Theresa Calvet

Da linguagem como figura da realidade no Tractatus Logico-Philosophicus [1918] à linguagem como práxis social na obra Philosophische Untersuchungen [1949] [De la théorie figurale du Tractacus Logico-philosophicus au langage comme praxis sociale]. Pour remercier la solidarité de Marc Maesschalck, et  son accueil très généreux trente six ans plus tard,

Reading Derrida’s 1999-2000 Death Penalty Seminar, this paper presents a very brief discussion (with long quotations) of how Derrida juxtaposes Kant’s defense of the death penalty with Victor Hugo’s vote for the pure, simple and definite abolition of the death penalty. If one wants to ask what is the death penalty, one has to reconstitute the history of sovereignty as the hyphen in the expression “theologico-political”, and try to think the theologico-political in its possibility beginning from the death penalty. Deconstruction is thus perhaps, perhaps insists Derrida in this seminar, the deconstruction of the death penalty.
Published in Human Rights, Rule of Law and the Contemporary Social Challenges in Complex Societies:
Proceedings of the XXVI World Congress of Philosophy of Law and Social Philosophy of the Internationale Vereinigunf für Rechts- und Sozialphilosophieas. Marcelo Galuppo, Mônica Sette Lopes, Lucas de Alvarenga Gontijo, Karine Salgado and Thomas Bustamante (eds.). Belo Horizonte/MG: Initia Via, 2015  (E-book), pp. 1013-1029.

RESUME: Trois intentions philosophiques ont présidé à l’élaboration de l’ensemble des dix études qui composent Soi-même comme un autre, publié en 1990. La neuvième étude sur laquelle s’achève le cycle phénoménologique-herméneutique de cet ouvrage, comporte comme conclusion une brève relecture du parcours effectué jusque-là. Ricoeur y montre que les  trois problématiques fondamentales enoncées au début de la préface du livre se laissent chacune rapporter à un terme emblématique emprunté à la philosophie morale ancienne et moderne, terme que l’herméneutique du soi permet peut-être d’enrichir et de préciser. Dans son Interlude, au début de la neuvième étude, Ricoeur annonce encore une fois sa décision de “renoncer à Hegel”. Il s’agit donc d’expliciter, dans son oeuvre Soi-même comme un autre, l’anti-hégélianisme politique de Ricoeur

A revised version of the conclusion  ("From Analytic Philosophy to Political Philosophy") of my book Analytic Philosophy and Political Philosophy published, in Portuguese, in 2011. It allows me to go back to John Rawls and his idea of public reason and political liberalism.

Revised version of my paper “Dos Usos da Razão Prática: Habermas e Kant [On the Employments of Practical Reason: Habermas and Kant”], published as a Preface in MELLO, Cleyson de Moraes; MOREIRA, Thiago. Direitos Fundamentais e Dignidade da Pessoa Humana. Rio de Janeiro: Freitas Bastos, 2015 (pp. IX-XXIV).

The Critique of Pure Reason (CPR), at least by Kant’s own reckoning, is an extended reflection on a single question: “Now the real problem of pure reason is contained in the question: how are synthetic a priori judgements possible?” (CPR B19). The question “how is synthetic a priori cognition possible? ” is the transcendental question. Kant’s famous 1772 letter to Marcus Herz –a letter this paper aims to explicate–  already contains an outline of the first Critique and is quite important if we want to understand the genesis of the transcendental question. For Kant, transcendental philosophy, “which necessarily precedes all metaphysics”, is nothing but the complete solution, “in systematical order and completeness”, of the problem of pure reason, and he can then say that “it is not surprising that when a whole science (...), in itself quite new, is required to answer a –single question satisfactorily, we should find the answer troublesome and difficult, nay even shrouded in obscurity.” (Prolegomena, § 5, Ak IV, p. 279).
This paper was published, in November 2017, in  Direito & Práxis ( Rio de Janeiro), Vol. 08, N. 3, pp. 2173-2198.

This paper aims to elucidate how Kant conceives freedom as “absolute spontaneity” or “absolute self-activity [absolute Selbsttätigkeit]” and as “self-determination [Selbstbestimmung]”, by making reference to the two paths of freedom in his work – freedom as a kind of causality in the world (freedom in the cosmological sense, or transcendental freedom) and freedom as the exclusive privilege of man as a rational being (freedom in the practical sense, or practical freedom).

Résumé: Du lieu philosophique du juste à la pratique de la justice (à la pratique judiciaire), caractérisée par les occasions (les circonstances ) de la justice (c'est-à-dire les situations auxquelles le droit donne la forme du procès), par les voies et moyens de la justice (les canaux au plan institutionnel, c'est-à dire l'appareil judiciaire lui-même comprenant non seulement un corps de lois écrites, mais aussi des tribunaux ou des cours de justice, investis de la fonction de dire le droit, des juges, c'est-à-dire des individus réputés indépendants et chargés de prononcer la sentence juste dans une circonstance particulière, et le monopole de la coercition, autrement dit, le pouvoir d'imposer une décision de la justice par l'emploi de la force publique), et par les arguments au niveau du discours de la justice: voici le parcours de cet exposé.

Résumé - Présentation très courte des trois volumes de l'oeuvre Temps et Récit (1983-1985) de Paul Ricoeur. La composition narrative constitue une riposte au caractère aporétique de la spéculation sur le temps et il s'agit d'expliciter la pertinence de cette réplique du récit aux apories du temps.

Résumé: Dans toutes les subdivisions du droit – pénal, civil, social, international –,  la demande de justice surgit dans des situations de conflit (les circonstances, ou occasions, de la justice)  auxquelles le droit donne la forme du procès.  C’est donc dans la structure même du procès, disait Ricoeur, tel qu’il se déroule (ou tel qu’il devrait se dérouler) dans un État de droit, qu’il faut chercher le principe de la coupure entre vengance et justice. Avant de décomposer le procès en ses élémentts structuraux, Ricoeur le caractérise globalement  en ces termes: “il consiste à établir une juste distance entre le forfait qui déclenche la colère privée et publique, et la punition infligée par l’institution judiciaire” . En qualifiant comme sentence l’acte terminal du procès, on n’a pas encore dit l’essentiel concernant la sanction. La sentence clôt le procès et assigne aux parties elles-mêmes les places qui déterminent la juste distance entre vengance et justice.  Commence alors une autre histoire pour le coupable condamné, qui n’est plus celle du procès , mais celle de la sanction (ou de l’éxécution de la peine). Sa justification  constitue, pour Ricoeur,  le point aveugle (et aussi scandale intellectuel) de tout le système judiciaire.

Foucault's location of his own theoretical trajectory as a form of reflection which runs from “Hegel through Nietzsche or Max Weber, to Horkheimer or Habermas” supporting the philosophical question of the Enlightenment provides an entry into his work. The aim of this now old paper is to identify and situate the philosophical ethos which exhibits itself in Michel Foucault's work

"Da Identidade absoluta ao Deus vivo e pessoal" : Meras observações para ler o Freiheitsschrift [1809] de Schelling. Trata-se de uma conferência apresentada no dia 11 de setembro de 2001, no Congresso Internacional: As Filosofias de Schelling, e publicada, em 2005, na obra As Filosofias de Schelling (Belo Horizonte: Ed. UFMG, pp. 169-188).

A revised version of Chapter 1 of my book Filosofia Analítica e Filosofia Política: A dimensão pública da linguagem (2011), pp. 33-64.
The Vienna Circle originated in 1924 as a discussion group around Moritz Schlick. The philosophical ideas of the Vienna Circle were brought to the notice of the world at large with the publication , in 1929,  of a pamphlet written by Otto Neurath and edited and co-signed by Rudolf Carnap and Hans Hahn under the title,  Weltauffassung - Der Wiener Kreis [The scientific world-conception: The Vienna Circle] in which philosophy was interpreted as an activity of clarification within the various sciences.
    Empiricism, positivism, logicism:  these three terms seem to describe quite well the epistemological orientation of logical empiricism but do not describe the encyclopedism of logical empiricism,  the  multifarious aspects of the Unity-of-science movement, and its pluralist attitude. Neurath suggested the expression ‘Logical Empiricism’ and he gave the reasons why he suggested this term and not ‘Logical Positivism’ :  “(...) we should solemnly cut the strings which connect us with the positivism of the past. Comte and some of his followers, in their arguing and in their social approach tried to create a definite system of universal morality not based on the consensus of mankind, but on the deductions brought forward by the positivists. (...) Their anti-pluralist attitude induced me to drop, wherever possible, the term ‘positivism’”.
  It is thanks to  Henk L. Mulder’s research activities,  carried out from 1961-1967, that the literary remains of Moritz Schlick and Otto Neurath are now preserved  [the Vienna Circle Foundation (Wiener Kreis Stichting) was created in 1978 not only to promote studies related to the work of the members of the Vienna Circle but, more importantly, to serve as the formal guardian of what was informally known as the Vienna Circle Archive  (Wiener Kreis Archief) ] and that we can now freely consult all  the scientific papers of Schlick and Neurath and not forget the radicalism, the pluralism, and the importance and relevance of the Logical Empiricism movement.

Second chapter of my book Filosofia Analítica e Filosofia Politica: A dimensão pública da linguagem (Analytical Philosophy and Political Philosophy: The public dimension of language), published in 2011, in Belo Horizonte-Minas Gerais (Arraes Editores).

At this difficult moment in Brazil and what might be the twilight of my academic life, I do hope this long essay on Popper, his critical rationalism and his defense of freedom, already published,  in 2011, as two separate chapters in my book Filosofia Analítica e Filosofia Politica: A dimensão pública da linguagem, will have a better luck and will be read .

Reading Wahrheit und Rechtfertigung (1999) and more specifically what Jürgen Habermas writes in the "Introduction" to this book, I try to explain his answer to the epistemological problem of realism. Habermas wants to hold on to the moment of unconditionality that is part of the correspondence idea of truth, while retaining an internal relation between truth and justifiability. His aim is to work out a theory of truth that is inherently pragmatic yet retains the idea of an unconditional truth claim. In light of Habermas’s criticism, in 1996, of Richard Rorty’s pragmatic turn, his early treatment of a pragmatic theory of truth is important. What Searle tries to show in 1995, in The Construction of Social Reality, is that “external realism” is presupposed by the use of large sections of a public language: for a large class of utterances, each individual utterance requires for its intelligibility a publicly accessible reality that he characterized as representation independent. There is nothing epistemic about realism so construed. The presupposition of realism is not just one claim among others, but is, he insists, “a condition of possibility of my being able to make publicly accessible claims at all”. Metaphysical realism and conceptual relativism are then perfectly consistent.

Three chapters of my book Filosofia Analítica e Filosofia Politica: A dimensão pública da linguagem (Analytical Philosophy and Political Philosophy: The public dimension of language), published in 2011, in Belo Horizonte-Minas Gerais (Arraes Editores).

Considering Austin's suggestion that ‘ordinary-language philosophy’ would be better called ‘linguistic phenomenology’, his version of the ‘correspondence’ theory of truth (correspondence-as-conventional correlation), and his criticism of ‘the descriptive fallacy’, the aim of this paper is not only to follow the theoretical trajectory that led Austin to reconsider more generally the senses in which to say something is to do something, but also to elucidate his general theory of the speech act.

In retaking Hannah Arendt’s “deconstruction” of the tradition, this paper aims to elucidate the “phenomenological” deconstruction or the dismantling of the faculty of the Will and, more specifically, how Jacques Taminiaux expounds the complexities of this dismantling process in the long section of Willing on Augustine (“Augustine, the first philosopher of the Will”) in The Life of the Mind (1975).

From the Will’s redemption to the redemption of action through the potentialities of action itself, the aim of this short paper is to retake the redemption of the modalities of vita activa in Hannah Arendt and to expound its relation to moral activity in the two last sections on forgiving and binding oneself through promises of chapter V (Action) of The Human Condition (1958).

Arendt’s radical critique of the concept of sovereignty in politics pervades all her work. To understand her concept of sovereignty and her critique of sovereignty, clearly articulated in her chapter on ‘Action’ from The Human Condition and in such essays as “What is Freedom?” (1960), we must briefly recall her conception of action and power.

That the original meaning of democracy is “capacity to do things” and not “majority rule” emerges from a study of the fifth and fourth century B.C. Greek vocabulary for regime-types. Special attention is given to –kratos root and –arche root terms.

In “La réalité et son ombre” (1948), Levinas underlines that art does not know a particular type of reality: it is the very event of obscuration. As a modality of the there is, art belongs to the order of ontology. But before culture and esthetics, writes Levinas, signification, or meaning, is ethical. Ethics is, then, the very origin of meaning. Retracing his whole argument, this paper aims to present Levinas' view of metaphysics - metaphysics is not ontology, but precedes ontology and criticizes it.

Abstract: Fernando Belo’s rereading of Aristotle’s Poetics, a philosophical semiotic exercise, aims to illustrate the epistemology of language already developed in a previous work, in 1991. Against Plato’s expulsion of the poets from his ideal Republic, Aristotle subordinates poetry to philosophy, and mimesis to the definition of ousia, thereby recognizing a place for the poets. The final aim of Aristotle’s Poetics was then to create the condiions for an alliance of tragedy and philosophy. In Time and Narrative, Ricoeur “temporalizes” the tragic mythos, but he also redefines the concept of mythos or narrative emplotment in Aristotle’s Poetics  making it coextensive to the whole narrative field. Paul Ricoeur’s reading  of the Poetics  “narrativises” the Aristotelian model.

The aim of my paper is already indicated in its subtitle. What I try to explain is what Peirce himself said: not only that all his philosophy has always seemed to him to grow “out of a contrite fallibilism, combined with a faith in the reality of knowledge, and an intense desire to find things out”, but also that two doctrines –critical common sensism  and the scholastic doctrine of realism (“usually defined as the opinion that there are real objects that are general. (...) the belief in this can hardly being accompanied by the acknowledgment that there are, besides, real vagues, and especially real possibilities”, CP 5.453)– were developed before his formulation of pragmaticism (first enounced in the form of a maxim in 1878).

A very old text published in São Paulo, in Acta Semiotica et Lingvistica N.5 (1984), pp. 69-99. Online with many typos: http://periodicos.ufpb.br/ojs/index.php/actas/article/view/16795/9567).

Résumé:
Dans ce texte nous essayons de montrer comment la logique des relations va modifier la conception des catégories dans l'oeuvre de Ch. S. Peirce et comment cela va entrainer la création d'une discipline separée de la logique - la Phénomenologie ou Phanéroscopie - à laquelle l'analyse logique doit être soumlse. Nous examinons ensuite la place que la philosophie (la sémiotlque en est une division) prend dans la classification des sciences établie par Peirce en 1902. C'est la catégorie de la Tiercéité qui constitue l'objet de la sémiotique.

Adam SCHAFF,  “The Historian's Partisanship and the Objective Nature of Historical Truth”  - a conference in English at the Federal University of Paraíba, in João Pessoa, on March 22, 1982 [Portuguese translation: O Engajamento do historiador e a natureza objetiva da verdade histórica, published on April 4, 1982,  in: A União (João Pessoa, Paraíba)].

Two conferences at the Faculty of Law- UFMG, on the recent publication of a Foucault posthumous work Confessions of the Flesh (English translation, 2021) - June 28-29, 2023

Adding a correction:
I made a blunder at the very end of my second lecture on June 29, 2023, when I said that the text of Michel Foucault’s lecture “Qu’est-ce que la Critique?” [What is Critique?] given to the French Society of Philosophy on May 27, 1978, following his return from an extended stay in Japan, and first published only ten years later in Bulletin de la Société française de philosophie, t. LXXXIV, n. 2 (1990), pp. pp. 35-63 – surprisingly or strangely omitted both from Dits et Ecrits [1994] and from Cahiers de l’Herne N. 95: Foucault [2011] –, and praised Gabriela Lafetá Borges’ Portuguese translation of this lecture, published online [https://michel-foucault.weebly.com/uploads/1/3/2/1/13213792/critica.pdf], but insisted that one could not find this lecture in print, I was fortunate that Prof. Marcelo Cattoni immediately checked his smartphone and in a second found out that not only this lecture together with “La culture de soi” (1983) was published in Paris (France), in 2015, by Librairie Philosophique J. Vrin, and also in Lisbon (Portugal), in 2017, by Edições Texto & Grafia. I do thank Prof. Marcelo Cattoni for this correction.
In fact this lecture was already translated by Kevin Paul Geiman, and published in 1996, in James Schmidt (ed.), What is Enlightenment? Eighteenth-century answers and twentieth-century questions [Berkeley: Univ. of California Press, pp. 382-398.], and also by Lysa Hochroth, published in Los Angeles (California),  in 1997, by Semiotext(e) in Sylvère Lotringer (ed.), Politics of truth, pp. 23-82. These two texts - “What is Critique?” and “The Culture of the Self” -  are also announced to be published, in 2024, by The University of Chicago Press.

Two seminars on Neo-liberalism Populism and Democracy  - UCL (Université Catholique de Louvain), Centre de Philosophie du Droit, Séminaire de 3e Cycle [LISP 3300, École Doctorale de Philosophie]  "Identité et Reconnaissance " (Prof. Marc Maesschalck) on October 29, 2020 and November 5, 2020.

Public Lecture at the Federal University of Minas Gerais (UFMG)  School of Law (Graduate Program in Law) in Belo Horizonte, December2, 2015.

Links:
https://www.youtube.com/watch?v=ju5QIj3IHaU&list=PLURmHUQLC9W0rLgtUQfif6t7quwJzjvUu&index=1
https://www.youtube.com/watch?v=uqSIvikDbMg&index=2&list=PLURmHUQLC9W0rLgtUQfif6t7quwJzjvUu
https://www.youtube.com/watch?v=qXLO1SbYw0Q&index=3&list=PLURmHUQLC9W0rLgtUQfif6t7quwJzjvUu
https://www.youtube.com/watch?v=H8hHLU2OCRI&list=PLURmHUQLC9W0rLgtUQfif6t7quwJzjvUu&index=4

A short course on Foucault and Derrida reading Kant:  Aufklärung against Tolerance.

In fact it was Foucault reading Kant and Yves-Charles Zarka reading Kant - a great short course with the very best students (I was quite lucky to have such an audience).

Bibliography:

Michel Foucault,  Le gouvernement de soi et des autres (Cours au Collège de France. 1982-1983). Frédéric Gros (ed.). Paris: Seuil/Gallimard, 2008, pp. 25-39.

I. Kant, "Beantwortung der Frage: Was ist Aufklärung?" [1784].

----- . "Zum ewigen Frieden. Ein philosophischer Entwurf" [1795].

Yves Charles Zarka - "Cosmopolitisme et hospitalité chez Kant", in:  Kant cosmopolitique (Yves Charles Zarka and Caroline Guibet Lafaye), Paris: Éditions de l'éclat, 2008, pp. 19-30.

------(avec la collaboration de Cynthia Fleury),  Difficile Tolérance. Paris: PUF,  2004.

----. L' inappropriabilité de la Terre. Principe d'une refondation philosophique. Paris: Armand Colin, 2013.

-------. Refonder le cosmopolitisme. Paris: PUF, 2014.

A graduate course on Paul Ricoeur and a just memory. Rereading Memory , History, Forgetting (English trans: Kathleen Blamey and David Pellauer), 2004.

Added Bibliography:

Badiou, Alain. “Le sujet supposé chrétien de Paul Ricoeur” [Autour de Paul Ricoeur, La Mémoire, l'histoire, l'oubli, Paris, Le Seuil, 2000], in L’aventure de la philosophie française. Paris: La Fabrique, 2012, pp. 81-98.

Derrida, Jacques. Mal d’archive. Une impression freudienne (London, June 5, 1994: International Conference Memory: The Question of Archives). Paris: Galilée, 1995 (Portuguese translation Claudia de Moraes Rego: Mal de Arquivo. Uma impressão freudiana, Rio de Janeiro: Relume Dumará, 2001).

Dosse, François. Paul Ricoeur. Les sens d’une vie. Paris: La Découverte, 1997.

Dosse, François; Goldenstein, Catherine. Paul Ricoeur: penser la mémoire. Paris: Seuil: 2013.

Fogu, Claudio et al. (eds.). Probing the Ethics of Holocaust Culture. Cambridge (Mass,): Harvard University Press, 2016 (read the Epilogue: "Interview with Saul Friedländer", pp. 411-425).

Friedlander, Saul (ed.) - Probing the Limits of Representation - Nazism and the "Final Solution". Cambridge (Mass.): Harvard University Press, 1992.

Ginzburg, Carlo. "Just One Witness", in Friedlander, Saul (ed.) - Probing the Limits of Representation - Nazism and the "Final Solution". Cambridge (Mass.): Harvard University Press, 1992 pp. 82-96.

La pensée Ricoeur,  Revue Esprit No. 323 (2006), pp. 1-318.

Lévi-Strauss, Claude. Race et Histoire [1952]. Paris: Gonthier, 1961 [Tradução de Inácia Canelas: Raça e História, Lisboa: Editorial Presença. 1980 (3ª edição)].

Margalit, Avishai. The Ethics of Memory. Cambridge (Mass.): Harvard University Press, 1996.

Memory, History, Forgiveness. A Dialogue Between Paul Ricoeur and Sorin Antohi [March 10, 2003], Janus Head, Vol. 8, No. 1 (2005), pp. 8-25.

Pomian, Krysztof. "De l'histoire, partie de la mémoire, à la mémoire, objet d'histoire",  Revue de Métaphysique et de Morale, No. 1 (1998), pp . 63-110.

---------. Sur l’histoire. Paris: Gallimard, 1999.

---------. "Sur les rapports de la mémoire et de l'histoire", Le Débat 2002/5 (n° 122), p. 32-40.

Revel, Judith - Dictionnaire Foucault, Paris: Ellipses, 2008, [“Archéologie”, “Archive”], pp. 13-16.

Ricoeur, Paul. "Expliquer et comprendre. Sur quelques connexions remarquables entre la théorie du texte, la théorie de l'action et la théorie de l'histoire. In: Revue  Philosophique de Louvain, tome 75, n°25, 1977, pp. 126-147.

---------. Réflexion faite. Autobiographie intellectuelle. Paris: Editions Esprit, 1995.

--------. "L'écriture de l'histoire et la représentation du passé". In: Annales. Histoire, Sciences Sociales, n. 4, 2000, pp. 731-747.

----------. Vivant jusqu'à la mort. Paris: Seuil, 2007.

Todorov, Tzvetan. Les abus de la mémoire [1992]. Paris: Arléa, 2004.

Do declínio do liberalismo à sua crítica. O Colóquio Lippmann. A crítica ao fascismo, por Polanyi. Keynes e o Welfare State. Do ordoliberalismo alemão ao neoliberalismo norte americano. Crítica ao neoliberalismo como nova governamentalidade. Rawls: por um socialismo liberal e democrático?

Disciplina 20202 - Faculdade de Direito da UFMG. Programa e Ementa
EMENTA: Da concepção minimalista da democracia defendida em 1999 por Adam Przeworski à sua obra Crises of Democracy (2019) e da crítica aprofundada da teoria democrática que estrutura o populismo tal como foi elaborada por Pierre Rosanvallon em sua obra Le siècle du populisme (2020), esta disciplina visa uma reflexão crítica de duas obras recentes que nos permitem talvez constituir uma alternativa forte à oferta populista.

CÓDIGO DA DISCIPLINA DIP DIR899
TEMA TEMAS DE FILOSOFIA DO DIREITO
SUBTEMA Crises da Democracia e crítica democrática do populismo: Dialogando com Adam Przeworski e Pierre Rosanvallon
EMENTA Da concepção minimalista da democracia defendida em 1999 por Adam Przeworski à sua obra Crises of Democracy (2019) e da crítica aprofundada da teoria democrática que estrutura o populismo tal como foi elaborada por Pierre Rosanvallon em sua obra Le siècle du populisme (2020), esta disciplina visa uma reflexão crítica de duas obras recentes que nos permitem talvez constituir uma alternativa forte à oferta populista.

TEMAS DE FILOSOFIA DO DIREITO
SUBTEMA: Crises da Democracia e crítica democrática do populismo: Dialogando com Adam Przeworski e Pierre Rosanvallon
EMENTA -  Da concepção minimalista da democracia defendida em 1999 por Adam Przeworski à sua obra Crises of Democracy (2019) e da crítica aprofundada da teoria democrática que estrutura o populismo tal como foi elaborada por Pierre Rosanvallon em sua obra Le siècle du populisme (2020), esta disciplina visa uma reflexão crítica de duas obras recentes que nos permitem talvez constituir uma alternativa forte à oferta populista

Faculty of Law (Federal University of Minas Gerais) - Graduate Course on Arendt [Contra Hannah Arendt? Critical Readings] - 2nd  Semester 2019:  Voltando trinta e cinco anos depois a um texto polêmico [“A atividade humana do trabalho [labor] em Hannah Arendt”], escrito primeiro em francês, e apresentado em abril de 1984, no contexto de um curso sobre Hannah Arendt, conduzido na forma de um seminário semanal destinado a alunos de doutorado, oferecido por Jacques Taminiaux, no Institut Supérieur de Philosophie, na Université Catholique de Louvain, em Louvain-la-Neuve (Bélgica), durante a minha estadia de pós-doutorado junto a esse Instituto, trata-se não apenas de apresentar e explicitar essa leitura crítica do terceiro capítulo da
obra The Human Condition [1958], mas de retomar e criticar Arendt e a sua concepção do totalitarismo, da ação, do pensamento, do político e da politica

Faculty of Law (Federal University of Minas Gerais) Graduate Course on Fascism, “Populism”, and the Far Right.  1st Semester 2019:
Para definir o fascismo, temos de escrever sua história. Trata-se, assim, nesta disciplina de elucidar os dados históricos concretos que presidem ao nascimento dos fascismos e, também, de explicitar o “populismo” como uma patologia política (a forma extrema da antipolítica) e a emergência de múltiplos partidos de extrema-direita ou movimentos que reúnem um certo número de traços comuns às diversas famílias da direita radical. O preâmbulo desta disciplina e o seu epilogo podem ser considerados com um pano de fundo para o que será apresentado e questionado.

For the record: my reply [“direito de resposta”] in May 18, 1985, in  a local newspaper “O Norte” (João Pessoa, Paraiba) on a graduate student who failed his thesis defense - a small tribute to José Chasin. Calumny is a repressive and antidemocratic tactic of debate.

Faculty of Law (Federal University of Minas Gerais) - Graduate Course  on Democracy, Law and Governance -2nd  Semester 2018:  Dando continuidade à disciplina que lecionei no primeiro semestre, trata-se agora de explorar a contribuição de uma obra recente, que se situa num contexto de crise dos sistemas políticos democráticos essencialmente interpretado como um déficit maior dos modos de regulação coletiva da economia de mercado, e que leva a uma crise generalizada de confiança no político.  A  análise jurídico-filosófica do problema da governança reflexiva em termos de aprendizagem coletiva visa, nessa obra, não apenas mostrar como uma abordagem teórica sólida do conceito de direito depende de uma abertura da teoria do direto ao debate sobre a governança nas ciências sociais, mas também levar os teóricos do direito e da democracia,  quando reconhecem  as implicações das novas formas de governança, a realçar a importância da formação coletiva das identidades de ação nos processos de governança.

Graduate Course Faculty of Law (Federal University of Minas Gerais) on Reinventing Democracy - 1st Semester 2018: Reinventar a Democracia. É para além dos procedimentos eleitorais representativos que temos de apreender agora a democracia e considerar o seu desenvolvimento. A democracia como uma forma de sociedade.

TEMPORALIDADES HISTÓRICAS NA POLÍTICA: A Democracia como enigma não solucionado de todas as constituições EMENTA: Partindo de uma concepção crítica da ideologia, trata-se de explicitar a democracia como enigma não solucionado de todas as constituições. O princípio da inclusão democrática tem como objetivo afirmar a pertinência da democracia em todos os contextos, mas mantendo o seu sentido aberto à recontextualização contínua. O constitucionalismo democrático. Democracia, solidariedade e justiça.

Relendo Hannah Arendt e Jacques Derrida sobre a verdade, a mentira, a política e a lei. Do contexto histórico de dois textos de Arendt: “Truth and Politics” (1964; 1967), “Lying in Politics: Reflections on the Pentagon Papers” (1971) e de uma conferência de Derrida em 1993: “History of the Lie: Prolegomena” (a versão em francês foi apresentada no Collège International de Philosophie, em Paris, em 1997) à função política da mentira. Uma mutação na história do conceito de mentira e na história da prática de mentir. Delimitar a ordem do político: o domínio político, o judiciário, a universidade