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The concept of justice, discussed since the beginning of the so-called Greek city-states, has generated debates about what can be considered fair or unfair, as well as whether the conception of justice is capable of being appropriated by the entire society or only to certain groups. privileged social groups, therefore, if the "political animal" defended by Aristotle or the contractualist proposals are capable of being fully exercised by society. Thus, there is a discussion of norms and institutional structures that aim to enable mechanisms for access to justice. Naturalist and contractualist theorists recognize that equality is one of the fundamental goals of society. Such equality, however, is debatable, as well as whether the position of citizen and sovereign people has been taken over by the breadth of society, so that the natural condition of living in society or the act of renouncing part of one's own right for the good common has been made possible by access to justice. There was a theoretical discussion of naturalist and contractualist conceptions and an analysis of mechanisms for access to justice. Even though important mechanisms have been implemented, such as public defender's offices, free procedural assistance, itinerant justice, means of procedural speed, collective actions, self-composed guardianships and constitutional remedies, it has been observed that there is not complete access to jurisdiction, in order to favor the equality defended by naturalist and contractualist theorists. [ABSTRACT FROM AUTHOR]

The so-called controversy around psychologism (Psychologismusstreit) is composed, actually, of a series of singular polemics that do not necessarily have a factual link between them. The discussion between Herbart and Beneke is one of them, having particular importance for being at the beginning of the conflict. In it, the psychologistic thinker Beneke acutely perceives the weak points of the Herbartian position and initiates a line of argument that, with variations, will remain constant in psychologism and will give meaning so that the last act of the drama called Psychologismusstreit, is delivered by Husserl's phenomenology. [ABSTRACT FROM AUTHOR]

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Este artículo plantea un análisis del cuento “La leyenda de la torre” de Emilia Pardo Bazán a partir de los conceptos de focalización y narrador expuestos por Mieke Bal y Luz Aurora Pimentel, con el objetivo de establecer un vínculo entre los narradores que protagonizan el cuento y las consideraciones críticas que Pardo Bazán examina en La cuestión palpitante en torno al debate naturalista. Asimismo, se establece una relación con el género de la leyenda y se refutan los tópicos más comunes de esta: la inserción de elementos fantásticos y su carácter oral. Se concluye que el cuento se estructura alrededor de la confrontación de dos narradores (uno idealista y otro naturalista) que se resuelve en una subversión de la literatura idealista y del pensamiento naturalista. Esta subversión se efectúa a través de un énfasis en el lenguaje soberbio del narrador que es caracterizado como naturalista y mediante una reelaboración de un tema recurrente en la literatura idealista: la historia de una mujer que, sobrepasada por la pérdida de su amante, muere y se convierte en un alma en pena.

Se presenta la traducción de un trabajo redactado por W. V. O. Quine para la asignatura sobre Psicología avanzada, impartida por el profesor John Beebe-Center en Harvard. Se trata de un texto inédito que Quine entregó en la primavera de 1931. En este escrito se demuestra un conocimiento exhaustivo del estado de la entonces joven disciplina psicológica, de sus nombres más relevantes y de sus escuelas más sobresalientes en la época. El primer y último apartados contienen elementos de interés historiográfico y filosófico para los expertos e interesados en el pensamiento de Quine. Los apartados segundo y tercero muestran el dominio de la materia desde distintos puntos de vista diferentes, a saber: la óptica, la fisiología ocular, la psicología de la percepción y, por supuesto, la historia de la filosofía que subyace a los planteamientos de las distintas escuelas psicológicas. Se presenta acompañado de una introducción que vincula las ideas que aparecen en este trabajo con cuestiones relevantes en la actualidad para la Filosofía de la Psicología y la Neurociencia computacional en su debate con el Naturalismo.

The purpose of this article is to present Finnis’s ethical approach to sexuality, a reflection for which the term ‘sexual ethics’ can be used. The central theme of the article is John Finnis’s theoretical and practical study of an ethics of practical rationality that demonstrates the possibility of making objective judgments about the good and reasoning about goodness, and the relation of this proposal to sexuality in the text “Every Marital Act Ought to Be Open to New Life. Toward a Clearer Understanding.” John Finnis’s theory of natural law has a notion of the basic goods of the human being, which allows us to redefine natural law on the basis of rational theology. His naturalistic approach highlights basic goods that are intrinsically valuable for human beings, such as life, health, religion and sociability, that allow us to think about sexuality. [ABSTRACT FROM AUTHOR]

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My aim in this paper is to provide an interpretation of Martin Heidegger's notion of biological organisms as it appears in his 1929 courses. I will first frame the discussion within Heidegger's interpretation of naturalism and his understanding of the relationship between philosophy and science. Then, I will analyze his interpretation of embryology and ecology through which he provides original insights to philosophy of biology, specially regarding the problem of the identity of biological organisms. Finally, I will show how this interpretation entails a profound critique of substance-oriented ontologies of the organism in favor of relational and processual conceptions. [ABSTRACT FROM AUTHOR]

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Utilizando-se de quatro obras emblemáticas da literatura brasileira, publicadas no contexto naturalista da virada para o século XX, este artigo propõe discutir sobre a questão da representação literária dos personagens negros. Principalmente em relação às formas pelas quais estes foram descritos, seus “tipos” e construções narrativas. Metodologicamente, esta pesquisa se deu através dos métodos de análise de conteúdo e do estudo comparativo, operando como recurso para a sistematização do material literário o software de análise qualitativa Atlas.ti. Partimos do pressuposto teórico de que os literatos do período ocupavam um forte papel de fomentadores do imaginário brasileiro, influindo uma visão de mundo no seu público leitor, ao mesmo tempo que influenciados pela conjuntura científico-histórica do período, em processo de formação desde início do século XIX.

Rolla (2021) argumentou que a prática de avaliar teorias epistemológicas com base em intuições geradas pela consideração de certos casos, como os cenários hipotéticos envolvendo cérebros encubados, clarividentes e anjos da guarda epistêmicos, é um erro. Um erro que, uma vez reconhecido, faria com que os problemas e métodos que ocupam a epistemologia mudassem significativamente. Neste artigo, defendo que a argumentação de Rolla não se sustenta: há falhas no modo como Rolla caracteriza o uso das intuições, as suposições de Rolla podem gerar consequências implausíveis e há um contraexemplo para as alegações dele. Portanto, epistemólogos podem manter os problemas e a metodologia que Rolla critica.

Dada la relevancia filosófica y la existencia de acaloradas discusiones sobre falacia naturalista, es obligado para cualquier sistema de ética naturalista dar alguna respuesta sobre el modo en que supera las potenciales imputaciones de falacia naturalista. En este punto se pueden usar dos estrategias para defenderse del cargo de falacia: una es argumentar contra la pertinencia de la acusación en general, mostrando que la descripción de la falacia falla al señalar algo problemático en los argumentos naturalistas en general y otra que consiste en mostrar que la propuesta de naturalismo a favor de la que se argumenta no se ve afectada por las acusaciones de falacia. En este artículo se ofrecerá un análisis de las distintas concepciones de falacias naturalistas que se han descrito y se adoptarán ambas vías para defender la propuesta propia de cada tipo de falacia naturalista reconocida.

Evolutionary debunking arguments (EDAs) generally aim to damage the epistemic status of a belief domain by appealing to its evolutionary origins. On the horizon of metaethics, EDAs are usually directed toward realistic theses of morality and essentially consist of asserting that if our moral beliefs have been significantly influenced by selection pressures during our evolutionary history, then some kind of moral skepticism follows. One of the paradigmatic arguments articulated in this direction is the Darwinian Dilemma of Sharon Street. Our proposal in this article is to place Alvin Plantinga's evolutionary argument against naturalism (AECN) - an EDA derived from the analytical philosophy of religion - as a possible answer to the problem of moral skepticism proposed by Street. Thus, Plantinga points out that evolutionary considerations taken within the framework of ontological naturalism entail an epistemic conflict for the subject who wishes to maintain in his doxastic system both the belief in the contemporary theory of evolution and the belief in ontological naturalism. We argue, from this point, that the Darwinian Dilemma suffers from a structural problem because of its commitment to naturalistic ontology, which causes the dilemma to generalize in its scope and harmfully affect non-moral beliefs, becoming self-referentially incoherent. [ABSTRACT FROM AUTHOR]

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In this article, the author examines some arguments for and against formal moral education. Regarding the arguments in favour of formal moral education, this examination focuses on two arguments: the 'sociological argument' -or the argument about the social benefits of moral education-, and the 'naturalistic argument'. As for the arguments against formal moral education, the analysis also focuses on two arguments: the 'argument about indoctrination', as well as the 'argument about academic priorities'. These two arguments against formal moral education will finally be rebutted to conclude that today formal moral education has more powerful reasons to be defended and promoted than to be relegated or rejected. [ABSTRACT FROM AUTHOR]

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In Sources of the Self, Charles Taylor critiques the projectionist account of values and its underlying naturalistic ontology. Likewise, in Being and Time, Martin Heidegger demonstrates that the strata theoretical explanation of practical things invested with values does not adequately describe our experience of them. I aim to demonstrate that if we read these criticisms together, we find ourselves in a better position to reveal the reality of a practical and ethical life. Taylor himself raises the question of what we are committed ontologically in our ethical commitments, but does not develop an answer. Heidegger's ontological notion of the world in Being and Time could provide a partial answer. [ABSTRACT FROM AUTHOR]

Objetiva-se analisar Mateus, protagonista do romance naturalista Ama­nhã (1901), de Abel Botelho. No final do século XIX, Cesare Lombroso es­creve O homem delinquente (1876) e Os anarquistas (1894), em que pro­põe traçar o perfil de um “delinquente nato”. Em Portugal, Abel Botelho publica a pentalogia intitulada “Patologia Social”, com a qual pretendeu criticar a sociedade portuguesa finissecular, e da qual faz parte Amanhã. Devido ao contexto histórico, sugere-se que Abel Botelho leu as obras de Cesare Lombroso para construir o protagonista de Amanhã. Como procu­raremos demonstrar, desde a infância de Mateus, identificamos caracte­rísticas que formarão seu caráter de “homem delinquente”.

En este artículo, su autor examina algunos argumentos a favor y en contra de la educación moral formal. En relación con los argumentos a favor de la educación moral formal, dicho examen se enfoca en dos argumentos: El ‘argumento sociológico’ –o argumento sobre los beneficios sociales de la educación moral–, y el ‘argumento naturalista’. En cuanto a los argumentos en contra de la educación moral formal, el análisis se centra también en dos argumentos: el ‘argumento sobre el adoctrinamiento’, así como en el ‘argumento sobre las prioridades académicas’. Estos dos argumentos contra la educación moral formal serán finalmente contestados para concluir que la educación moral formal cuenta hoy con razones más poderosas para ser defendida y fomentada que para ser relegada o rechazada.

David Hume presentó en un conocido pasaje de su Tratado de la Naturaleza Humana un sencillo argumento contra los filósofos morales de su época que concluían proposiciones normativas a partir de premisas puramente descriptivas (v. g. "Dios existe, entonces no se debe mentir"). A partir de entonces se abrió un abanico de respuestas y objeciones respecto de la validez de estas inferencias, las cuales se deslizan incluso a nuestros días. A través de la defensa del Naturalismo, podemos dar argumentos para rechazar la ley de Hume. Sin embargo, el objetivo de este trabajo no es seguir agregando a una ya bastante considerable pila de argumentos pos y contra de esta ley, sino más bien reconsiderar la discusión a la luz del campo de la Metaética.

El xenofeminismo es un proyecto de acción tecnofeminista opuesto a toda forma de naturalismo local cuya propuesta está basada en la idea de una subjetividad ilimitada. Por otra parte, las epistemologías feministas —específicamente me refiero a la postura de Donna Haraway— argumentan que es necesario afirmar la localidad del conocimiento para evitar la producción de ciencia y tecnologías sexistas. En este texto reviso los supuestos que subyacen a esta supuesta dicotomía. Afirmo que la discusión al fondo de la dicotomía gira en torno a la idea de sustancias o tipos naturales. De acuerdo con este debate, asumir una posición de feminismo localizado implica estar en contra de cualquier argumento naturalista. Para defender esta idea recurro a la forma del argumento trascendental en el contexto de la filosofía tardía de F. W. J. Schelling. Con base en la crítica del naturalismo transcendental de Iain Hamilton Grant, defiendo la necesidad de una subjetividad localizada. Afirmo que no es necesario ser esencialista biologicista para afirmar la necesidad de un pensamiento tecnofeminista situado, así como que no toda crítica al pensamiento localizado debe afirmar una subjetividad ilimitada. Al final de este texto apunto hacia la posibilidad de un argumento trascendental para la necesidad de un tecnofeminismo localizado.

Copyright of Ideas y Valores is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The novel Germinie Lacerteux, written by brothers Edmond (1822-1896) and Jules (1830-1870) de Goncourt, is currently considered by critics as one of the precursors works of naturalism in France and its preface as a manifesto of that movement. At the time of its release, in 1865, the critics' interpretation of the novel's foreword was that this text was a step forward in realism. Years later, in 1886, in a reedition by Germinie Lacerteux, Edmond de Goncourt adds a second preface to the work, in an attempt to endorse the novel's precursor character in naturalist values and themes, such as writing based on the observation of reality and the documentation of facts. The present text proposes the translation of the two prefaces by Germinie Lacerteux, plus comments, explanatory notes, and bibliographical indications. [ABSTRACT FROM AUTHOR]

With regard to two naturalist dramatic plays by the Portuguese writer Manuel Laranjeira (1877-1912) - Amanhã (1902) and Às feras (1905) -, this article articulates reflections on the boundaries between naturalist theater and modern theater properly said, more intimate. The idea that guided the research is that, in the theater, the naturalist aesthetic, with its vocation to unveil social ills and psychic degenerations, opened the paths of the modern "dramaturgy of the self", which precisely against naturalism would come to still rise up at the end of the 19th century, composing introspective and self-centered protagonists, which, according to our reading, are products of the dehumanization provoked by the way of life imposed by the capitalist system of production and by its post-bourgeois revolution consolidation, throughout of the 19th century. [ABSTRACT FROM AUTHOR]

Novels of naturalist movement around the world are usually analyzed using European works as paradigm. Although this bias cannot be entirely disregarded, this article proposes a comparative reading of two Latin American authors, Aluísio Azevedo (Brazil) and Federico Gamboa (Mexico), based on their respective novels O mulato e Santa. Both books are characterized by their approachs to Catholic religiosity, wich is a common background shared by Brazil and Mexico. Despite this connection, these novels presented a quite diverse point of view: while O mulato adopts an evident anti-clerical position, targeting representatives of the Catholic institution, Gamboa seeks a deeper understanding of Catholic religiosity. Through experimental novel methods, Gamboa constructs a critical yet comprehensive interpretation of the significance of religion in the lives of his characters, particularly the prostitute Santa, who lends her name to his book. [ABSTRACT FROM AUTHOR]

The emergence of Samuel Beckett's theatre in the London theatre scene in the 1950s has become a turning point in the history of British theatre. Having written plays whose then innovative dramatic language comprises verbal, visual and performative elements which at first caused great estrangement among directors, actors and spectators, Beckett remarkably reconfigured what theatre can mean. In this article, I will discuss distinctive features of Beckett's theatre that have given rise to an absurdist aesthetics whose meta-theatricality subverts key principles of theatrical naturalism. Looking at Beckettian dramaturgy and performance, I will examine different ways in which plays like Waiting for Godot, Endgame and Happy Days declare their own theatricality, thus preventing the creation of dramatic illusion characteristic of naturalistic theatre. [ABSTRACT FROM AUTHOR]

The comparison between A Carne [The flesh] (1888), by Júlio Ribeiro, and O Homem [The man] (1887), by Aluísio Azevedo, has been recurring since its release. In the twentieth century, Miguel Pereira, assimilating the discourse of nineteenth-century critics, such as Pujol and Veríssimo, schematized the influence of Aluísio's novel on other novels, which was perpetrated by literary historiography. O aborto [The abortion] (1893) (by Figueiredo Pimentel), which mentions A carne and O homem as pornographic books, would be accused of copying the former. Clearly, these approximations between the novels are intended to disparage them. The three of them were reproached for the falsification of characters and even of Naturalism, but, chiefly, for having exaggerated sexual representations, being branded as pornography. Indeed, all of them were read and sold as "books for men" in the nineteenth century. However, this does not disqualify them. By showing several points of contact with each other (not just textual ones) and a link with eighteenth-century libertinism, these books point to the functioning of Naturalism as one of the manifestations of pornography in Brazil and to its libertarian potential. After all, the main cause of detractors' discomfort was the sexual freedom of the protagonists, Magdá, Lenita and Maricota. These women, more than hysterics, go back to the figure of the libertine, typically pornographic, having been compared with prostitutes. By re-dimensioning these "scientific novels" as popular and pornographic literature - taking exactly what was considered failure or excess -, their innovative character is revealed. [ABSTRACT FROM AUTHOR]

Considering that the role of the publisher impacts on the meanings and functionalities of literary texts, the objective of this article is to study, based on evidence collected in the contemporary periodical press, the trajectory of Portuguese booksellers Faro & Lino, publishers of the novel Casa de Pensão (1884), by Aluísio Azevedo. In the process of editing, re-publishing, dissemination and reception of the work, a dispute of meanings comes to light, whether it was a simple crime narrative or a serious and moralizing naturalistic novel, revealing the formats it assumed in its appearances and the graphic resources (such as illustrations) used in its production and dissemination. We will address the publisher's jobs and how Faro & Lino promoted, publicized, and disseminated their collection, to show their importance in the process of fostering and consolidating a book market in nineteenth-century Rio de Janeiro. The dealers were enthusiastic about technological novelties and their editorial line was the publication of scientific and literary books, which allows us to infer the company's receptivity to the works of Aluísio Azevedo and naturalism. [ABSTRACT FROM AUTHOR]

Émile Zola stood out nationally and internationally through his naturalist work and the battles waged in the French press and literary field. His trajectory, at the end of 1897, contributed to intervening politically as an intellectual (BOURDIEU, 1996) in the Dreyfus Affair. His performance had repercussions in Brazilian society in different ways. Tributes and demonstrations of support were held in different states, through meetings, acts, and even the writing of poems. The actions of the Brazilians reveal that support for the writer's intervention was based on the recognition of the values of his work. Therefore, not infrequently, these demonstrations were accompanied by controversy in the press (VAILLANT, 2011 in KALIFA et al., 2011), generated by antinaturalist groups. This article aims to analyze the tributes paid by Brazilians to Émile Zola, shedding light on the recognition of the values of truth and justice. [ABSTRACT FROM AUTHOR]

The paper studies the trajectory of the writer Virgílio Várzea (1863-1941) and his relationship with the naturalist aesthetics. It proposes that Várzea and his work represent a "Southern naturalism", a naturalist strand with more description than narration, linked to the Goncourt brothers and to a conception of naturalist fiction as "painting of pictures". In Santa Catarina, Várzea led an anti-romantic crusade supported by a broad spectrum of modern and scientific ideas that he called "naturalism". There he published with Cruz e Souza the short story volume Tropos e fantasias (1885), marked by naturalist and evolutionist themes and ideas. When he migrated to Rio de Janeiro in 1890, he brought "Southern naturalism" to the cultural capital of the country, in the context of the post-imperial euphoria and the Old/New x North/South polemic, which he co-starred in with Oscar Rosas (1864-1921) and other Southern writers. The "Southern naturalism" was an alternative to the canonical "Northern naturalism" represented by Aluísio Azevedo (1857-1913) and Adolfo Caminha (1867-1897). Virgílio Várzea's trajectory reveals that there were other conceptions of naturalism in circulation and competition in 19th century Brazil. [ABSTRACT FROM AUTHOR]

This article will be organized in three parts. In the first part, we propose a problem grounded in the Critical Theory in a manner with which will be possible to push the boundaries of its traditional limitations as a method to adequately include authors that are not usual contributors of the field. Within this interdisciplinary approach it will be found a connection with the field of Psychoanalysis. The second part will address a few troublesome characteristics of this connection through the studies of Wilhelm Reich as an exemplar attempt to put together a freudian-marxist conception. The third and last part, will be used to formulate a proposal in order to polarize the two traditions of thinking as an insurance to preserve their critical capacities. [ABSTRACT FROM AUTHOR]

The place of Antonio Argerich, author of ¿Inocentes o culpables? (1884), in the emergence of the national novel and in the context of the controversy surrounding naturalism, has been widely studied. His role as a critic, meanwhile, has received less at tention. Based on extensive archival work, in this article we recover and analyze a long series of interventions from 1882 to 1886. In addition to reconstructing the conditions of production of the author's well-known dissertation on naturalism, the article's main objective is the recovery and study of a letter by Émile Zola to Argerich, from its background and consequences to the complex textual network that emerged from it. In this way, we study the inflections of the key role that Argerich played as a critic, defender, and promoter of naturalism, while we reconsider certain distinctive features of this central debate in the literary criticism of the period. [ABSTRACT FROM AUTHOR]

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Resumo: Este artigo é uma homenagem à trajetória de André Itaparica na pesquisa Nietzsche brasileira. Feita de um ponto de vista sobretudo pessoal, esta homenagem não poderia deixar de mencionar algumas das virtudes que se sobressaem em seu trabalho e que no meu entendimento conferem exemplaridade às suas contribuições para os estudos Nietzsche no Brasil. Entre essas virtudes destaco por fim a gentileza, que curiosamente não costuma figurar no catálogo das virtudes intelectuais. O trabalho de André Itaparica é um convite para que essa negligência seja revista.

El lugar de Antonio Argerich, autor de ¿Inocentes o culpables? (1884), en la emergencia de la novela nacional y en el contexto de la polémica en torno al naturalismo, ha sido muy estudiado. Menos atendido fue su papel como crítico. A partir de un extenso trabajo de archivo, recuperamos y analizamos una larga serie de intervenciones que van desde 1882 hasta 1886. Reconstruimos las condiciones de producción de su conocida disertación sobre el naturalismo, pero es sobre todo el rescate de una carta de Émile Zola a Argerich –con los antecedentes que la explican y las consecuencias que desencadenó y que arman una compleja red textual– la operación central de nuestro trabajo. Estudiamos, de este modo, las inflexiones del rol clave que le cupo a Argerich en cuanto crítico defensor y promotor del naturalismo, a la vez que reconsideramos determinados caracteres distintivos de este debate, el principal que atravesó la crítica literaria del período.

Consideramos que la pregunta “¿qué es la ética?” implica una investigación ontológica como metaontológica, lo cual debería conducirnos a una explicación y justificación del programa de investigación natural. Bajo ese marco, una investigación ontológica debería darse favorablemente si es irrestricta a la vez que epistémicamente responsabilizada con el otorgamiento de criterios. En ese caso, la ontología de algo podría llamarse una teoría-puerto, la cual, en relación con la ética y en nuestro caso, se delimitará al examen de posturas metaéticas y a la definición de ética en función de la definición de su objeto de estudio. El examen resultará en la percepción de una aparente inabarcabilidad de la moral, la cual podría dirigir a un abolicionismo basado en su fatiga conceptual. Objetamos a este abolicionismo sosteniendo que la amplitud de lo moral en su exposición metaética más bien llama a una mayor concordancia con el naturalismo.

El presente estudio tiene como objetivo describir una propuesta metodológica que muestre los procedimientos tecno-operativos a seguir en la investigación cualitativa-naturalista en las ciencias gerenciales. Para ello, se presenta una descripción procedimental y aplicada en un estudio que busca develar los factores que generan satisfacción laboral en la fábrica de calzado Acosta. Se seleccionaron 3 trabajadores según criterios de inclusión y exclusión (saturación de datos). Los mismos se sometieron a un proceso de codificación, análisis e interpretación de los hallazgos significativos del estudio, a la luz del contexto desarrollado (relativización). Los resultados muestran una ruta investigativa cualitativa-naturalista que constituye una estrategia tecno-metodológica efectiva para abordar problemas de investigación complejos en las ciencias sociales y gerenciales, que concibe la integración de técnicas, herramientas y análisis secuenciales para interpretar y comprender el fenómeno social. Se concluye en una ruta de 4 fases: Entrevistas espontaneas categoriales, como producto del pilotaje de la pregunta de investigación a informantes clave-primario y surgimiento de categorías apriorísticas (entrevistas semiestructuradas); Codificación, emergen códigos abiertos, asociados con categorías orientadoras (enraizamiento y densidad); Análisis, se presentan redes semánticas, tablas código-documento, coocurrencia de códigos; e, Interpretación, según la relativización del contexto y sujetos intervinientes para responder a la pregunta de investigación.

Eduardo López Bago inició en 1888 una prolongada estancia en Hispanoamérica, durante la cual publicaría sus dos últimas novelas. La primera de ellas, Carne importada (Buenos Aires, 1891), dio pie a una breve comunicación epistolar (reproducida por primera vez en este trabajo) con el novelista uruguayo Eduardo Acevedo Díaz, de cuya obra se había ocupado en una serie poco conocida de artículos críticos aparecidos en un diario de Montevideo, y quien le correspondió a su vez con una extensa reseña de su novela. Estos documentos ofrecen valiosa información sobre el papel de López Bago en la polémica sobre el naturalismo que se desarrolló en Uruguay y Argentina a finales del siglo XIX, y contribuyen a probar la primacía que tuvieron en dicho debate los criterios ideológicos (de índole nacionalista) sobre los estéticos.

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O trabalho apresenta a trajetória do escritor naturalista português Joaquim Alfredo Gallis (1859-1910). Homem de letras famoso no final do século XIX e início do XX, Gallis faz parte de uma geração de escritores profissionais que transitava entre a literatura e a imprensa. Publicou dezenas de volumes de contos, assinando com o próprio nome ou com pseudônimos, além de participar ativamente nos principais periódicos da época, escrevendo em prosa e verso. Atuou na administração pública e tinha vínculos com a realeza. Mas nem o vulto da atuação como escritor nem a posição social garantiram a Alfredo Gallis um lugar na história da literatura. Ainda em vida, “manchou” sua imagem por escrever pornografia, principalmente a que assinava com o pseudônimo “Rabelais”. A história de Alfredo Gallis, aqui reescrita a partir de pesquisas recentes, revela um polígrafo capaz de atuar em vários gêneros e estilos textuais. Chamamos o escritor de “pequeno naturalista”, no sentido de que foi rebaixado e esquecido pelos contemporâneos e pela história. Influenciado pelo naturalismo e pelo romance libertino, Gallis escrevia livros para serem lidos por um público amplo, que reconhecia nele um dos escritores mais importantes da cena literária da Belle Époque luso-brasileira.

O presente artigo aborda dois sentidos do tema da crise em Husserl: um teórico e outro prático. O primeiro result a do projeto de naturalização da consciência e das ideias, ao passo que o segundo está relacionado a uma crise da humanidade europeia. O artigo mostra que o diagnóstico husserliano da crise somente se torna possível na medida em que o exercício da tarefa crítica denuncia os contrassensos da doutrina naturalista nos sentidos teórico e prático, revelando a relação indissociável entre ambos.