida, \u003C\/i\u003Eentre \u003Ci\u003Ediferentes atitudes\nexistenciais \u003C\/i\u003Ee, assim, não se identificar rigidamente com qualquer modo de\nexistência – identificação que levaria a buscar preservar esse modo de\nexistência a todo custo e se tornar, assim, uma \u003Ci\u003Eexistência econômica\u003C\/i\u003E. No\nque é difícil não ser levado a recordar as palavras de Marx e Engels, quando\nafirmavam que\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: normal; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003ELogo que o trabalho começa a ser\ndistribuído, cada um passa a ter um campo de atividade exclusivo e determinado,\nque lhe é imposto e ao qual não pode escapar; o indivíduo é caçador, pescador,\npastor ou crítico, e assim deve permanecer se não quiser perder seu meio de\nvida – ao passo que, na sociedade comunista, onde cada um não tem um campo de\natividade exclusivo, mas pode aperfeiçoar-se em todos os ramos que lhe agradam,\na sociedade regula a produção geral e me confere, assim, a possibilidade de\nhoje fazer isto, amanhã aquilo, de caçar pela manhã, pescar à tarde, à noite\ndedicar-me à criação de gado, criticar após o jantar, exatamente de acordo com\na minha vontade, \u003Ci\u003Esem que eu jamais me torne caçador, pescador, pastor ou\ncrítico\u003C\/i\u003E. (MARX e ENGELS, 2014, pp. 37-38, grifos nossos).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 4cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify; text-indent: 35.45pt;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EÉ, em\noutras palavras, \u003Ci\u003Eno livre jogo entre positividade e negatividade \u003C\/i\u003Eque se\nabre o campo no qual se pode, efetivamente, \u003Ci\u003Eexistir afavelmente\u003C\/i\u003E, jamais\nse identificando inteiramente com uma única forma de existir e, por isso,\npodendo efetivamente \u003Ci\u003Epassar de uma forma a outra, \u003C\/i\u003Ee, nessa \u003Ci\u003Epassagem\u003C\/i\u003E,\nencontrando a verdadeira liberdade. Em suma: se Han tem toda a razão de que, na\npassagem de uma forma de vida a outra, a outra acaba se mostrando como um modo\nde coerção, é porque a liberdade não deve ser encontrada \u003Ci\u003Ena forma de vida\u003C\/i\u003E,\nmas, efetivamente, \u003Ci\u003Ena possibilidade de transição entre formas de vida \u003C\/i\u003Ee,\npor fim, \u003Ci\u003Ena possibilidade de transição também da vida para a morte\u003C\/i\u003E, como\ncondição indispensável – como Han compreendeu muito bem – para que a própria\nvida não se enrijeça.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EReferências\nBibliográficas: \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/b\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb\u003ESociedade do Cansaço\u003C\/b\u003E. Tradução: Enio Paulo Gianchini.\nPetrópolis: Editora Vozes, 2017a. \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb\u003ETopologia da violência\u003C\/b\u003E. Tradução: Enio Paulo Gianchini.\nPetrópolis: Editora Vozes, 2017b.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb\u003EA Salvação do Belo.\u003C\/b\u003E Tradução: Gabriel Salvi Philipson.\nPetrópolis: Editora Vozes, 2019a. \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003C\/span\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: black; font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003EBom entretenimento: uma desconstrução da história da paixão\nocidental\u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: black; font-size: 12pt; line-height: 150%; mso-bidi-font-weight: bold; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E.\u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"color: black; font-size: 12pt; line-height: 150%; mso-fareast-font-family: \u0026quot;Times New Roman\u0026quot;;\"\u003E Tradução: Lucas Machado. Petrópolis: Editora Vozes, 2019b. \u003C\/span\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb\u003EFilosofia do zen-budismo.\u003C\/b\u003E Tradução: Lucas Machado.\nPetrópolis: Editora Vozes, 2019c. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb style=\"mso-bidi-font-weight: normal;\"\u003EHiperculturalidade: Cultura\ne Globalização\u003C\/b\u003E. Tradução Gabriel Salvi Philipson. Petrópolis: Editora\nVozes, 2019d. (2005)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb\u003EO que é poder? \u003C\/b\u003ETradução: Gabriel Salvi Philipson. Editora\nVozes. Petrópolis:\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003E2019e. (2005)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb\u003EMorte e Alteridade.\u003C\/b\u003E Tradução: Lucas Machado. Petrópolis:\nEditora Vozes, 2020. \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb\u003EFavor fechar os olhos: em busca de um outro tempo.\u003C\/b\u003E Tradução:\nLucas Machado. Petrópolis, RJ: Editora Vozes, 2021a. \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb\u003EO desaparecimento dos rituais: uma topologia do presente. \u003C\/b\u003ETradução:\nGabriel Salvi Philipson. Editora Vozes. Petrópolis, RJ. 2021b. \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EHAN,\nByung-Chul. \u003Cb\u003ESociedade Paliativa:\u003C\/b\u003E\u003Cspan style=\"mso-bidi-font-weight: bold;\"\u003E\n\u003Cb\u003EA dor hoje\u003C\/b\u003E\u003C\/span\u003E. Tradução: Lucas Machado. Petrópolis, RJ: Editora\nVozes, 2021c. \u003C\/span\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" lang=\"EN-US\" style=\"font-size: 12pt; line-height: 150%; mso-ansi-language: EN-US;\"\u003EMARX, Karl e ENGELS, Friedrich. \u003C\/span\u003E\u003Cb\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EA\nIdeologia Alemã. \u003C\/span\u003E\u003C\/b\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003ETradução: Rubens Enderle, Nélio Schneider e\nLuciano Cavini Martorano. São Paulo: Boitempo, 2014.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003EMBEMBE,\nAchille. \u003Cb\u003ENecropolítica. \u003C\/b\u003ETradução: Renata Santini. São Paulo: n-1\nedições, 2020.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cp class=\"MsoNormal\" style=\"line-height: 150%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 12pt; line-height: 150%;\"\u003E\u003Co:p\u003E\u0026nbsp;\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003Cdiv style=\"mso-element: footnote-list;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cbr clear=\"all\" \/\u003E\n\n\u003Chr align=\"left\" size=\"1\" width=\"33%\" \/\u003E\n\n\u003C!--[endif]--\u003E\n\n\u003Cdiv id=\"ftn1\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref1\" name=\"_ftn1\" style=\"mso-footnote-id: ftn1;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[1]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E A esse respeito, cf. também HAN, 2020,\np. 335: “[m]ais de poder é experimentado como menos de morte. O sobrevivente\nacumula o poder como um capital, a fim de escapar à própria morte, à finitude.\nMorte, poder e capital estruturam a economia da sobrevivência: “A morte como\nameaça é a moeda do poder. É fácil colocar moeda em cima de moeda aqui e\ncoletar um capital enorme.”\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn2\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref2\" name=\"_ftn2\" style=\"mso-footnote-id: ftn2;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[2]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E Cf. HAN, 2020, pp. 356-357, para uma\nindicação disso na primeira fase do pensamento de Han, e HAN, 2021c, p. 37,\npara uma indicação disso em sua segunda fase. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn3\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref3\" name=\"_ftn3\" style=\"mso-footnote-id: ftn3;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[3]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E HAN, 2019c. \u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn4\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref4\" name=\"_ftn4\" style=\"mso-footnote-id: ftn4;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[4]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E Optamos, aqui, por traduzir o conceito\nde Han de \u003Ci\u003EFreundlichkeit\u003C\/i\u003E por \u003Ci\u003Eafabilidade\u003C\/i\u003E, a tradução que\npredomina na maior parte das obras do filósofo traduzidas por nós.\nMomentaneamente, em \u003Ci\u003EMorte e Alteridade\u003C\/i\u003E, arriscamos substituir essa\ntradução pela tradução por “amabilidade”, que nos parecia, a princípio, mais\nimediatamente clara. Porém, parece-nos que não apenas o termo afabilidade foi\nmais bem-sucedido em se consolidar como tradução do termo, como também preserva\nmais algo, justamente, do caráter “singular” que esse conceito tem para Han, de\nmodo que optamos, por fim, por voltar a essa tradução como nossa opção de\npreferência.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn5\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref5\" name=\"_ftn5\" style=\"mso-footnote-id: ftn5;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[5]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E Cf. HAN, 2020, p. 355.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn6\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref6\" name=\"_ftn6\" style=\"mso-footnote-id: ftn6;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[6]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E Ou seja, com o que constitui a sua\nidentidade e que, precisamente por isso, ela visa a preservar, a fim de se\npreservar idêntica a si mesma.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn7\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref7\" name=\"_ftn7\" style=\"mso-footnote-id: ftn7;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[7]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E Daí que Han afirme que o lugar da\n“afabilidade” (traduzida por “bondade” na versão brasileira de \u003Ci\u003EO que é\npoder?\u003C\/i\u003E) é a \u003Ci\u003Elocalização\u003C\/i\u003E em que “o poder nunca estará totalmente\nseguro” (HAN, 2019e, p. 203).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn8\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref8\" name=\"_ftn8\" style=\"mso-footnote-id: ftn8;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[8]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E Nas palavras de Han: “Hipercultural é a\njustaposição sem distância proxêmica de diferentes formas culturais” (HAN, 2019e,\np. 102)\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn9\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref9\" name=\"_ftn9\" style=\"mso-footnote-id: ftn9;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;\"\u003E[9]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003Cspan face=\"\u0026quot;Arial\u0026quot;,sans-serif\"\u003E “O vazio é uma in-diferença amigável,\nna qual aquele que vê é, ao mesmo tempo, o que é visto: “O burro vê no poço e o\npoço no burro. O pássaro vê na flor e a flor vê no pássaro. Isso tudo é a\n‘reunião [Sammlung] no despertar’. A uma criatura está presente em todas as\npresenças e todas as presenças aparecem na uma criatura.”\u003Cspan style=\"mso-spacerun: yes;\"\u003E\u0026nbsp; \u003C\/span\u003EO pássaro é também a flor; a flor é também o\npássaro. O vazio é o aberto que permite uma penetração recíproca. Ele estimula\na afabilidade. O um ente espelha o todo em si. E o todo mora no um ente. Nada\nse recolhe em um para-si isolado.” (HAN, 2019c, pp. 63-64).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/span\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn10\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref10\" name=\"_ftn10\" style=\"mso-footnote-id: ftn10;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Calibri\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;\"\u003E[10]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\nAinda a esse respeito, comparar, também, o elogio que Han faz da lógica\nrizomática da hiperculturalidade no livro de mesmo nome (HAN, 2019d, p. 55) e a\ncrítica severa feita por ele a essa mesma lógica em HAN, 2017b, p. 219ss.\u003Ci\u003E\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/i\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn11\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref11\" name=\"_ftn11\" style=\"mso-footnote-id: ftn11;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Calibri\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;\"\u003E[11]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\nAlgo semelhante ocorre com outro termo, de função semelhante ao termo\n“In-Diferença”, a saber, o de \u003Ci\u003EEqui-valência\u003C\/i\u003E [\u003Ci\u003EGleich-Gültigkeit\u003C\/i\u003E].\nComparar, a esse respeito, o uso que Han faz do termo em HAN, 2019c, p. 125, e\no uso que faz \u003Ci\u003Eexatamente \u003C\/i\u003Edo mesmo termo – também com o mesmo hífen – em\nHAN, 2021c, p. 64.\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003Cdiv id=\"ftn12\" style=\"mso-element: footnote;\"\u003E\n\n\u003Cp class=\"MsoFootnoteText\" style=\"text-align: justify;\"\u003E\u003Ca href=\"file:\/\/\/C:\/Users\/johnt\/Dropbox\/S%C3%ADsifo\/2021.2\/Pronto%20para%20publicar\/Artigo%201.docx#_ftnref12\" name=\"_ftn12\" style=\"mso-footnote-id: ftn12;\" title=\"\"\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan style=\"mso-special-character: footnote;\"\u003E\u003C!--[if !supportFootnotes]--\u003E\u003Cspan class=\"MsoFootnoteReference\"\u003E\u003Cspan face=\"\u0026quot;Calibri\u0026quot;,sans-serif\" style=\"font-size: 10pt; line-height: 107%; mso-ansi-language: PT-BR; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: \u0026quot;Times New Roman\u0026quot;; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;\"\u003E[12]\u003C\/span\u003E\u003C\/span\u003E\u003C!--[endif]--\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\nO que também é inseparável, por sua vez, da mudança e inversão cada vez mais\nprofunda do diagnóstico que Han faz da filosofia de Hegel. Comparar, a esse\nrespeito, particularmente o que Han diz sobre essa em \u003Ci\u003EFilosofia do Zen\nBudismo\u003C\/i\u003E (HAN, 2019c, Cap. 1), e o que diz sobre ela em \u003Ci\u003EFavor Fechar Os\nOlhos \u003C\/i\u003E(HAN, 2021b) – que poderia muito bem ser chamado de \u003Ci\u003EApologia de\nHegel\u003C\/i\u003E – ou ainda em \u003Ci\u003EA Salvação do Belo\u003C\/i\u003E (HAN, 2019a, pp. 77-78).\u003Co:p\u003E\u003C\/o:p\u003E\u003C\/p\u003E\n\n\u003C\/div\u003E\n\n\u003C\/div\u003E\u003Cbr \/\u003E\u003Cp\u003E\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/7093325683026305066\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/da-afabilidade-ao-inferno-do-igual-uma.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7093325683026305066"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/7093325683026305066"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2022\/03\/da-afabilidade-ao-inferno-do-igual-uma.html","title":"Da Afabilidade ao Inferno do Igual: Uma Introdução Crítica à Filosofia de Byung-Chul Han"}],"author":[{"name":{"$t":"Diáriodeumnerdnotinder"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/17280876091078248116"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"16","height":"16","src":"https:\/\/img1.blogblog.com\/img\/b16-rounded.gif"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhFMpe50Cfajhd7Tkaocp0VFKjWYAytYusGvJ-f8weiQg8L5ul8xTP2u9m6zIHwbMWtKool5qldPejwWVlpU2LcL07E6pcco-n3OLGniDED54m6uX6o15YQQtoRCCm4aWbIuCyLLDz9lm4tazfyLflNnGnpVs-S90r6YxR27sIrJNOYiFTWhAmqBBg4\/s72-w400-h160-c\/Design%20sem%20nome.png","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-1758700821643927753"},"published":{"$t":"2021-11-06T14:15:00.002-03:00"},"updated":{"$t":"2021-11-06T14:53:00.398-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"}],"title":{"type":"text","$t":"Do imprescindível componente teojurígeno e mitopoético na formação do humano."},"content":{"type":"html","$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\u0026nbsp;\n\u003C\/p\u003E\u003Cp align=\"right\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EWillis\nSantiago Guerra Filho\u003C\/b\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EProfessor\nTitular do Centro de Ciências Jurídicas e Políticas da\nUniversidade Federal do Estado do Rio de Janeiro (UNIRIO). Professor\nPermanente no Programa de Estudos Pós-Graduados em Direito da\nPontifícia Universidade Católica de São Paulo (PUC-SP). Bacharel\nem Direito e Livre Docente em Filosofia do Direito pela Universidade\nFederal do Ceará (UFC)\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #252525;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDoutor\nem Direito pela Universidade de Bielefeld (Alemanha). Doutor e\nPós-Doutor em Filosofia pelo IFCS-UFRJ. Mestre em Direito, Doutor em\nComunicação e Semiótica, Doutor em Psicologia Social e Política,\nambos pela PUC-SP. E-mail para contato:\u003C\/span\u003E\u003C\/span\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ewillisguerra@hotmail.com\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp; \u003Cbr \/\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm; text-align: center;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/a\/AVvXsEg2r02KRTz99R4ME2xj-950-5KaslRewzW9PR5TMNj4lUUCPKQMCaxh5cYX-IEnUKQFsSA1R5Z6HTXA5m-LUfWGSY6_U_SbevK0qwN_-7U6k3P8G9eRLLj4jZMo1TtKo_rb54M-iYEb_iwADVZrwEUnpOLNWZzHcwPgSi_Nv-Bh34eNPhsSnCUfge1c=s2048\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"1152\" data-original-width=\"2048\" height=\"190\" src=\"https:\/\/blogger.googleusercontent.com\/img\/a\/AVvXsEg2r02KRTz99R4ME2xj-950-5KaslRewzW9PR5TMNj4lUUCPKQMCaxh5cYX-IEnUKQFsSA1R5Z6HTXA5m-LUfWGSY6_U_SbevK0qwN_-7U6k3P8G9eRLLj4jZMo1TtKo_rb54M-iYEb_iwADVZrwEUnpOLNWZzHcwPgSi_Nv-Bh34eNPhsSnCUfge1c=w338-h190\" width=\"338\" \/\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm; text-align: center;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u0026nbsp;O Berço da Linguagem, de Julian Brzozowski\u003C\/span\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm; text-align: center;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1Uqx1isQSYiAHwOy5fz8ndsCIWJQUsfzf\/view?usp=sharing\"\u003EPDF\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm; text-align: center;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"right\" style=\"line-height: 100%;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan lang=\"en-US\"\u003EO\nweckt ihr Dichter! weckt sie von Schlummern auch,\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"right\" style=\"line-height: 100%;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan lang=\"en-US\"\u003EDie\njetzt noch schlafen, gebt die Gesetze, gebt\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"right\" style=\"line-height: 100%;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan lang=\"en-US\"\u003EUns\nLeben, siegt, Heröen! ihr nur\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"right\" style=\"line-height: 100%;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan lang=\"en-US\"\u003EHabt\nder Eroberung Recht, wie Bacchus.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"right\" style=\"line-height: 100%;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan lang=\"en-US\"\u003EF.\nHölderlin, \u003C\/span\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EAn unsre grossen Dichter.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"right\" lang=\"en-US\" style=\"line-height: 150%;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EOh,\npoetas, acordem! acorda-os do sono também,\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%;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAqueles\nque ainda estão dormindo, deem as leis, \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%;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Edeem-nos\nvida, vençam, heróis!\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%;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EApenas\nvocês têm direito à conquista, como Baco.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"left\" style=\"line-height: 100%;\"\u003E\u003Cspan style=\"color: black;\"\u003EF.\nHölderlin, \u003Ci\u003EAos nossos grandes poetas.\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"left\" style=\"line-height: 100%;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Ci\u003E\u0026nbsp;\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cp align=\"left\" style=\"line-height: 100%;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Ci\u003E\u0026nbsp;\u003C\/i\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EResumo:\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nDo que se trata no presente estudo é de verificar em que medida um\ncomponente jurídico está presente para fixar, em uma ordem, tudo o\nque cria esse ser criador que somos os humanos, criador de divindades\nque cremos criar-nos, a começar pela própria linguagem, sem a qual\nnada disso haveria. A proposta vai então no sentido de buscarmos uma\ncompreensão do ser que somos, enquanto humanos, em sua correlação\ncom o direito, entendido como o meio com que estabelecemos, com\nproibições e sanções – portanto, com ameaças de exercício da\nviolência -, nosso relacionamento pacífico uns com os outros, tendo\ncomo garantia uma referência externa e superior, sobreposta aos que\nse conflitam, em si e entre si. Espera-se assim atingir uma\ncompreensão fundamental, essencial, assim do humano como também do\ndireito, tendo em vista a necessidade que verificamos de fortalecer\num tal entendimento, na atualidade, pelo grau de incerteza e\ncomplexidade atingidos tanto pelas formas jurídicas de associação\nhumana, como pelo nosso próprio modo de ser. \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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EPalavras-chave:\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003EDireito;\nReligião; Antropogênese.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EAbstract:\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #202124;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en\"\u003EThe\naim of the study is to verify to what extent a legal component is\npresent to fix, in an order, everything that creates this creative\nbeing that we are as humans, creator of divinities that we believe\nthat create us, starting with our own language, without which none of\nthis would be. The proposal then goes in the direction of seeking an\nunderstanding of the being that we are, as humans, in its correlation\nwith the law, understood as that by means of which we establish, with\nprohibitions and sanctions - therefore, with threats of the exercise\nof violence -, our peaceful relationship with each other, with the\nguarantee of an external and superior reference, superimposed on\nthose that are in conflict, in themselves and among themselves. It is\nhoped, therefore, to achieve a fundamental, essential understanding,\nboth of the human and of the law, in view of the need that we see to\nstrengthen such an understanding, in our current days, due to the\ndegree of uncertainty and complexity reached by both the legal forms\nof human association, as for our own way of being.\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%;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EKeywords:\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nLaw; Religion; Anthropogenesis\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tUrge\ndesenvolver uma proposta teórica que seja também prática, logo,\nigualmente política, ético-política, e até econômica, visando\nrecuperar a capacidade imaginativa, a mais própria do ser humano,\ncomo uma alternativa à crise existencial, epistemológica e\nepistemo-ecológica a nos ameaçar a sobrevivência planetária,\ntransformados que fomos, pelos avanços tecnológicos, em agentes de\numa nova era geológica, o “antropoceno”. Nela, findaria o mundo\nassim como vinha sendo percebido pelos humanos de um modo geral,\nenquanto horizonte único e infinito de sua existência. Esse\n“desaparecimento do mundo” está diretamente relacionado com a\nforma de conhecimento e de organização econômica da vida social\nradicalmente outra, aparecida no e com o Ocidente. Eis que ela, de\nplanetária, busca já se tornar interplanetária, seguindo um\nimpulso de “sair do mundo”, negando-o, assim como aos que nele\nvivem sendo a ele mais apegados, enraizados, donde a contraposição\ndestes como “terranos” aos que se veriam como exclusiva e\nexcludentemente humanos, “donos do mundo”. O mundo, que antes se\napresentava como habitat de um sem-número de comunidades humanas,\ntorna-se a sede - ao que parece provisória, pelo modo parasitário\ncomo assim é habitada - de uma sociedade única, a “sociedade\nmundial”, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EWeltgesellschaft\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E(Luhmann).\nEis que a presente proposta vem se apresentar como uma teoria\nextra-humanista construída em proximidade do direito, movida pelo\nintuito de resgatar um saber aplicado, próprio ao do direito, bem ao\nmodo daqueles dos antigos, como também dos renascentistas, almejando\num conhecimento verdadeiramente poético, antes de teorético e\ntécnico, no aproximar-se das artes entendidas como o que quer que\nresulte da criatividade humana, aí incluídas tanto religiões como\nciências, tornando-se cada vez mais liberto e libertador, ao modo da\nvivência mito-poética, trágico-literária, mântico-onírica.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.57cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan style=\"color: #2a2a2a;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EEm\ntexto intitulado “O Sagrado Selvagem”, publicado em obra\nhomônima, o antropólogo francês Roger Bastide (2006), outro dentre\ndiversos que estiveram no Brasil pesquisando e lecionando, principia\nfazendo alusão ao dito de Nietzsche, sobre a morte de Deus, como\nsendo já praticamente o mesmo daquele que à época (o texto é\noriundo de uma palestra proferida em 1973) se associava a Michel\nFoucault, sobre a morte do Homem, quando a voga estruturalista fazia\neco a pronunciamentos como o de Heidegger, em sua célebre carta a\nJean Beaufret, asseverando o despropósito e a impertinência do\nhumanismo. Que o anúncio da morte de Deus (e da religião)\ncorrespondesse ao anúncio também da morte do Homem (e do\nhumanismo), para Roger Bastide, seria “lógico, já que o homem só\nse constitui como homem através de sua relação com os Deuses”.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.57cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan style=\"color: #2a2a2a;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EE,\nde fato, é o que constatamos, se recorremos ao que nos ensina a\nantropologia, uma ciência, derivada da filosofia moderna – logo,\npós-cristã, isto é, posterior e condicionada ao advento da\nsubjetividade humana, referida ao Deus interiorizado e encarnado do\ncristianismo -, que tem como pressuposto fundamental a unidade do\ngênero humano, estudada, paradoxalmente, através da diversidade de\nmanifestações dela, para sair em busca de regularidades incidindo\nsempre que estejamos diante dele, ou seja, de formas de se ser\nhumano, como nós - ainda que se pareçam tão diversas.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"color: #2a2a2a;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEm\ntodas as formas de organização social – e o humano só se\nmanifesta e prospera em alguma delas – tem-se a presença do que\npara os seus componentes seria sagrado, índice de uma presença\nnão-humana, a ser reverenciada, como divindade. Na esteira de René\nGirard, autor de “A Violência e o Sagrado”, tal como Michel\nSerres (em “O Incandescente” e, de uma outra perspectiva,\nLévinas, em obra cujo título já indica a distinção proposta: “Do\nsagrado ao santo”), é preciso distinguir, no que é tido como\ndivino e sagrado, a sacralidade e a santidade. O sacro é,\nliteralmente, o excluído, o separado, mantido de fora do que é\ncomum, profano – isto é, restrito aos que têm acesso ao lugar em\nque, secretamente, se pratica ritos iniciáticos -, e uma tal\nsegregação pressupõe o emprego de violência, física ou\nsimbólica, para que se verifique, bem como se mantenha. É um índice\nda presença de uma insanidade, ameaçadora, posto que pelo que se\nconsidera sagrado se está disposto a matar e morrer. O santo, a\nsantidade, como a própria etimologia sugere, ao contrário, é\ndecorrente da sanidade, de uma compreensão sã e salutar, salvadora,\ncapaz de desativar os dispositivos mortíferos que agem, sobre e\natravés de nós, humanos. Esta cura, porém, requer a prévia\nexistência da doença, do mal, a serem desfeitos. A compreensão\nfilosófica do e a partir do Direito, que por filosófica é\nuniversalista e, logo, humanista ou, mais precisamente, como aqui se\ncaracterizará, “extra-humanista”, adiante esboçada, há de\npartir do entendimento da relação dele, por um lado, com esta\nviolência sacra, que é uma realidade, própria a nós humanos, de\nse ter como originária, originante do que somos, por encontrada\nsempre que se tem a presença de uma organização social humana, e\nde outro lado, com a paz, santa, idealmente almejada, na convivência\ncom os que fazem parte de dita organização, bem como no interior de\ncada um e também externamente, nas relações com os que dela não\nfazem parte, mas, em geral, pertencem a alguma outra, onde pode haver\nconcepções diversas sobre como e o que se há de respeitar – no\nlimite, por ser sagrado, e deste limite, vela o Direito. Eis o que\naqui apresentamos como o componente teojurígeno da formação do\nhumano.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\nproposta vai então no sentido de buscarmos uma compreensão do ser\nque somos, enquanto humanos, em sua correlação com o direito,\nentendido como o meio com que estabelecemos, com proibições e\nsanções – portanto, com ameaças de exercício da violência -,\nnosso relacionamento pacífico uns com os outros, tendo como garantia\numa referência externa e superior, sobreposta aos que se conflitam,\nem si e entre si. Espera-se assim atingir uma compreensão\nfundamental, essencial, assim do humano como também do direito,\ntendo em vista a necessidade que verificamos de fortalecer um tal\nentendimento, na atualidade, pelo grau de incerteza e complexidade\natingidos tanto pelas formas jurídicas de associação humana, como\npelo nosso próprio modo de ser. \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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDaí\nque se precisa buscar, por meio de uma regressão simplificadora, a\norigem produtora das alterações trazidas ao mundo por esse modo de\nser tão peculiar que é o nosso, o humano, na expectativa de assim\natingir uma melhor compreensão do que nos diga respeito mais\nproximamente, como é o caso do Direito. Não custa lembrar que a\ninvestigação não tem caráter histórico nem factual, visto que\nnão se trata de responder a questões sobre ocasiões e causas do\nsurgimento do ser humano e do Direito, uma vez que nossa preocupação\né com a discussão, filosófica, do sentido de tais fenômenos,\npartindo do dado de que aí estão e em correlação, para indagar,\nantes, “o que são e por que são assim”, do que “desde quando\ne como são”. E se o que se busca é fazer sentido, o que se\napresenta é o sentido encontrado, para a discussão dos\ninteressados.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EPara\niniciar, precisamos a indicação de um caminho, a ser entendida, em\ntermos mais precisos, no sentido em que Heidegger se referia à\n“formale Anzeige”, ou seja, “indicação formal”, recurso\nempregado no início de sua longa carreira filosófica, tomando de\nempréstimo e ampliando noção devida a seu Mestre, Edmund Husserl.\nDiante desta expressão o tradutor espanhol opta por termo\nequivalente ao nosso “anúncio” e o italiano, tal como o fizemos,\npor “indicação”, enquanto na literatura nacional se encontra\ntambém a tradução de \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EAnzeige\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Epor\n“indício”, não havendo propriamente um erro nessas opções,\npois na palavra original estão contidas essas outras, e não só:\nnotificação, inclusive no sentido mesmo jurídico, policial, é\ntambém uma tradução possível. E se “anúncio” é mais\nliteral, em termos semânticos, e nisso se encontra a um só tempo\numa vantagem e uma desvantagem, “indício” preserva, como\n“indicação”, a mesma etimologia do original, com a desvantagem\nde, na primeira palavra aludida, se ter uma alusão ao indiciário,\nem matéria probatória, sendo nossa opção, também por isso, pela\nsegunda. Com apoio em Friedrich-Wilhelm von Herrmann (2003), pode-se\nidentificar no emprego da indicação formal, ainda que a noção\nseja oriunda de Husserl, o que caracterizaria a diferença da\nabordagem fenomenológica de cunho reflexivo, transcendental,\npropugnada por este último, e aquela de seu discípulo, de cunho\nhermenêutico, que permaneceria fenomenológica ao compartilhar o\n“princípio dos princípios”, de “voltar às coisas mesmas”,\nlivres dos modos como elas são conceitual ou preconceituosamente\ncapturadas, seja por teorias, científicas ou filosóficas, seja pelo\nsenso comum, respectivamente. Em Husserl, ter-se-ia \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Egrosso\nmodo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\num constante “voltar-se para dentro”, para a consciência,\ntranscendental, a fim de fazer essa experiência de como seriam, ou\nse dariam, as “coisas mesmas”, enquanto em Heidegger ter-se-ia\numa abertura para captá-las na experiência existencial, fora (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eeks\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E),\na caminho (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eunterwegs\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E),\nservindo-se para isso das referidas indicações, “marcas no\ncaminho” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EWegmarken\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E),\nque vai se fazendo, muitas vezes desobstruindo, pela desconstrução\n(\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EAbbau\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E)\ndos que já se instalaram, evitando nosso acesso à “coisa”,\nmesma. Knut Martin Stünkel\u0026nbsp;(2005, p.\u0026nbsp;259 – 287), em\nartigo muito elucidativo, demonstra, a propósito desta concepção\nde indicação formal, sua origem na teologia paulina, na noção de\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Emetaschematismo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nassim como em proposta, anterior à de Heidegger e congenial, devida\na Hamann, evidenciando como referências bíblicas sempre podem ser\nenriquecedoras para a reflexão filosófica, especialmente em se\ntratando de um pensador, como Heidegger, que justamente iniciou seu\npercurso acadêmico na teologia.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\nprimeira indicação ou “pista” a ser seguida, aqui fornecida a\ntítulo de mera sugestão, sobre um modo de ser do humano, ou como\nnele podemos perceber, fenomenologicamente, e com uma conotação\nclaramente jurídica, é a de que o ser humano é o ser responsável.\nCom essa indicação marca-se bem a sua – aliás, nossa - diferença\nem relação a seres que nos são tão próximos, como são os\nanimais. O ser animal reage, ao invés de responder, donde não lhes\npodermos atribuir responsabilidade por seus atos, embora seja comum\nque lhes infrinjamos punições, praticando uma espécie de\n“imputação objetiva”, para coibir ações suas que repudiamos.\nEssa nossa característica imbrica-se inextrincavelmente com aquela\noutra, a liberdade, pois se nossas ações não são meras reações\né porque são praticadas de um modo – por vezes mais, outras vezes\nmenos – deliberado, sendo essa faculdade deliberativa própria de\num ser reflexivo, devotado ao pensamento. Aqui cabe destacar a\nrelação que guarda a responsabilidade-liberdade em que habita o ser\nhumano com a sua natureza extraordinária. E extraordinário\nentendido primeiramente de maneira neutra, literal, como o que está\nfora de ordem, sendo isso assombroso, tanto no sentido de\nterrificante, pois é assustador ter a consciência de que dependemos\nde nossas deliberações para termos êxito na “luta pela\nexistência”, como também no sentido positivo, de ser maravilhoso,\ntomar consciência da existência. Daí podermos concluir que, também\nliteralmente, só o ser humano existe, por estar (“sistere”) fora\n(“ex”) de uma ordem natural, em que os outros seres simplesmente\nestão, por ser onde sobrevivem, mas não vivem nem morrem,\npropriamente, apenas começam e terminam, por não se saberem\nmortais. Acometidos dessa solidão existencial, uma resposta\ntipicamente humana está em supor a existência ainda maior de outros\nseres, míticos, divinos, que no animismo, tão comum entre os povos\nprimevos, tribais, são associados a animais, em quem, sob esse\naspecto, se reconhece uma superioridade em relação aos humanos, ao\nse mostrarem seguros de si, de seu ser. De fato, não é nada fácil\nlidar com a instabilidade de ser que é própria do ser humano, o ser\nque, a rigor, não é, não tem um ser, fixo, donde se explica a\ncriação de uma ordenação humana para nos fixar o ser,\nassujeitando-nos, tornando-nos o sujeito que somos, sendo semelhantes\nao(s) que nos cria(m), pela fala que nos transmitem e nos permite\nconstruir o mundo em que habitamos, assim econômica como eticamente.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEis\no caráter extraordinário da vida humana, dotada de subjetividade\n(espírito, mente, consciência ou como se queira denominá-la), na\nqual se revelam ideias a respeito do universo “lá fora”, bem\ncomo sobre a (ou as) divindade(s) que nos transcende(m), como ainda,\nreflexivamente, sobre si mesma, em si e em outros. Tal\nextra-ordinariedade, o extra do humano (donde extra-humanismo), é\nque nos atribui, propriamente, a responsabilidade, no sentido de que\npodemos assumi-la ou não, pela liberdade co(r)respondente, imanente\ndeste modo de ser que somos. De antemão, no entanto, assombra-nos a\npossibilidade de estarmos pondo a perder uma oportunidade\nabsolutamente excepcional – e isso, tanto individual como\ncoletivamente, em escala mundial, inclusive – quando nos conduzimos\nsem sequer nos preocuparmos com o significado que pode ter isso de\nsermos dotados de consciência e da correlata reponsabili(ber)dade. \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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tReferimos,\nassim, ao que entendemos ser a relação co-institutiva entre o\ndireito e o humano, a configurar esse novo humanismo, que também é\numa nova concepção jurídica, que entendemos, portanto, como um\n“teojushumanismo”, o “extra-humanismo”, acima referido. Aqui,\ntrata-se de verificar em que medida um componente jurídico está\npresente para fixar, em uma ordem, tudo o que cria esse ser criador\nque somos os humanos, criador de divindades que cremos criar-nos, a\ncomeçar pela própria linguagem, sem a qual nada disso haveria, a\nqual se origina necessariamente revestida de formalidades, segundo\nnos propõe Rossenstock-Huessy, em sua obra sobre a origem da\nlinguagem, assim intitulada. E isso já por exigir um contexto\nadequado para que surja, que há de se conceber como devocional,\nreverente, ritualístico, mimético, por mítico-religioso. Em um tal\ncontexto é que, por razões fáceis de se perceber, inserir-se-ia,\npara se manter e superar as adversidades, o ser que se extravia da\nordem natural, buscando reencontrar-se, pensando reencontrá-la,\ncriando, sem se dar conta, outras ordens, “co-naturais”,\nanimistas, ou sobrenaturais, transcendentes, na qual somos criaturas,\n“creaturas”, para usar grafia arcaica, mais significativa.\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tAssim,\no direito compõe a argamassa que cimenta nossas relações uns com\nos outros, através da linguagem, em que ele se expressa e ajuda a\nfixar, sendo que nessa composição também se faz necessário o\nfluido da religião, entendida muito simplesmente, de maneira\nindissociável das práticas mágicas, com seus mitos e sua\nencenação, os ritos, como o faz Marcel Mauss (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003E1968\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #4d5156;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003E,\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ep.\n647), enquanto um conjunto de crenças, cristalizadas em dogmas,\ndogmas estes que também podem se revestir de conotação jurídica,\ndonde ser na teologia e na jurisprudência, entendida como a ciência\njurídica em sentido estrito, onde se verifica a permanência de uma\nestrutura dogmática de conhecimento, ou seja, de uma especulação\nracional sobre tais dogmas. O novo humanismo que é o\nteojushumanismo, sendo um extra-humanismo assim se apresenta ciente\nde que não poderá, portanto, incorrer em equívocos típicos dos\npuros humanismos, ao elegerem o homem e suas capacidades como a\nmedida com a qual se avaliaria tudo o que nos diz respeito, tanto no\ncampo do conhecimento, da teoria, em que imperariam as ciências,\ncomo naquele da ação, da prática, em que uma moral universalista e\nlaica haveria de pautar nossa conduta, com pouca consideração para\ncom situações particulares, singulares, e também para com as\ncrenças que nos constituem, mesmo que sejam crenças ateístas.\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tDireito,\nmagia e religião, portanto, estabelecem uma relação de simbiose,\npresente quando de sua afirmação pioneira pelo romano Cícero, e\nretomada no Renascimento, a qual se pretendeu romper, com o humanismo\nda modernidade, eivado de formalismo, sem se perceber que o lugar\ndeixado vazio, ao lado do Direito, termina sendo ocupado pelo que se\nvai chamar então de ideologia, para designar esse conjunto de\ncrenças, em amparadas em especulações racionais que não mais se\napresentam como teológicas ou metafísicas, por não mais serem\ntidas como crenças, e sim como conhecimentos científicos, de acordo\ncom o credo positivista. E, no entanto, mesmo nesse contexto de\ndesmistificação de tudo, inclusive da relação entre Direito e\nreligião – sem que na época, em geral, se percebesse o quanto se\ndevia, para que se chegasse a tal ponto, ao desenvolvimento da\nreligiosidade judaico-cristã -, chama a atenção um posicionamento\ncomo aquele de Jean-Marie Guyau (2007), em sua “Crítica da Ideia\nde Sanção”, de 1883, pela consciência demonstrada do caráter\ninextrincável daquela relação, entre Direito, magia e religião.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EPara\nele, em se tratando das sanções religiosas (2007, p. 27), tem-se o\nexemplo mais próprio de sanção, palavra que etimologicamente\nremete à consagração, ao que é sagrado, e também à\nsantificação, ao santo, devendo remeter, de acordo com a ideia que\npara ele então se fazia da santidade, tida como divindade ideal, a\numa espécie de renúncia, de desprendimento supremo, donde só se\npoder explicar a violência contida nas sanções, religiosas ou não,\nem se fazendo, como propusemos no início, sua referência ao sagrado\n– essas colocações vêm iluminadas em um conjunto de obras\nrecentes, de inspiração assumidamente foucaultiana, da lavra do\nfilósofo italiano Giorgio Agamben, retomando a figura do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ehomo\nsacer\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\ndo direito penal romano, como um modelo para se pensar a situação\nem que nos encontramos nas atuais sociedades, em que o poder se\nexerce de maneira biopolítica, ou seja, cada vez mais sobre o que se\ndenomina como vida nua (no que se pode ver uma alusão à “vida\nfática” do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDasein\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nheideggeriano, cheia de consequências, como se pretende demonstrar\nno momento próprio, ao longo da pesquisa aqui proposta), a qual se\npode entender como a vida do ser humano em quem não mais se\nreconhece uma pessoa, com a dignidade que lhe é própria. As\nreligiões, assim como o Direito e a magia, enquanto impõem certa\nregra de conduta, a obediência a certos ritos e a fé em\ndeterminados dogmas, têm todas a necessidades de uma sanção para\nconfirmar seus preceitos.  Todas elas, para Guyau (2007, p. 77 ss.),\nsão unânimes ao invocar a sanção mais temível que se possa\nimaginar, isto é, elas prometem castigos eternos e fazem ameaças\nque ultrapassam aquilo que a imaginação do homem mais furioso pode\nsonhar em infligir a seu mais mortal inimigo.  Nesse, como em muitos\noutros pontos, as religiões, segundo ele, estariam em pleno\ndesacordo com o espírito dos “tempos modernos”, mas considera\nestranho pensar que ainda são seguidas por multidões, inclusive de\nfilósofos, ainda imaginando Deus como a mais terrível das\npotências, a concluir daí que, quando está irritado, ele deve\ninfligir o mais terrível dos castigos. Desconsidera-se, assim, que\nDeus, esse supremo ideal, deveria ser simplesmente incapaz de fazer\nmal a alguém e, com ainda mais razão, de devolver o mal pelo mal.\nPrecisamente por se conceber Deus onipotente – em sintonia com uma\nlinhagem de pensamento que deriva da teologia metafísica\ntardo-medieval de franciscanos como Duns Scot e Guilherme de Ockham,\na já então chamada \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Evia\nmoderna\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nque repercute em filósofos tidos como maximamente modernos, a\nexemplo de Leibniz e Kant -, portanto\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;\"\u003Ecomo\no máximo de potência, Ele só poderia infligir o mínimo de dor;\nisso porque, quanto maior é a força de que se dispõe, menos se tem\nnecessidade de despendê-la para obter determinado efeito (princípio\nda economia ou parcimônia, também conhecido como “navalha de\nOckham”). Como, além disso, vê-se n´Ele a suprema bondade, é\nimpossível imaginá-Lo infligindo até mesmo esse mínimo de dor. É\npreciso que o pai celestial ao menos tenha, sobre os pais deste\nmundo, a superioridade de não açoitar seus filhos. Enfim, como Ele\né, hipoteticamente, a soberana inteligência, por onisciente, não\npodemos acreditar que faça nada sem razão (princípio da razão\nsuficiente, de Leibniz); ora, por que razão Ele faria sofrer\ninutilmente um culpado, já que isso não pode alterar o que foi\nfeito, o passado? E, de todo modo, o ocorrido não se deu com a Sua\nconcordância? Deus está acima de qualquer ultraje e não precisa se\ndefender, não deve nada a ninguém (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Enullius\ndebitor est\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E)\ne Ele não tem, portanto, de ferir. Daí se entende a afirmação de\nSlavoj Žižek, em seu grande livro sobre Hegel, “Menos que Nada”,\nde que o primeiro mandamento, “Não Matarás”, tem como primeiro\ndestinatário o próprio Deus.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EOu\nDeus, essa lei viva, é a onipotência, e então não podemos\nverdadeiramente \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eofendê-Lo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nmas ele também não nos deve \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Epunir\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nou então nós podemos alguma coisa contra Ele, e Ele não é a\nonipotência, não é absoluto, não é (esse) Deus. “No fundo,\nmesmo na moral kantiana, a sanção é apenas um expediente supremo\npara justificar racional e \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ematerialmente\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ea\nlei \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eformal\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nde sacrifício, a lei moral. Acrescenta-se a sanção à lei para\nlegitimá-la” (Guyau, 2007, p. 89 – 90). Caso se queira encerrar\na escalada de violência que vem se mostrando ser a da humanidade,\ndesde as formas primevas de organização social, ainda hoje\nexistentes, coibindo as ações por meio da sanção sacrificial,\noriginalmente voltada para – e devotada a – satisfazer divindades\nem quem projetamos o ódio que nos é próprio, até aquelas de\nnatureza propriamente penal, das sociedades que se auto-representam\ncomo modernas, ter-se-ia que retribuir o mal com o bem, com o amor,\nfraterno, como apregoa Guyau (2007, p. 82 ss.), em texto que resume\nsuas ideias sobre o assunto, significativamente intitulado “Sanção\nde amor e de fraternidade”. Ora, embora ele apenas insinue, talvez\npara não despertar o desagrado de seus pares, em época de\nsecularização já avançada, de descrédito do que se pudesse\nconsiderar religioso, não seria essa justamente a proposta do\ncristianismo? E se não, que seja a do teojushumanismo, de que tanto\nestaríamos necessitando, para atravessar esta época já qualificada\ncomo sendo de pós-secularização, quadra tremendamente ameaçadora\nde nossa existência, individual e coletiva, que também é plena de\npossibilidades a serem detectadas e devidamente exploradas. Ao mesmo\ntempo, vale ressaltar, que sendo ainda jurígeno, não há de ser,\ncontudo, presa do formalismo jurisdicista, por ser humanista,\n“extra-humanista”, privilegiando, assim, o destinatário do\nDireito, que somos nós, os que também o fazemos, em detrimento de\nformas normativas que mais nos aprisionam do que propriamente\npromovem, como deveria o Direito.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEm\népocas passadas, a comunidade se mantinha íntegra pela referência\na uma origem comum, sacramentada por mitologias, religiões ou mesmo,\nmais recentemente, por mundividências filosóficas. No presente, o\npredomínio do pensamento científico e o correlato processo de\n“desencantamento” do mundo, ao qual se refere \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EMax\nWeber\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nminam as bases sobre as quais tradicionalmente se ergueram as\ndiversas ordens normativas. A construção de novas bases pressupõe\numa recuperação de nossa capacidade criativa de ficções\njustificadoras da existência e da co-existência, ao mesmo tempo em\nque estejamos cientes do caráter ficcional desse empreendimento,\ncujo resultado é a afirmação de valores. Para isso, vamos precisar\nde uma aproximação entre as mais diversas formas de criações\ndesenvolvidas pelo engenho humano, entendidas assim como diferentes\nformas poéticas, a saber, para além da literatura propriamente\ndita, as artes, mitologias, religiões, filosofias e mesmo as\nciências, bem como aquela dentre elas que nos sanciona mais\nseveramente, do ponto de vista social, a conduta, a saber, o direito.\nCaberá ao Direito, num tal contexto, solidificar essa invenção ou\nficção coletiva, criando e estabelecendo valores, impondo-os mesmo,\nem busca de garantir as condições de manutenção da vida em comum,\na vida humana.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003EO\nDireito é visto, geralmente, como um mero instrumento técnico, de\ncontrole do comportamento, da conduta humana, sem concebê-lo também\ncomo tendo o ônus de se justificar, de fundamentar o que apresenta\ncomo válido, para além da simples referência a normas postas,\nporque é uma visão tecnicista do direito a que predomina. É\npreciso, então, implicar mais o sujeito encarregado da interpretação\ne aplicação das normas nesse processo, com sua vivência do drama\nque tem diante de si. A orientação que hoje, pelo Direito, se\nfornece, para a conduta, em sociedades como a nossa, fundamenta-se no\nsimples fato de se fazer normas supostamente obedecendo a outras\nnormas, que já existem. Isso na medida em que nós numa sociedade\ncomo a nossa, de uma maneira digamos assim, bastante extraordinária\nna história da humanidade, não temos mais um vínculo estabelecido\nentre nós a partir de algo como a religião, tal como em geral tem\nse observado ao longo da história, no passado, e ainda hoje no\npresente, em sociedades ainda existentes e que se organizam de um\ndeterminado modo, que justamente não é o modo das sociedades como\naquelas marcadas pela civilização ocidental do atual momento de sua\nhistória, em que se verificou a ruptura do vínculo tradicional\nentre o direito e uma esfera transcendente que o justifique. Esta\nesfera justificadora, por definição, há de ser transcendente,\nestar além (ou aquém) do que por ela se justifica, e neste sentido,\nlogo pensamos, ser também de uma natureza religiosa, mas que pode\nnão sê-lo. Tanto é assim que, por exemplo, no nosso passado, ou no\npassado desta civilização dita ocidental, o mais recuado, no seu\npassado greco-romano, esta instância transcendente foi a política,\npropriamente dita, enquanto a crença na superioridade da cidade, de\ncidades inicialmente gregas e, depois,  Roma; e na outra vertente,\nformadora desta civilização, na vertente judaico-cristã, a\njustificativa estava na transcendência, aí sim, da própria\ndivindade: monoteísta, única, do Deus único, criador do universo,\ndo homem e, portanto, das suas leis fundamentais também expressas\nmuito bem no decálogo, nas dez normas dos dez mandamentos, dos\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Edecalogoi\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E\n(δεκάλογοι), dos dez ditos transmitidos na tradição\njudaica através de Moisés e supostamente enviados por Deus. Então\né curioso que nós terminamos produzindo na Modernidade a ruptura\ndestes vínculos do Direito com qualquer forma de transcendência,\nseja em termos estritamente religiosos ou em termos\nteológico-políticos. O Direito está, digamos assim, tendo que se\nimpor pelas suas próprias razões e a gente não pode considerar\nsatisfatório que a estas razões não se acrescente alguma forma de\nconvicção emanada daquilo que nós entendemos se precisar prestar\nmais atenção atualmente, que é o próprio sentimento ou a\nsensibilidade dos que estarão sujeitos a estas ordenações, para\nque estas ordenações não sejam percebidas e, de fato,\nimplementadas de uma maneira que desconsidera a dignidade própria\ndestes sujeitos. E é aí que entendo tenhamos que desenvolver uma\nabordagem poética do Direito. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\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: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003EA\npoética é uma disciplina filosófica que remonta a Aristóteles, em\nseu Tratado da Poética, portanto deste que é um dos autores do\ncânone filosófico padrão do pensamento ocidental, sendo que desta\nobra o que restou foi sobretudo a teorização sobre a tragédia.\nPenso que aí nós temos realmente uma chave para ser utilizada\ntambém para reavaliar o pensamento teórico, como um todo e, claro,\nigualmente do campo do Direito, considerando aquela faculdade um\ntanto quanto desprezada tradicionalmente, que é a faculdade da\nimaginação. E em sendo, portanto, o Direito tido como uma criação,\ntal como é próprio da nossa tradição, ou desta tradição que se\ntornou mundial, a tradição ocidental, naquilo que ela remonta\ntambém a sua outra vertente, além da grega ou greco-romana, que é\na vertente judaico-cristã, aí nós temos a possibilidade justamente\nde uma concepção “creacional” do direito, do direito como um\nproduto de uma criação que, se num primeiro momento, é tido como\nde origem divina, atualmente, ou, ao longo de um processo histórico,\ncortou ou perdeu este vínculo com esta origem, assentando-se no\npróprio homem a fonte criadora, produtora do direito. Ora, então o\ndireito é “poiético” (em grego, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Epoiesis\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E,\nprodução inovadora, por oposição complementar a \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Etechné\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E,\na técnica, pela qual no máximo se aperfeiçoa o que já está dado)\ne, com o aumento da complexidade, tanto sua como também, correlativa\ne mutuamente, do meio social em que se insere, diria o saudoso mestre\ndo período de estudos de doutorado na Alemanha, em Bielefeld, Niklas\nLuhmann, torna-se “autopoiético”. Ele se nos aparece, assim,\ncomo o resultado do emprego de um saber e de um poder de criação do\nhomem e, não apenas de mera reprodução, como seria o saber da mera\npráxis, da técnica e da prática. Então é uma técnica-poética,\ndiríamos, em termos gregos (\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Etéchné\npoietiké\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E).\nPorque nós sabemos que, infelizmente, em Roma a técnica e a arte se\nconfundiram e se misturaram, inclusive numa palavra única que é\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ears\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E,\n“arte”, e o direito terminou sendo associado mais ao aspecto\ntécnico como ainda hoje o é, e menos a este aspecto, que eu diria\nser o aspecto original, e aqui podemos reivindicar Vico, Giambatista\nVico como um dos pensadores que são tutelares, que são afiançadores\ndesta ideia, quando remete à obra de legisladores, inspirados como\nartistas, a produção do direito em suas origens mitológicas. Ora,\no que é um mito senão uma criação artística com este conteúdo,\ncom esta conotação também religiosa, sobretudo a partir de um\ncerto momento, com a influência maior da escrita – eu sou dos que\nprivilegia a etimologia da palavra \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ereligio\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003Eproposta\npor Cícero, de \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Erelegere\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003E,\nou seja, reler, observando criteriosamente, doutrina previamente\nestabelecida por escrito. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEntendemos\nque, no espírito mesmo do pensamento viquiano, das recorrências,\ndos \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ecorsi\ne ricorsi\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\né preciso que se retorne mais uma vez a Vico e aos que, tanto antes,\ncomo depois dele, postularam uma defesa da racionalidade contemplando\no solo mesmo de onde ela brota, o húmus da cultura donde emerge o\nhumano: a capacidade simbolizadora presente na linguagem, em suas\nmais diversas formas (sendo o direito uma delas), enquanto produtora\n(e produto) do esforço de produção de um sentido para a existência\ndesse ser em aberto, livre, que somos. \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: 0.28cm;\"\u003E\n \u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tPara\nVico (1936, p. 6, 7, 10 e 17), os primeiros poetas foram teólogos\nque com a sua teologia estabeleceram os fundamentos da organização\npolítica, inicialmente republicana, expressando-se através de\n“\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eimagines\nhumanae maiorum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E”,\nantes que por conceitos, como se faz em teologia natural ou racional.\nDaí ser para ele a poética uma sabedoria (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Esapientia\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E),\na se diferençar tanto das ciências, como a matemática, enquanto um\nemprego da razão com finalidade demonstrativa, como das “técnicas”\n(\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ears\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E),\nde natureza preceptiva – e também daquelas disciplinas que,\nsegundo ele, são em parte demonstrativas e em parte preceptivas,\ndando como exemplo a Medicina e o Direito, e preceptivas em um\nsentido mais amplo do que elas, que seria a retórica (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eoratoria\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E)\nou uma do que uma outra disciplina, que denomina \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eimperatoria\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\ndesignação que aponta para algo assim como o que outros chamariam\n“arte de governar”, pois aquelas prescrevem na forma do\naconselhamento (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Econsilia\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E)\ncombinado com demonstrações, enquanto estas últimas combinam os\nconselhos (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Econsilia\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E)\ncom os preceitos propriamente ditos (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Epraeceptis\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E).\nMerece transcrição integral as passagens concernentes,\nnomeadamente, os “capítulos” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ecapita\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E)\nXXXVI e XXXVII do Livro primeiro da obra acima referida, “O Direito\nUniversal”, intitulado\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\n“De uno universi iuris principio et fine uno\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\u003Ci\u003Ein:\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eloc\nult. cit, p. 50: “CAPUT XXXVI – DE VIRTUTE: Ab hac vi veri, quae\nest humana ratio, virtus existit et appellatur. CAPUT XXXVII [VIRTUS\nDIANOETICA ET VIRTUS ETHICA] – Virtus dianoetica: scientia, ars,\nsapientia.: Vis veri, quae errorem vincit, est virtus dianoetica, seu\nvirtus cognitionis. Quae, si tota demonstratione constat, est\nscientia, ut mathesis; si tota praeceptis, est ars, ut grammatica,\nfrenaria; si partim demonstratione partim consilio, ut medicina,\niurisprudentia, vel partim praeceptis partim consilio, ut\nimperatória,oratória, poética, proprie ‘sapientia’ est\nappellanada” (em vernáculo: Poder dianoético: conhecimento,\nhabilidade, sabedoria: O verdadeiro poder, que vence o erro, é o\npoder dianoético, ou poder do conhecimento. Pois bem, se toda a\ndemonstração do evidente é uma ciência, como a matemática, será\no seu ensino uma forma de arte, restringida pela gramática. Se em\nparte for demonstrativa e em parte preceptiva, como no Direito e na\nMedicina, ou em parte projetar regras, como se faz na arte de\ngovernar, na retórica e na poética, é de se considerar uma\n\"sabedoria\").\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tEm\nVico, o direito natural seria o direito universal, próximo da\nlinguagem igualmente natural e universal, criado pelo homem\npoeticamente criador, criando-se, como criança, sendo ambos, a\nlinguagem e o direito, o resultado da criação de imagens por seres\ncom corpos desejantes, desejando expressar-se. Só assim o real\npoderá ser racional e vice-versa, como postulara, já embriagado de\nhistoricismo, Hegel – e “virado de ponta-cabeça”, como propõe\nMarx, não fica nada bem para quem estiver de ressaca do hegelianismo\ngeneralizado em que vivemos, intelectualmente, como se nota na obra\n“Direito Natural e Dignidade Humana”, deste grande utopista\ncontemporâneo que foi Ernst Bloch, não desistindo de sonhar\nacordado, em meio ao pesadelo vivido socialmente.\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tRetornemos\nentão a Vico, para assim irmos refazendo, de maneira poética,\nonírica, a nós e para isso também ao Direito, agora liberto do\nformalismo positivista que o estiola, minando assim os fundamentos\nmesmo de nossa sustentação humanamente aceitável num mundo cada\nvez mais exaurido pelo sem sentido da técnica e do tecnicismo. \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: 0.28cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDo\nque faz falta, então, concluindo esta parte, é de promover uma\n(re)aproximação da teoria a um modo antes poético, do que\ncientífico e mesmo filosófico (ou religioso), de desenvolver a\nreflexão e sua exposição. Com isso não se pretende invalidar os\nesforços que em geral fazem os estudiosos de filosofia, quando se\ndedicam à exegese do que escreveram os filósofos, normalmente\naqueles do passado e, em raros casos, alguns poucos contemporâneos,\nque ousaram, ou ainda ousam, elaborar um pensamento (mais) próprio.\n“Próprio”, aqui, entenda-se no duplo sentido da palavra, em que\neste pensamento tanto aparece como original, originário do próprio\nsujeito, como apropriado ao que se pode considerar assunto da\nfilosofia. Ocorre que, no modo de ver aqui proposto, realizar um\ntrabalho teórico que mais se aproxima de parâmetros científicos,\nsejam das ciências humanas, sejam de ciências naturais ou formais,\ncomo se dá, comumente, no âmbito da filosofia de corte analítico,\nentendemos que significa desviar-se do que mais direta e\nimediatamente interessa tratar em filosofia, desviando-se para um\ncaminho técnico, no qual se exaure o modo mais originário de\nquestionamento filosófico, que é metafísico ou, como preferimos,\n“archôntico”, enquanto imanente, e escatológico, quando aberto\nao transcendente, à discussão do sentido da existência e de si, ou\nseja da vida e da morte, bem como dos demais e do próprio mundo, tal\ncomo normalmente é feito pelo simbolismo “mitopoético” de\nreligiões e artes em geral. De certa maneira, estaremos assim\nretomando uma perspectiva suscitada ainda na passagem do séc. XIX\npara o seguinte pelo filósofo cearense Raymundo de Farias Brito\n(1957, p. 128) – para muitos, se não o único, o primeiro filósofo\nautenticamente brasileiro -, que entendia deverem filosofia, ciência\ne poesia fundirem-se em uma só, enquanto princípio ativo (e\nregenerador) do pensamento, dirigindo-o, respectivamente, para o bem,\no verdadeiro e o belo.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-style: normal;\"\u003EEntão,\na presente proposta é no sentido de pensarmos a nós mesmos nessa\nnossa correlação com o elemento teojurígeno e ao Direito,\nnovamente, dessa maneira em que ele se associa a componentes\nessencialmente humanos, que são aqueles de ordem poética,\nficcional, mítico, religioso, todos eles presentes na encenação\nteatral. Como afirmava Augusto Boal, somos teatro. Vivemos encenando\ne o que se passa na consciência, como também no inconsciente, nos\nsonhos, é também encenação, representação. Daí que interessa\nparticularmente ampliar a compreensão do Direito indexando-o à\nliteratura, ao teatro, à filosofia, mitologias e religiões, a\npartir de leituras de obras como a de Kafka, abrangente de todas\nessas dimensões, como também em tragédias como “Antígona”.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; text-indent: 1.25cm;\"\u003ECerta\nfeita disse Jacques Lacan (1992, p. 102), em um de seus \u003Ci\u003ESeminários\u003C\/i\u003E,\n\"o que vem lá do começo tem um nome: é o mito\".\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%;\"\u003E\tLembremos, portanto,\nnessa perspectiva, do mito concebido por Freud, para figurar o\nsurgimento da religião e de tudo o mais que é da ordem da cultura,\ndo propriamente humano, do simbólico. Na origem disso tudo – onde\nse inclui, é claro, o próprio Direito - estaria um crime, o\nprimeiro, o assassinato de um pai, que só depois de assassinado os\nassassinos o perceberiam como pai, e a eles, os assassinos, como\nfilhos.  Esse pai teria sido morto por não partilhar nem limitar o\nseu gozo, pois só ele detinha, usava, fruía e abusava das mulheres\nda chamada \"horda primitiva\", em que viviam agrupados. Há,\nportanto, nesse assassinato, uma conotação de reivindicação de\ndireitos, de tiranicídio, o que seria justificável, e de fato o\nfoi, dadas certas circunstâncias, até por padres da Igreja\nCatólica, teólogos-juristas medievais, regicidas. Só que o tirano,\ndepois, revelou-se como pai.\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tNa\nsituação que podemos imaginar como sendo aquela dos \"filhos\"\nnessa horda primitiva, eles, à medida que cresciam, eram expulsos\npelo \"pai\", para que conseguissem por seus próprios meios\no sustento e as suas mulheres. Ora, essas criaturas - de acordo com a\nexplicação dada em teoria recente sobre o surgimento do humano,\ndevida ao biólogo chileno de renome internacional, Humberto Maturana\n-, se eram seres \"proto-humanos\", então já conheciam o\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eamor\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;\"\u003Ee\neram cooperativos numa escala jamais atingida por seus \"primos\"\nnão-humanos, os chimpanzés, que por serem tão agressivos não\nevoluíram no sentido de uma hominização. A nosso ver, isso torna\nainda mais consistente o mito-fundador da sociabilidade humana – e,\nlogo, da religião -, tal como concebido por Freud, mito em que\nencontramos, como veremos em seguida, as características próprias\nda tragédia, o seu \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003Etelos\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\ncomo se acha definido por Aristóteles, nos capítulos sexto e décimo\nterceiro de seu tratado sobre a poética: provocar \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Epiedade\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ee\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Etemor\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\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.21cm;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tFaçamos\naqui um excurso, antes de continuarmos com a narração do que teria\nocorrido naquele tempo mítico, o que é conceituado por\nLévi-Strauss, em sua \"\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EAntropologia\nEstrutural\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\",\ncomo abrangente do passado, presente e futuro, aquele em que se deu\n(dá e dará) o assassinato do pai primevo. Ali pode se ver os\nfilhos, os jovens, como \"expulsos do paraíso\", tal como\nforam os pais prototípicos da narrativa bíblica, também em razão\nda transgressão que perpetram, desafiando, como é comum entre os\njovens, a autoridade paterna, a fim de assim afirmar sua própria\npotência. A mesma coisa, portanto, pode-se considerar como\narticulada no livro do \u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EGênesis\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nno mito do paraíso perdido, onde a transgressão da Lei de Deus-Pai,\nTodo-Poderoso, aparece como condição para que o primeiro homem e a\nprimeira mulher conheçam o sexo, pois só assim percebem que estão\nnus; conheçam a morte, tornando-se mortais; e conheçam as leis, que\nlhes permitirá estabelecer a diferença entre o bem e o mal.\nPortanto, graças ao desejo de transgredir a ordem divina, dada para\nque eles conhecessem o desejo, é que se tornaram sujeitos, separados\nde Deus e, ao mesmo tempo, mais próximos d'Ele, de ser como Ele. A\nmesma ideia é detectada por Lacan (1991, p. 217) em uma epístola de\nSão Paulo, quando em determinada passagem afirma que não teria\nconhecimento do pecado, antes de conhecer a lei que o proíbe,\nhavendo versões “ortodoxas” do cristianismo que chegam a\npreconizar o pecado como condição da salvação...\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.21cm;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tNa\nBíblia, também podemos encontrar apoio para nossa hipótese mítica\nde que o primeiro pai foi assassinado: imaginem por qual pecado ou\ncrime original se exigiria o sacrifício de Jesus, do \"filho do\nhomem\", se não fosse, de acordo com aquela lei que rege o\ndireito penal primitivo, a \"lei de Talião\", o assassinato\ndo pai, o assassinato de Deus – é o que, segundo nos parece,\nNietzsche fará um louco (\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eder\ntolle Mensch\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E), seu\npersonagem, dizer, em um de seus “contos filosóficos” mais belos\ne impressionantes, de “\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EA\nGaia Ciência\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E”\n(“\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDie fröhliche\nWissenschaft\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E”,\nLivro III, § 125): “Nós o matamos - vocês (\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Escilicet\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E:\nos ateus) e eu! Nós todos somos assassinos! (...) Deus está morto.\nDeus permanece morto! E nós o matamos! Como nos consolaremos, os\nmaiores assassinos, assassinos dos assassinos? (...) Quais cerimônias\nsacrificiais, quais jogos sagrados teremos de inventar? (...) Nunca\nhouve feito semelhante tão grande – e seja quem for nascido depois\nde nós, pertencerá a uma história superior a toda história havida\naté agora”.\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tCom\nDeus morto, para Lacan, dá-se o contrário do que Sartre supõe, em\nseu manifesto existencialista \"\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EO\nExistencialismo é um Humanismo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\",\nretomando a fórmula dostoievskiana (a qual Nietzsche também parece\nter levado em conta): \"Se Deus não existe (está morto), tudo é\npermitido\". Lacan entende que, ao contrário, com Deus morto,\nnada é permitido. Quando Ele estava vivo, presente, existente, nos\nedênicos tempos adâmicos, é que tudo era permitido, ou melhor,\ntudo menos uma coisa: comer o fruto da árvore do conhecimento. Agora\nque ele foi comido, assim como o Deus-Pai do banquete totêmico, Ele\nmorreu para nós, ausentou-se, não existe, mas “ek-siste”, “está\nde fora”; nos tornamos seres desejantes, sexuados e mortais; nada\nmais na vida é permitido, só uma coisa é permitida: morrer. Daí\nque, entre os existencialistas, penso que Lacan daria mais razão a\nCamus, quando inicia seu ensaio \"\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EO\nMito de Sísifo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\"\ncolocando o suicídio como a questão filosófica fundamental.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ERetomando\na narrativa do mito freudiano, tem-se que os jovens expulsos ficavam\ninconformados com a perda do convívio na horda, onde aprenderam as\nvantagens da cooperação, para atingir o que sozinhos não\nconseguiriam, donde ter-lhes ocorrido a ideia que os levou a pactuar,\ntacitamente, o assassinato de quem os expulsou, e que morto, ausente,\nse revelará como o pai. Eis que, porém, esse primeiro contrato, um\npacto de sangue, o verdadeiro \"contrato social\", não\nresultará muito benéfico para as partes contratantes, pois eles\nterminaram ficando, de qualquer modo, sem aquele que os protegia e\nalimentava. Além disso, ao invés da aprovação, devem ter\ndespertado a indignação de suas \"mães\", que aí também\nficaram sem essa proteção e, de resto, sem um \"homem de\nverdade\", adulto, donde terem instaurado o matriarcado, em que o\ngozo do direito às mulheres e a tudo o mais foi organizado pelas\nmulheres, reforçando aquela Lei que Lévi-Strauss (1949, p. 38 ss.,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Epassim\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E)\nconsidera a lei fundadora da sociedade, lei ao mesmo tempo natural e\nsocial, a primeira: a lei que proíbe o incesto com a mãe.  \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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tNa\nsituação em que se encontraram nossos antepassados parricidas, é\nfácil imaginar que tenham experimentado os sentimentos que, na\nGrécia Clássica, foram considerados o instrumento de purgação e\napaziguamento, pela catarse provocada com a encenação das\ntragédias, de semelhantes paixões: temor - \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\"prius\nin terram deus facit terror\"\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n- e piedade.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.21cm;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tAssim\né que, como para complementar o mito do assassinato do pai primevo,\nno dizer de Lacan (1991, p. 216-127), \"talvez o único mito de\nque a época moderna tenha sido capaz (...), mito de um tempo para o\nqual Deus está morto\",\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote2sym\" name=\"sdfootnote2anc\"\u003E\u003Csup\u003E2\u003C\/sup\u003E\u003C\/a\u003E\na outra grande invenção de Freud, para estabelecer o estatuto da\nfantasia inconsciente que nos constitui, inspirou-se na tragédia de\nSófocles, \"\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EÉdipo-Rei\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\",\napontada por Aristóteles, no capítulo décimo quarto de sua já\ncitada obra, como exemplar para nos dar o prazer próprio da\ntragédia: nos fazer \"tremer de temor\" e apiedarmos,\ntornar-nos pios.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote3sym\" name=\"sdfootnote3anc\"\u003E\u003Csup\u003E3\u003C\/sup\u003E\u003C\/a\u003E\nAli, também um filho assassina, inconscientemente, o pai, que o\nexpulsara do convívio familiar. Só que Édipo, ao contrário dos\nfilhos da horda primitiva, vai realmente possuir sua mãe, ainda que\nsem o saber (inconscientemente), ou seja, da eliminação do pai não\nvai decorrer, como para aqueles \"filhos primevos\", a\nabstinência, mas sim, o oposto, a realização do ato sexual com a\nmãe, acompanhado de um gozo letal.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote4sym\" name=\"sdfootnote4anc\"\u003E\u003Csup\u003E4\u003C\/sup\u003E\u003C\/a\u003E\nEm ambas as hipóteses, contudo, o resultado da transgressão, quando\ndela se toma consciência, é o reforço da interdição, com a\ninvocação do pai morto e de sua \u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ELei\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nA interdição, portanto, revela-se como condição do gozo, ao\nacenar para a sua possibilidade, anunciada no além dela, isto é, na\nsua trans-gressão.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.21cm;\"\u003E\tEis\naí representada a origem violenta de toda proibição, tanto\nsagrada, como jurídica, que garante nossa vida em sociedade,\nsustentada pelo enfrentamento da morte. O incremento da violência na\nsociedade “pós-moderna” não poderá ser contido pelo reforço\nda proibição jurídica,\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote5sym\" name=\"sdfootnote5anc\"\u003E\u003Csup\u003E5\u003C\/sup\u003E\u003C\/a\u003E\nmas antes por uma consideração das consequências psicológicas e\nsociais da secularização defendida pela ideologia oficial e a\nre-sacralização crescente das relações fora das instituições\nreligiosas, ou seja, em seitas ou “tribos”.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote6sym\" name=\"sdfootnote6anc\"\u003E\u003Csup\u003E6\u003C\/sup\u003E\u003C\/a\u003E\n \n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.21cm;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tHá,\nentão, para a psicanálise, um pai-morto na origem da sociedade, da\nreligião, da ética e do direito, assim como na origem da própria\npsicanálise, só que aí não é um pai-mítico, mas um pai real, o\npai do pai da psicanálise, o pai de Freud, cuja morte, segundo\natesta ele próprio, o teria levado a escrever o seu primeiro\ntrabalho puramente psicanalítico, \"\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EA\nInterpretação dos Sonhos\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\",\na partir da interpretação que elaborou para os sonhos que tinha com\nseu falecido pai. Depois, com a postulação do complexo de Édipo e\ndo mito da horda primitiva, Freud vai pôr um pai-morto na estrutura\nde nossa organização psíquica. Por fim, em sua última obra,\n“\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EMoisés e o\nMonoteísmo\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-size: small;\"\u003E”,\nFreud pretende descobrir um patriarca assassinado pelos seus na\norigem da nação e da religião monoteísta judaica. \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: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAfinal\nde contas, deve-se à psicanálise a “descoberta” da vinculação\ndo sentimento religioso à relação com o pai, como sua raiz mais\nprofunda; as expressões artísticas – literatura, pintura, etc. –\nmostram, na verdade, a vinculação delas ao “inconsciente\nincompreensível”, permitindo a “construção de uma ponte”\nentre o mito e a realidade: o complexo de Édipo. O complexo de Édipo\né o “correlativo psíquico de dois fatos biológicos fundamentais:\no longo período de dependência da criança humana e a maneira\nnotável pela qual sua vida sexual atinge um primeiro clímax do\nterceiro ao quinto ano de vida, e depois, passado um período de\ninibição, reinicia-se na puberdade. E aqui se fez a descoberta de\nque uma terceira parte extremamente séria da atividade intelectual\nhumana, a parte criadora das grandes instituições da religião, do\ndireito, da ética e de todas as formas de vida cívica, tem como seu\nobjetivo fundamental capacitar o indivíduo a dominar seu complexo de\nÉdipo e desviar-lhe a libido de suas ligações infantis para as\nligações sociais que são enfim desejadas.”\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote7sym\" name=\"sdfootnote7anc\"\u003E\u003Csup\u003E7\u003C\/sup\u003E\u003C\/a\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tEntão,\ncomo dirá Lacan, tudo gira e é amarrado pelos \"Nomes-do-pai\"\n- e ele dará vários nomes ao Pai, pois o conceberá como uma\n\"função\", mais dessubstancializado do que em Freud, por\nquem era tido como uma \"posição\". O significante \"Pai\"\né equivalente ao significante \"Lei\", no mesmo encadeamento\nao qual pertencem outros significantes, como \"Deus\" e\n\"Falo\", por entre os quais o sujeito se constitui, e pelos\nquais é representado.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote8sym\" name=\"sdfootnote8anc\"\u003E\u003Csup\u003E8\u003C\/sup\u003E\u003C\/a\u003E\nA linguagem mesma, na visão lacaniana, é o que obtemos em troca da\nperda do Pai, causada pelo Pai, em compensação pelo imenso trauma\nque resulta da ruptura da vinculação simbiótica com a mãe, que em\ntoda sociedade é reafirmada em rituais de passagem para a condição\npropriamente adulta, de integrante pleno da comunidade.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ETendo\nreferido à lenda de Édipo para caracterizar, segundo a psicanálise,\na associação da Lei, em suas diversas modalidades, com a função\npaterna, vale fazer uma alusão à filha de Édipo, Antígona, uma\n“menina” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EHe\npaïs\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E),\ncomo a ela sempre se refere o Coro da peça: para Lacan,  o símbolo\nda firmeza ética, para todas as éticas possíveis, inclusive a\nética da psicanálise, cujo imperativo categórico é: \"não\nceda de seu desejo\".\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote9sym\" name=\"sdfootnote9anc\"\u003E\u003Csup\u003E9\u003C\/sup\u003E\u003C\/a\u003E\n Disso resulta a negação de toda ética universalista, tal como\naquelas propugnadas na modernidade, em prol da ética de cada um, a\nética individual e situacional, a ética da amizade e do cuidado de\nsi, sobre a qual falou e escreveu o último Foucault.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote10sym\" name=\"sdfootnote10anc\"\u003E\u003Csup\u003E10\u003C\/sup\u003E\u003C\/a\u003E\n\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tDependendo\ndo ponto de vista, Antígona pode aparecer como santa ou criminosa.\nCriminosa, na perspectiva do direito positivo; santa, para o direito\nnatural, tradicional, meta-positivo, de origem religiosa. Para a\npsicanálise, porém, ela não seria nem santa, nem criminosa, duas\nilusões provocadas por duas ficções diferentes: a religião e o\ndireito. \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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tPara\na psicanálise, Antígona apenas agiu conforme o seu desejo,\ninconsciente. Desse ponto de vista, só lhe era permitido escolher a\nmorte que teve, como condição de seu gozo.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote11sym\" name=\"sdfootnote11anc\"\u003E\u003Csup\u003E11\u003C\/sup\u003E\u003C\/a\u003E\nSua liberdade é a necessidade de sua morte, dando seu corpo para ser\no túmulo de seu irmão, que assim descansaria em paz, na paz que não\nteve um outro seu irmão, seu pai, Édipo – reza a lenda que ele\nteria sido muito mal-tratado por seus filhos-irmãos, após a\nrevelação que o desmoralizou, tendo lançado sobre eles a maldição\nde que jamais se entenderiam, como de fato ocorreu, pois se\nenfrentaram na disputa do trono de Tebas, donde adveio o falecimento\ndaquele a quem Antígona insistiu até a morte para enterrar\ncondignamente, perante um mandatário ilegítimo, que vinha a ser seu\ntio, tutor e (ex-)futuro sogro, Creonte.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote12sym\" name=\"sdfootnote12anc\"\u003E\u003Csup\u003E12\u003C\/sup\u003E\u003C\/a\u003E\n\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ENa\n\"metáfora paterna\" psicanalítica, o pai aparece como\n\"outro\", uma figura estranha ao Um que são mãe e filho,\num estrangeiro, \"\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003Eétranger\u003C\/b\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\u003E\u003Cb\u003Eétre-anje\u003C\/b\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\"\n- \"ser-anjo\", sempre por perto, que de tanto aparecer e\nreaparecer se torna familiar, mas que em dado momento, de anjo da\nguarda torna-se anjo-exterminador, e corta a relação “umbilical”\nentre mãe e filho, fazendo a castração simbólica do Falo que um\nrepresenta para o outro. Com isso, instaura-se a falta, a falha, que\npossibilita a fala do filho, para preenchê-la - a fala e tudo o mais\nque é da ordem do simbólico, do humano e do sublime, como as leis.\nA castração simbólica, portanto, repristina aquela Lei primordial,\nproibindo o excesso, o incesto. Mas nem todos a aceitam, donde além\ndos neuróticos, haver os que se põem acima dessa Lei ou fora dela:\nos psicóticos e os perversos.\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDaí\nter Freud falado na necessidade de sublimar nossas pulsões no\nprocesso civilizatório, e Lacan, por seu turno, tenha enfatizado a\nimportância da simbolização dos desejos produzidos em nosso\nimaginário, que são espectros, fantasmas, a atormentarem o sujeito,\nsempre em busca do objeto causa de seus desejos, apesar de ser\nbarrado no seu acesso a ele.\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: 0.28cm;\"\u003E\n \u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tAqui\nestamos diante de uma possibilidade de surgimento da “primeira\nLei”, aquela que \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ELévi-Strauss\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;\"\u003E(\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E1949,\np. 38 ss.) considera, como vimos, a um só tempo, natural e social, \ne que para \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EFreud\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nnos constitui propriamente como humanos, isto é, a proibição do\nincesto – especialmente, com a mãe -, conforme o mito concebido\npor este último, para figurar o surgimento de tudo o mais que é da\nordem da cultura, do propriamente humano, do simbólico, o mito do\nassassinato do pai primevo, seguido do banquete totêmico – também\numa festa -, que seria, no dizer de \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ELacan\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n(1991, p. 216 e s.), como vimos, o \"mito de um tempo para o qual\nDeus está morto”. De se notar, portanto, é a alusão de Freud ao\nbanquete no qual os filhos comem a carne do pai morto, uma festa de\nnatureza sacrificial, que \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ERené\nGirard (1990)\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nirá situar na origem da religião e de toda sociedade – esta\npressupondo a primeira –, enquanto excesso permitido e violação\nritualizada de proibições, exceções que garantem a persistência\ndas regras e da ordem social, da Lei.\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tPara\nos membros dessas sociedades, a coisa ou pessoa afetada pelo tabu se\ntorna intocável, como se esse fosse \"uma marca que se imprime\nno ser (e esta é provavelmente a etimologia da palavra). Se\nexperimenta um distanciamento, uma repulsa, sobretudo física, frente\nao ser marcado. E esta repulsa é algo vivido, e não simplesmente\numa máxima pensada\". Tal vivência se dá ao nível corporal.\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tO\ncorpo sempre foi um lugar privilegiado na demonstração e revelação\ndo poder social vigente, de “inscritura” da letra e da marca de\nque estamos aqui a tratar. São clássicas já as teses expostas pelo\netnólogo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EPierre\nClastres\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;\"\u003Eem\n\"\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ELa\nsociété contre l'État\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\",\nquando considera os rituais de passagem e iniciação das sociedades\npré-estatais, ditas \"primitivas\" (melhor: primevas) - que\nnormalmente envolvem alguma forma de mutilação ou \"investida\"\ndolorosa sobre o corpo do seu paciente, tatuando-o, queimando-o,\ncortando-o -, como uma forma de inscrição no corpo de cada um das\nleis da comunidade. \"\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ELa\nletra con sangre entra\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\",\ncostumavam dizer os pedagogos inquisitoriais na Espanha. As\ncicatrizes deixadas pela ação disciplinar são sinais exteriores da\ndor uma vez sofrida interiormente, marcas indeléveis também na\nmemória, que se prestam à identificação mútua dos que a possuem\ncomo membros de um mesmo grupo social e fundamentalmente iguais entre\nsi, sem que um seja melhor ou pior do que o outro, donde não podem\nnenhum pretender dominar o(s) outro(s). \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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EBem\ndiferente, então, seriam as coisas em sociedades já mais\n\"evoluídas\", letradas, não mais igualitárias, e sim com\npredomínio de um pequeno grupo sobre os demais membros, onde já se\ntem a escritura das leis em rochas, tábuas, moedas e, finalmente,\npapel. Seja como for, fica registrada a origem violenta de toda\nproibição, tanto sagrada, como jurídica, que garante nossa vida em\nsociedade, sustentada pelo enfrentamento da morte, ou, na fórmula\nconsagrada por \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ER.\nCaillois (1996, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ep.\n147 ss.), condição da vida e porta para a morte. \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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\neficácia de toda prática mágica e a autoridade das ideias que a\nfundamentam repousa sobre uma tradição sacramental (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ECaillois\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\n1996, p. 14), velada por fortes sanções sociais, de que certas\npalavras apropriadas e gestos específicos possuem um poder secreto\nsobre as coisas. Em obra bastante conhecida de filosofia da\nlinguagem, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EOgden\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;\"\u003Ee\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ERichards\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;\"\u003E(\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E1976,\np. 51 s.) explicam que \"classificar as coisas é dar-lhes nomes\ne, para a magia, o nome de uma coisa ou grupo de coisas é a sua\nalma; conhecer os seus nomes é dispor de poder sobre as almas delas.\nNada, seja humano ou sobre-humano, está acima do poder das palavras.\nA própria linguagem é um duplicado, uma alma-sombra, de toda a\nestrutura da realidade\". Daí, não é de estranhar o fato de o\nestudo da formação infantil do significado, assim como o do\nsignificado selvagem ou iletrado se depararem como uma mesma atitude\nmágica em relação às palavras e, por intermédio destas, em\nrelação ao mundo.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote13sym\" name=\"sdfootnote13anc\"\u003E\u003Csup\u003E13\u003C\/sup\u003E\u003C\/a\u003E\n\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\t\nA percepção da resistência do mundo em aceitar o seu domínio\nmágico, pela consequente falibilidade de seus rituais, atestada pelo\nmalogro de experiências sucessivas, termina por acarretar a\nsubmissão às forças misteriosas e sobrenaturais que não consegue\ncontrolar - como escreveu \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EMarcel\nMauss\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\no homem então “après avoir été dieu, il a peuplé le monde de\ndieux”\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote14sym\" name=\"sdfootnote14anc\"\u003E\u003Csup\u003E14\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nVale assinalar o significado político dessa submissão a entes\nsuperiores, donde resultaria a submissão também àqueles que se\ndiziam capazes de entender e tratar com eles, isto é, as castas\nsacerdotais. Estas, como se sabe, fornecem o sustentáculo ideológico\npara a concentração do poder, inicialmente distribuído entre os\nmembros do grupo social. A noção do supra ou sobrenatural, que é\nprópria da religião, introduz a representação de forças que\nescapam ao poder humano, a serem controladas através de um\nrelacionamento amistoso, proporcionado pelo culto com oferendas,\nsacrifícios e coisas do gênero. Assim, enquanto a magia envolve\noperações que se revestem de um caráter coercitivo para com os\nespíritos, forçados a agir no sentido indicado pelo praticante dos\natos mágicos, na religião é estabelecida uma espécie de aliança\npara impedir a arbitrariedade na ação divina, revestindo o\nrelacionamento entre homens e divindade de um caráter, por assim\ndizer, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ejurídico\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote15sym\" name=\"sdfootnote15anc\"\u003E\u003Csup\u003E15\u003C\/sup\u003E\u003C\/a\u003E\n \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: 0.28cm;\"\u003E\n             \u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEm\nseus estudos pioneiros na Polinésia, Malinowski chegou à conclusão\nde que toda a estrutura da sociedade trobiandense repousa sobre o\nprincípio do estatuto jurídico (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003Estatus\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E),\ncombinado com aquele outro princípio maior da organização jurídica\ndos povos originários ou primevos, que é o princípio da\nreciprocidade\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote16sym\" name=\"sdfootnote16anc\"\u003E\u003Csup\u003E16\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nPesquisas realizadas em épocas mais recentes, por cientistas de\ndiferentes países, efetivamente corroboram esta tese, de que a\norganização social neste nível mais “primitivo'” se assenta\nsobre as pilastras da posição ocupada por razões hereditárias\npelos indivíduos \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\u003Cb\u003Estatus\u003C\/b\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\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ee\nna forma econômico-jurídica dominada pela \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ereciprocidade\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\no que permite uma classificação de tais sociedades como 'sociedades\nigualitárias', em oposição à nossa, que se poderia denominar\n‘sociedade competitiva'. Aqueles dois padrões estruturadores da\nvida social em estágio, por assim dizer, selvagem, fornecem os\ncritérios determinantes das obrigações mútuas dos membros da\ncomunidade, isto é, de suas 'relações jurídicas', e em ambos se\npode identificar a presença catalisadora da magia.\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tA\nconsideração deste mecanismo de troca recíproca conduz igualmente\na especulações extremamente elucidativas quanto à formação das\nsociedades antípodas daquelas em que ele vigora — a sociedade\ncompetitiva —, onde a submissão e a propriedade privada aparecem\nde forma marcante. Assim, é possível imaginar que indivíduos com\nmaior capacidade produtiva doassem uma quantidade cada vez maior de\nexcedente, criando para quem recebia os 'presentes' a necessidade de\npraticamente trabalhar para os primeiros, no afã de conseguir manter\nem equilíbrio as suas relações, tornando-os cada vez mais\nabastados e poderosos. Até o ponto em que estes se sentiam capazes\nde desprezar as regras da reciprocidade, escravizando as pessoas, que\na partir de então deviam lhe prestar reverência e obediência,\npagando-lhe taxas e produzindo para satisfazer sua sede de acumulação\ne entesouramento, sem retribuição equânime. Eis que a\nreciprocidade, levada ao extremo, torna-se o seu contrário,\nensejando a quebra da reciprocidade...\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: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tUm\nmomento particularmente propício para a doação de presentes, donde\ndecorreria, posteriormente, a “servidão” da maioria a uma\nminoria (inicialmente) mais pródiga, é precisamente aquele das\nfestas e ritos sacrificiais, em que se troca presentes e faz\noferendas, até a exaustão, como no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Epotlatch\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nnum desperdício anti-econômico, se considerarmos apenas a economia\ndos bens. Ainda hoje, em nossas sociedades estatais, como nos\nevidencia o jurista, professor de direito medieval e psicanalista\nfrancês \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EPierre\nLegendre\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\no poder dos governantes se exerce sobre os governados seduzindo-os\npela distribuição de “presentes”, os cargos e serviços\npúblicos em geral, pois tudo o que recebemos, mesmo tendo pago\nimpostos, como não há uma relação direta entre o pagamento e o\nque é entregue em troca, será percebido (e recebido) como um\npresente: “\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ESi\nnous recevons quelque chose, ce ne peut être qu’un cadeau”\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote17sym\" name=\"sdfootnote17anc\"\u003E\u003Csup\u003E17\u003C\/sup\u003E\u003C\/a\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EEncaminhado-se\npara concluir, pode-se dizer que a\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Es\nreflexões aqui desenvolvidas revelam uma matriz comum às diversas\nformas de ordenação social da conduta humana, como são a política,\na economia, o direito e a religião. Esta matriz comum se constitui\nhistoricamente, como parte de nossa filogênese, mas se reproduz\ntambém, com variações e regularidades, no processo de formação\nde cada sujeito, individualmente. A partir da constatação da imensa\ndificuldade do direito em regular, com as normas gerais e abstratas\nque são as leis, o comportamento cada vez mais diversificado dos\nmembros de sociedades que se transformam com a velocidade das atuais,\nditas “pós-modernas”, vale recordar a origem violenta de toda\nproibição, tanto sagrada, como jurídica, que garante nossa vida em\nsociedade, sustentada pelo enfrentamento da morte. O incremento da\nviolência na sociedade “pós-moderna” não poderá ser contida\npelo reforço da proibição jurídica, mas antes por uma\nconsideração das consequências psicológicas e sociais da\nsecularização defendida pela ideologia oficial, donde se verificar\numa re-sacralização crescente das relações fora das instituições\nreligiosas, ou seja, em seitas ou “tribos”, nas quais se reúnem\nnossos jovens, agora de maneira cada vez mais digital, virtual,\ntendência de que os efeitos psicológicos e consequências jurídicas\nainda estão por ser melhor apreciados.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote18sym\" name=\"sdfootnote18anc\"\u003E\u003Csup\u003E18\u003C\/sup\u003E\u003C\/a\u003E\n\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: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEm\népocas passadas, a comunidade se mantinha íntegra pela referência\na uma origem comum, sacramentada por mitologias, religiões ou mesmo,\nmais recentemente, por mundividências filosóficas. No presente, o\npredomínio do pensamento científico e o correlato processo de\n“desencantamento” do mundo, ao qual se refere \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EMax\nWeber\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nminam as bases sobre as quais tradicionalmente se ergueram as\ndiversas ordens normativas. A construção de novas bases pressupõe\numa recuperação de nossa capacidade criativa de ficções\njustificadoras da existência e da co-existência, ao mesmo tempo em\nque estamos cientes do caráter ficcional desse empreendimento, cujo\nresultado é a afirmação de valores. Para isso, vamos precisar de\numa aproximação entre as mais diversas formas de criações\ndesenvolvidas pelo engenho humano – artes, mitologias, ciências,\nreligiões, filosofias – e aquela dentre elas que nos sanciona mais\nseveramente, do ponto de vista social, a conduta, a saber, o Direito.\nCabe ao Direito solidificar essa invenção ou ficção coletiva,\ncriando e estabelecendo valores, impondo-os mesmo, em busca de\ngarantir as condições de manutenção da vida em comum, a vida\nhumana, tarefa prioritariamente econômica, mas que se orienta\nético-jurídico- religiosamente.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EReferências\u003C\/b\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EBALANDIER,\nG.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n“Antropologia e crítica da modernidade”, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ein\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\u003Ci\u003Eid\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E.\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\u003EAntropo-lógicas\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n1ª. ed. São Paulo: Cultrix\/EDUSP, 1976.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EBASTIDE,\nR. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EO\nSagrado Selvagem\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n1ª. ed. São Paulo: Cia. Das Letras, 2006.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ECAILLOIS,\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;\"\u003ER.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EEl\nHombre y lo Sagrado.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n2\u003C\/span\u003E\u003C\/span\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eª\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ned., México: Fondo de Cultura Económica, 1996.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDOR,\nJ. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EIntrodução\nà leitura de Lacan\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n2a. ed. revista, Porto Alegre: Artes Médicas, 1991.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EESCOBAR,\nC. H. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003ENietzsche\n- dos companheiros\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n1ª. ed. Rio de Janeiro: 7Letras, 2000.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EFARIAS\nBRITO, R. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EFinalidade\ndo Mundo\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n2\u003C\/span\u003E\u003C\/span\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\ned. Rio de Janeiro: Instituto Nacional do Livro, 1957.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EFREUD,\nS. “Uma breve descrição da Psicanálise\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E”\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\u003Ci\u003Ein\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\u003EO.\nC., vol. \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EXIII\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E,\nEd. Standard. 1ª. ed. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ETradução\nJames Strachey, Rio de Janeiro: Imago, 1980.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EGIRARD,\nR. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EA\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EViolência\ne o Sagrado\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n1ª. ed.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nTradução: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EMartha\nC. Gambini\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nSão Paulo: Paz e Terra\/EDUNESP, 1990.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EGOLDENBERG,\nR. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EEnsaio\nsobre a moral de Freud\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n1ª. ed. Salvador: Ágalma, 1994.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EGUERRA\nFILHO, W. S. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EAutopoiese\ndo Direito na Sociedade Pós-Moderna\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nIntrodução a uma Teoria Social Sistêmica. 1ª. ed. Porto Alegre:\nLivraria do Advogado, 1997; 2ª. Ed., Rio de Janeiro: Lumen Juris,\n2018\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E_______.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EImmunological\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003ETheory\nof Law\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E.\n1ª. ed. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ESaarbrücken:\nLambert Academic Publ., 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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EGUYAU,\nJ.-M. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003ECrítica\nda Ideia de Sanção\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n1ª. ed. Tradução: Regina Schöpke \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eet\nal\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nSão Paulo: Martins Fontes, 2007.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EHERRMANN,\nF.-W. von. A idéia de fenomenologia em Heidegger e Husserl.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EPhainomenon.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nRevista de Fenomenologia, Lisboa: Curso de Filosofia da Universidade\nde Lisboa, n. 7, 2003.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003EHILLMAN,\nJ. em \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EId.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\/K.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EKerényi,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EVariazioni\nsu Edipo\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n1ª. ed. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003EMilão:\nRaffaello Cortina, 1992.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003ELACAN,\nJ. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EShakespeare,\nDuras, Wedekind, Joyce\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E1ª.\ned. Tradução: J. Martinho (org.), Lisboa: Assírio \u0026amp; Alvim,\n1989.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E_______.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EA\nÉtica da Psicanálise\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n2ª. ed. Tradução: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA.\nQuinet\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nRio de Janeiro: Zahar, 1991.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E_______.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EConferências\nde Bruxelas sobre “Ética e Psicanálise\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\".\nTradução: Leda Maria Fischer Bernardino, Jornal da Biblioteca\nFreudiana de Curitiba, n. 3\/4, 1992.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003ELEGENDRE,\nP.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Cb\u003EJouir\ndu Pouvoir\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n1ª. ed. Paris: Les Éditions de Minuit, 1976.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ELÉVI-STRAUSS,\nC.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Cb\u003ELes\nstructures élémentaires de la parenté\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n1ª. ed. Paris: P.U.F., 1949.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EMAFFESOLI,\nM. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E\u003Cspan style=\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003EO\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\u003Cb\u003E\u003Cspan style=\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/b\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Ci\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E\u003Cspan style=\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003ETempo\ndas Tribos\u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/i\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003E.\nO Declínio do Individualismo nas Sociedades de Massas. 1ª. ed.\nTradução: Maria de Lourdes Menezes, Rio de Janeiro: Forense\nUniversitária, 1987\u003C\/span\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\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EMALINOWSKI,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\nB. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Cb\u003EMoeurs\net Coutumes des Mélanésiens\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E1ª.\ned. T\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003Eradução\u0026nbsp;:\nS. Jankélévitch, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EParis:\nPayot, 1933.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E_______.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EOs\nArgonautas do Pacífico Ocidental.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n2ª. ed. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003ETradução:\nAnton P. Carr e Lígia Aparecida Cardieri Mendonça,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nCol. Os Pensadores, São Paulo: Abril Cultural, 1979. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"left\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EMARRAMAO,\nG.\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;\"\u003E\u003Cb\u003EPoder\ne Secularização\u003C\/b\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\n1ª. ed. São Paulo: EDUNESP, 1995.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EMAUSS\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E,\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EM.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EOeuvres\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nvol. 2. 1ª. ed. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003EParis:\nLes Presses Universitaires de France, 1968.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E_______.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EPour\nune sociologie des religions archaïques, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003Ein\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E:\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003Eid\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E.,\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Cb\u003ESociologie\net Anthropologie\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E.\n1ª. ed. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EC.\nLévi-Strauss\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E(ed.),\nParis: P.U.F., 1969.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E_______\/HUBERT\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E,\nH. Esquisse d'une théorie générale de la magie, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003Ein\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E:\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003Eid\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E.,\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Cb\u003ESociologie\net Anthropologie\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E.\n1ª. ed. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EC.\nLévi-Strauss\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E(ed.),\nParis: P.U.F., 1969 [1898].\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EMILLER,\nJ.-A. Religión, psicoanálisis. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EIn\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\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDiana\nChorne; Mario Goldenberg (orgs. e trads.), \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003ELa\ncreencia y el psicoanálisis\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nBuenos Aires: Fondo de Cultura Económica, 2006.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EOGDEN,\nC. K.\/ RICHARDS, I. A.\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\u003EO\nSignificado de Significado\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n2ª. ed. Tradução: Álvaro Cabral, Rio de Janeiro: Zahar, 1976.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EORTEGA,\nF. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EIntensidade\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E:\nPara uma história herética da filosofia. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E1ª.\ned. Goiânia: Editora UFG, 1998.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003EKNUT,\nM. S. Metaschematismus und formale Anzeige: über ein\nbiblisch-paulinisches Rüstzeug des Denkens bei Johann Georg Hamann\nund Martin Heidegger. Neue Zeitschrift für systematische Theologie\nund Religionsphilosophie, vol.\u0026nbsp;47,\u0026nbsp;n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003Eo\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E3,\n2005.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003EVERNANT,\nJ.-P. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EO\nUniverso, os Deuses, os Homens\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E.\n1ª. ed. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ETradução:\nAndré Luiz Alvarenga, São Paulo: Companhia Das Letras, 2000.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EVICO,\nG. Sinopsi del diritto universale\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E,\nin: Id.\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;\"\u003EIl\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E\ndiritto universale.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n1ª. ed. Fausto Nicolini (org.), Bari: Laterza, 1936.\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: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EYANKELEVICH,\nH. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EA\nmorte de Antígona, ou Do gozo trágico.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nTradução: Ari Roitman, Letra Freudiana, n. 7\/8, Rio de Janeiro:\nEscola da Letra Freudiana, s\/d.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cdiv id=\"sdfootnote1\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\tEm “O Anticristo”, § 41, Nietzsche destaca o caráter bárbaro\n\tda ideia de que o Deus-Pai teria exigido o sacrifício do próprio\n\tfilho, inocente, para perdoar os pecados dos culpados – culpados\n\tde quê? Com Carlos Henrique Escobar (2000, p. 131), podemos\n\tresponder: “O cristianismo (e por habilidade de Paulo) – como\n\tdizem Nietzsche e Freud – opera mudanças na ‘ficção’, ao\n\telaborar a ‘primeira morte de Deus’. Morre o Deus distante e\n\tvelho e nasce (como seu filho) o Deus jovem e cúmplice dos homens\n\t(...)” – que por sua vez é morto por aqueles que não\n\tacreditaram em sua divindade.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote2\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote2anc\" name=\"sdfootnote2sym\"\u003E2\u003C\/a\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u0002\n\tO mesmo foi dito por Lacan no Seminário \"O Desejo e a sua\n\tInterpretação\", na última das sete lições sobre Hamlet, em\n\t29 de abril de 1959, acrescentando: \"Este mito indica-nos uma\n\tligação essencial - a ordem da lei apenas pode ser concebida na\n\tbase de algo mais primordial, um crime. É também o sentido\n\tfreudiano do mito de Édipo\". J. Lacan (1989, p. 104). Para\n\tJacques-Alain Miller (2006, p. 62 ss.), além do Édipo, Freud forja\n\tseus mitos, nesta sequência, em \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003ETotem\n\te Tabu\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\te na última obra, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EMoisés\n\te o Monoteísmo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\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=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote3anc\" name=\"sdfootnote3sym\"\u003E3\u003C\/a\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u0002\n\tPara J. Hillman (1992, p. 113), \"a análise é edípica no\n\tmétodo: a pesquisa como interrogação, a consciência como olhar,\n\to diálogo para descobrir, a descoberta de si através da\n\trememoração dos primeiros anos de vida, a leitura oracular dos\n\tsonhos...\".\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote4\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\tCf., nesse sentido, Ricardo Goldenberg (1994, p. 30).\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%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\tCf., v.g., Willis Santiago Guerra Filho (1997; 2014; 2018).\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%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\u003Cspan lang=\"en-US\"\u003E\n\tCf. G. Balandier (1976, p. 258 s.).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote7\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ECf.\n\tS. Freud (1980, p. 258).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote8\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\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\tPara uma apresentação particularmente esclarecedora sobre esse\n\taspecto do pensamento lacaniano consulte-se J. Dor (1991, p. 69\n\tss.).\u003C\/span\u003E\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\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\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;\"\u003ECf.\n\tJ. Lacan (1991, p. 382 ss.), bem como o comentário à \"Antígona\"\n\t(\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Eib\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.,\n\t295 ss.).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote10\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\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;\"\u003ECf.,\n\ta respeito, por exemplo, Francisco Ortega (1998, p.  62 ss.).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote11\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\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\tNesse sentido, M. Safoan (apud\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003E\n\t\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EH\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003E.\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EYankelevich,\n\ts\/d, p. 47). \u003C\/span\u003E\u003C\/span\u003E\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\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\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\tSobre a lenda de Édipo cf. J.-P. Vernant (2000, p. 162 ss., esp.\n\t177 ss.), a respeito dos filhos do herói grego.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote13\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\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\u003Cspan lang=\"en-US\"\u003E\n\tV. tb. \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=\"en-US\"\u003EB.\n\tMalinowski \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=\"en-US\"\u003E(1979,\n\tp. 309 ss.).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote14\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\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;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EMauss\/Hubert\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\t(1969 [1898], p. 11).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote15\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\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\tC\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003Ef.\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\"\u003EMarcel\n\tMauss (\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\"\u003E1969\n\t[1898], p. 112) \"Pour une sociologie des religions archaïques\".\u003C\/span\u003E\u003C\/span\u003E\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\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\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\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 C\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003Ef.,\n\tv.g., B. \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\"\u003EMalinowski\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\t(1933, p. 37).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote17\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\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\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EP.\n\tLegendre\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\t(\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E1976,\n\tp. 189), grifos do A., que continua nos seguintes termos: “Ce que\n\tl’\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EEtat\n\tnous doit, ce sera donc toujours, malgré tout, une sort de cadeau.\n\tLe sujet-objet de l’amour d’Etat peut en chaque occasion se\n\tconvaincre de ceci: je l’ai échappée belle, un peu de plus je\n\tn’avais rien, finalement j’ai de la chance, je reçois ma part\n\td’amour\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\u003E”\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.\u003C\/span\u003E\u003C\/span\u003E\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\" class=\"western\" style=\"break-before: page; line-height: 100%; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\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\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\tCf. M. Maffesoli (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003E1987);\n\tG.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\tBalandier\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\t(1976, p. 258 s.); \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EG.\n\tMarramao\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\t(1995).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\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: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https:\/\/www.revistasisifo.com\/feeds\/1758700821643927753\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2021\/11\/do-imprescindivel-componente.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/1758700821643927753"},{"rel":"self","type":"application/atom+xml","href":"https:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/1758700821643927753"},{"rel":"alternate","type":"text/html","href":"https:\/\/www.revistasisifo.com\/2021\/11\/do-imprescindivel-componente.html","title":"Do imprescindível componente teojurígeno e mitopoético na formação do humano."}],"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\/AVvXsEg2r02KRTz99R4ME2xj-950-5KaslRewzW9PR5TMNj4lUUCPKQMCaxh5cYX-IEnUKQFsSA1R5Z6HTXA5m-LUfWGSY6_U_SbevK0qwN_-7U6k3P8G9eRLLj4jZMo1TtKo_rb54M-iYEb_iwADVZrwEUnpOLNWZzHcwPgSi_Nv-Bh34eNPhsSnCUfge1c=s72-w338-h190-c","height":"72","width":"72"},"thr$total":{"$t":"0"}}]}});