Physis

Os agentes comunitários de saúde (ACS) são personagens-chave na implantação de políticas voltadas para a reorientação do modelo de saúde, tendo como base a atenção primária. Este estudo apresenta uma revisão de literatura, dirigida à análise crítica sobre a contribuição deste profissional para a consolidação do Sistema Único de Saúde (SUS). Considerando que as concepções acerca do processo saúde-doença dão sentido à prática sanitária e às ações dos profissionais de saúde, inicialmente discutiu-se a evolução dos paradigmas sanitários e a influência das correntes de pensamentos neste processo, apresentando as principais diferenças entre o paradigma flexneriano e o paradigma da produção social da saúde. Neste contexto, o SUS desponta como um novo sistema de saúde, com princípios e diretrizes que configuram o Programa Saúde da Família como estratégia revolucionária, por apresentar respostas aos problemas não solucionados pelo sistema sanitário hegemônico, baseado no paradigma até então ...

Der folgende Text ist Ergebnis des Nachdenkens über Schwellen als Grenzphäno-mene, die oft entscheidend sind-und über ihren Sinn für das Menschenleben. Bezüglich meiner mehr als zwanzig Jahren langer Tätigkeit als Mutter, Lehrerin, Lektorin und Katechetin frage ich nach einer möglichen Erziehung zur Fähig-keit, hinter einer Schwelle zu leben, eine Schwelle zu überschreiten, einer mög-lichen Erziehung zur Hoffnung, zur Freiheit und Wahrheit. Nur flüchtig wird die ,Schwellenhaftigkeit" von einigen Gesichtspunkten erwähnt-es geht um einen Versuch, die Schwelle in unserer Sprachkultur zu erörtern. Das Thema sollte aus der Perspektive (alt)griechischer, biblischer, christlicher und philosophischer Kul-tur vertieft werden. Der Zweck ist, das Denken und Reflexion des Phänomens zu fördern, das jeden betrifft, und dadurch die Dynamik der Existenz möglichst zu unterstützen. Jeder Mensch wohnte irgendwo, überschritt die Schwellen, pilgerte durch die (natürliche oder kulturelle) Landschaft, in der es (natürliche oder kulturelle) Schwellen, Scheiden, Raine gibt. Die Schwellenhaftigkeit gehört zum menschli-chen Aufhalten in der Welt. Ohne Schwellen im Sinne von Grenzen, Scheiden, Rai-ne wären wir nicht-es gäbe für uns (wie wir jetzt sind) nichts, was ist, denn was es auch gibt, ist für uns begrenzt, hat seine Schwelle. Bereits im alten Griechenland führte dieses Bewusstwerden zur zweierlei ge-gensätzlichen Mündung in der philosophischen Reflexion bei der Suche nach An-fang.

O acesso oportuno aos cuidados primários de saúde ainda é um problema em muitos países. Realizou-se uma revisão integrativa de literatura com o objetivo de analisar a produção científica nacional e internacional referente ao incremento do acesso na atenção primária à saúde. O corpus de análise reuniu 16 artigos publicados, entre 2009 e 2014, localizados nas bases de dados LILACS, SciELO, PubMed e Scopus. A maioria dos artigos foi publicada em periódicos de atenção primária à saúde e em inglês. Diversas foram as abordagens metodológicas adotadas, com predomínio dos desenhos epidemiológicos observacionais. Um sistema de saúde menos iníquo provê acesso oportuno e continuidade do cuidado. Este texto apresenta as principais estratégias de alcance dessas duas diretrizes. O acesso avançado parece ser o modelo de agendamento mais promissor ao equilibrar demanda e capacidade controlando o tempo de espera. No entanto, não adianta modificar o agendamento sem prover a estrutura necessária para ...

Desde el nacimiento de la filosofía, el problema filosófico se basa en observar la realidad desde la physis, y entonces, apareció Sócrates y le dio un giro a la reflexión filosófica enfocándola hacia el problema del hombre desde su realidad moral, política, social, religiosa y demás; línea de pensamiento que seguirían sus sucesores. Así pues, podemos rastrear en los escritos sobre Sócrates, en la huella de su filosofía, el deber ser y el deber hacer del hombre; pero cabría preguntarse ¿qué o quién es exactamente el hombre para Sócrates, o que pensamiento antropológico tiene este filósofo?

Glavna intencija autora u radu jeste da prikaže kritiku ontologije iz pera naturaliste Fridriha Ničea. Pri tome se vodi računa o Ničeovoj naturalističkoj poziciji i pokušava se razjasniti Ničeov odnos prema pojmu prirode koje sabira u sebi antičko nasleđe. Prilikom ispitivanja odnosa Ničea i tradicionalne ontologije, nameće se nužno i Ničeov odnos prema etici i estetici. Analiza ovog odnosa i prvenstveno odnosa koji je Niče imao spram života i stvarnosti ispostavlja svojevrsnu analizu osnovnih pojmova Ničeove filozofije: volja za moć, prevrednovanje svih vrednosti, nadčovek. Pokušava se rasvetliti Ničeova metoda, odnosno njegov pokušaj da se koristi pojmom prirode a da izbegne njenu naučnu i pre svega pozitivističku osnovu, oslanjajući se na sam fenomen života, na čoveka kao biće prirode i na samu poziciju čoveka u realnom, a ne nekom nadrealnom i natčulnom svetu koji bi bio bajka.


Ključne reči: ontologija, metafizika, život, naturalizam, volja za moć, prevrednovanje svih vrednosti, Aristotel, predsokratovci, physis, estetika, etika.

The philosophy of biomimicry, I argue, consists of four main areas of inquiry. The first, which has already been explored by Freya Mathews (2011), concerns the “deep” question of what Nature ultimately is. The second, third, and fourth areas correspond to the three basic principles of biomimicry as laid out by Janine Benyus (1997). “Nature as model” is the poetic principle of biomimicry, for it tells us how it is that things are to be “brought forth” (poiēsis). “Nature as measure” is the ethical principle of biomimicry, for it tells us that Nature places ethical limits or standards on what it is possible for us to accomplish. And “Nature as mentor” is the epistemological principle of biomimicry, for it affirms that Nature is the ultimate source of truth, wisdom, and freedom from error. Within this overall framework, I argue that seeing Nature as physis – understood as “self-production” or “self-placing-into-the-open” – constitutes the requisite ground for the poetic, ethical, and epistemological principles of biomimicry, and that biomimicry thus conceived involves a new philosophical paradigm, which I call “enlightened naturalism”.

Heráclito faz parte do grupo de filósofos chamados de “filósofos da natureza”, sua filosofia toma o fogo como elemento primordial de todas as coisas, sua physis e seu logos são faculdades do fogo, todas as coisas derivam do fogo, e são transformações do mesmo. Tudo se move como a chama de vela acesa, eterna e mutável, assim como o universo que nos cerca.

“Il mondo si trasforma in un completo dominio della tecnica. Di gran lunga più inquietante è che l’uomo non è affatto preparato a questo radicale mutamento del mondo”. Così si esprimeva Martin Heidegger in una lezione del 1955, L’abbandono (1959), che ci ricorda come il tema della tecnica sia centrale in tutta la sua opera, e non solo in questo cruciale saggio del 1953, La questione della tecnica (qui edito insieme a Scienza e meditazione). Il grande e controverso pensatore tedesco non è un tecnofobo come si tende, talvolta, a rappresentarlo.

La sua meditazione sulla tecnica non è una riflessione che può essere compresa nello schema tecnofobia vs. tecnofilia o tecnopessimisti vs. tecnottimisti. Quella di Heidegger, infatti, non è una critica alla tecnica, piuttosto una critica della tecnica, in quanto questa, insieme all’arte al linguaggio, è una via del disvelamento dell’Essere. Come tale è una questione eminentemente metafisica. Proprio per questo l’essenza della tecnica non è per niente tecnica. Un’affermazione densa di conseguenze.

Torna finalmente disponibile, con un’approfondita introduzione di Federico Sollazzo, il più importante lavoro filosofico dedicato alla tecnologia, un testo ormai introvabile in lingua italiana.

Indice

Heidegger e la tecnica. Una introduzione
di Federico Sollazzo
Sulla questione della tecnica in Heidegger
Conclusioni
Appendice. Heidegger e la tecnica, oggi

Martin Heidegger – Riflessione sulla tecnica e sulla scienza
La questione della tecnica
Scienza e meditazione

Indice dei nomi

"Abstract.
Cyril of Alexandria was not only one of the finest Christian theologians of his day, he also stands out in the ranks of the greatest patristic writers of all generations as perhaps the most powerful exponent of Christology the church has known. Nestorius was enthroned as archbishop on April 10th 428. The contemporary historian Socrates called Nestorius a proud and ignorant man whose innate and undisputed oratorical power masked a weakness of incisive thought. Nestorius argued that Theotokos did not do justice to the fact that, strictly speaking, Mary was not the mother of God but rather the mother of the man whom Christian faith recognizes as divine and thus calls God. On the other hand, the term Anthropotokos acknowledges that Mary is the mother of this man but can itself be taken to suggest that he is merely a man, which again is offensive to orthodox Christian faith in the deity of Christ. In Cyril’s letters against to Nestorius, Cyril not only defends the title Theotokos against accusations that it was reviving the heresy of Apollinariusm, but he denies the very legitimacy of using alternative Christological schemes a such as the ‘association of personas’ the Antiochian thinkers had spoken of. For Nestorius, the language of the exchange of properties was generally suspect, and often odious. He found, in the expressions «Mother of God» and «God suffering», little more than an ignorant piety that had cut so many corners in its implications that it stood very close to pagan mythical conceptions of the deity. For him, God the Logos raised the dead Lazarus, while the man Jesus wept at the tomb.
In Nestorius’ letter to Cyril, he argues that Cyril was right to teach the two natures were united in one person, and right to say that the divinity cannot suffer in itself, but that when he goes on to speak of the deity «participating in suffering» he undoes all his good work. Cyril insists that while of itself human nature is not powerful but passible, in its union with the godhead, as in the dynamic act of Incarnation, the human nature of the Logos thereby becomes an instrument of omnipotent power and thus, in a real thought paradoxical sense, an omnipotent instrument. It is at once powerful and fragile, majestic and humble. One of his favorite phrases is: «The Logos suffered impassibly».
Christ had two natures. Jesus Christ was both fully human and fully divine. Cyril insists that Mary, the mother of God, should be called Theotokos. If Jesus was only human, Cyril argues, and God was elsewhere, the Incarnation, the Word become flesh, would be meaningless. Cyril plunges into the debate with sharp invective, addressing one document «To Nestorius, the new Judas»."

Plato and Aristotle readily present their views of physis – nature – though the techne – technology – of their philosophies must be gleaned from the context of their writings.  While Plato describes nature as being ruled by the four major elements and seemingly unable to be altered, Aristotle notes that the elements are changeable from one physis to another, opening the door for techne.

En esta colección de textos que José Ezcurdia nos ofrece, uno podría de pronto decidirse a pensar que está frente a una ficción, quizá los inicios de una novela intrincada y rabiosa, o un cuento en el que el protagonista es Spinoza, Nietzsche o Negri, o un conjunto de ensayos que intentan doblegar el pensamiento indoblegable de Gilles Deleuze, y eso marca lo que va a hacer. Y luego la experiencia esa que hace de la vida algo con sentido. Y entonces estos ensayos son como una reflexión larga y moderada, extraordinaria y silenciosa de dar continuidad a la experiencia, de tal manera que leerlos se convierte en una forma de experimentación.
(Alberto Constante)

Threatening the whole of nature, the climate crisis puts us on the verge of self-destruction. But what can philosophy contribute to considering this problem? It can take up the task of thinking nature as "physis," as growing and decaying on its own. It can seek to uncover how this traditional understanding of nature implies a certain privileged metaphysics of presence and absence – and how it must be suspended, if we are to consider nature’s way of being as implying. It can illuminate the implications this suspension has for nature, and for us – especially insofar as we are implicated in its destruction and our own. Then, stepping back from self-destruction, philosophy can attempt to pick up on that which nature implies, take up what is being suggested by nature – and by being, especially insofar as it is implied – and so, clue into nature’s nature, most powerful of all and most excellent.

En el marco de numerosos cuestionamientos contemporáneos en torno de la noción de naturalezay sus vínculos y tensiones con las creencias instituidas por el accionar humano, una vuelta a los orígenes se revela como una instancia ineludible para comprender los complejos entramados que condicionaron el decurso de estas nociones en épocas posteriores. Es por ello que las Primeras Jornadas de Pensamiento Antiguo que dieron a los textos de este volumen se dedicaron al estudio de
las nociones de legalidad cósmica y legalidad humana en el pensamiento clásico, con el propósito de que fueran abordadas las distintas aristas que las conforman, desde las perspectivas filosófica, histórica y literaria. Así, al rastrear la dinámica de los discursos de la época clásica desde una mirada actual, se constata que, como en un juego especular, volver a la tensión entre naturaleza y cultura entre los antiguos es hacer filosofía contemporánea y reencontrar en gestación las mismas vicisitudes que hoy nos desafían.


Índice
Prólogo

Armando Poratti: Díke: causalidad, política y ontología arcaicas
Graciela Marcos: Hombre-medida versus dios-medida. Trazas de la polémica con Protágoras en Leyes IV
José Luis Álvarez - Las prácticas políticas y religiosas y la comprensión filosófica
Gastón Basile - La ley de Díke en las Historias de Heródoto: un enfoque narrativista
Mariana Battaglini - Estrategias para validar la legalidad: aproximaciones desde la épica homérica
Yanina Benítez Ocampo - Potencia, privación y pobreza: una aproximación al no ser de la pobreza y la
indigencia
Esteban Bieda - Lo natural no quita lo acordado. Tensiones entre phýsis y nómos según Antifonte Sofista
Emiliano Buis - Impiedad, sacrilegio y misterios femeninos: fracasos de la justicia divina en Tesmoforiantes de
Aristófanes
Luis Ángel Castello - Una radicalización del nómos: la graphè parà nómon en la Grecia clásica
María Cecilia Colombani - Hesíodo: justicia y castigo; los rostros de aletheia. En torno a la noción de
legalidad
Marisa Divenosa - Protágoras y la autoría de la Constitución de Turios
María Angélica Fierro - La inocencia del dios y la responsabilidad humana en República, X
Martín Forciniti - La desobediencia de los dioses como disolución del kósmos divino y humano”
María Teresa Gamito - Identidad y alteridad en Golpes a mi puerta de J.C. Gené como relectura de Antígona
Juan Gatti - Conflicto de legalidades en Suplicantes de Esquilo
Rodrigo Illarraga - El Ática primigenia y la Atlántida: sociedades utópicas en el Critias de Platón
Hernán Inverso - Diálogos con el contractualismo antiguo: el necio hobbesiano a la luz del tratamiento de la
anarquía en Tucídides
Adrián Lastra - Polémicas en torno de la legalidad y la autoridad política tras el sinecismo griego en la obra
sofoclea Ayax
Ezequiel Ludueña - El mito de Aristófanes en el Banquete, según Leo Strauss
Sandra Maceri - La ley platónica del bien común: el meollo del ataque popperiano
Jorge Mainero - El concepto de religión en los tratados filosóficos ciceronianos
Claudia Mársico - Formas megáricas y paradojas: el naufragio de la conexión entre hombre y naturaleza
Hernán Martignone - Conflicto entre legalidad divina y legalidad humana en el Hipólito de Eurípides
Carlos Martín - La ciudad de los individuos: la justicia social y la oikonomía de la pólis
Luciana Martínez-Laura Pelegrin - Alma y Tiempo en Física IV
Gabriel Martino - Providencia divina y circunstancias humanas en la concepción plotiniana de la acción
voluntaria
Pablo Marzocca - Las nociones de acto y potencia a la luz de la polémica con Diodoro Crono
Gariel Masip - Nómos y phýsis en Heráclito
Gabriela Müller - Dios y materia: los principios del universo y del hombre en la filosofía de Numenio
Daniel Perrone - La tesis del oikeîos lógos entendida como una respuesta nominalista al problema de los
universales
Andrés Racket - Concepciones del lógos en el Filoctetes de Sófocles
Gabriela Rossi - ¿Sostiene Aristóteles que la teleología natural es antropocéntrica?
Silvina Schvartz-Patricia Fernández - Transgrediendo la ley del Hades: Aristófanes y Calímaco
Claudia Seggiaro - Las leyes de la pólis en el Protréptico de Aristóteles
Malena Tonelli - Eros y psykhé en la interpretación plotiniana del Banquete de Platón. Un análisis de Enéada III 5
Florencia Zayas - La teoría aristotélica de las virtudes: acerca de la acción edípica como modelo de responsabilidad
humana
Gustavo Zito - El silogismo práctico en Aristóteles. Su esencia e inexistencia

This book chapter explores the uses made by Patristic authors of term and concept of nature/physis. I start from a brief account of the term's earlier history but then show that there is a specifically Christian tradition emerging that is, to an extent, autochthonous (although Philo is a major influence). In its bulk, the article traces the ensuing history, from the Gnostics and Origen, via Athanasius and Gregory of Nyssa to the complex use of physis on all sides of the Christological debates. Ultimately, this is a test case for the notorious hellenisation thesis: with the adaptation of physis into the heart of Christian dogma, one of the most fundamental concepts of classical Greek philosophy seems to have taken a determinative role in Christian theology. My article suggests that the truth is more nuanced in that Christianity develops its own philosophy in which physis plays a major role, quite distinct from its use by early as well as contemporaneous non-Christian philosophers.

This paper discusses the notion of physis in the fragments of the Pythagoreans Philolaus of Croton and Archytas of Tarentum. Building on the twentieth-century discussion of the two basic meanings of physis, ‘growth’ and ‘being’ (section 2), it argues that Philolaus was most probably the author of the first treatise entitled Περὶ φύσεως, as the first-century BC writer Diogenes of Magnesia testifies. The remaining evidence on Presocratic books entitled Περὶ φύσεως is late and unreliable (section 3). ἁ φύσις in Philolaus B 1 and 6 denotes ‘all that exists’; the Pythagorean speaks of physis in a generalized collective sense as of everything that came into being and exists in the world-order (section 4). As distinct from Philolaus, Archytas did not develop a doctrine of principles, and his epistemology was not constrained by metaphysical presuppositions. Archytas B 1 considers physis from both cosmological and epistemological points of views, as ‘the nature of the whole’ that is available to human cognition. Without setting any conditions or limitations to this process, as Philolaus did, he reinforces the latter’s declaration that “all the things that are known have number” (B 4) by making four Pythagorean mathēmata the principal cognitive tools for scientific enquiry into nature (section 5).

This paper discusses the notion of physis in the fragments of the Pythagoreans Philolaus of Croton and Archytas of Tarentum. Building on the twentieth-century discussion of the two basic meanings of physis, ‘growth’ and ‘being’ (section 2), it argues that Philolaus was most probably the author of the first treatise entitled Περὶ φύσεως, as the first-century BC writer Diogenes of Magnesia testifies. The remaining evidence on Presocratic books entitled Περὶ φύσεως is late and unreliable (section 3). ἁ φύσις in Philolaus B 1 and 6 denotes ‘all that exists’; the Pythagorean speaks of physis in a generalized collective sense as of everything that came into being and exists in the world-order (section 4). As distinct from Philolaus, Archytas did not develop a doctrine of principles, and his epistemology was not constrained by metaphysical presuppositions. Archytas B 1 considers physis from both cosmological and epistemological points of views, as ‘the nature of the whole’ that is available to human cognition. Without setting any conditions or limitations to this process, as Philolaus did, he reinforces the latter’s declaration that “all the things that are known have number” (B 4) by making four Pythagorean mathēmata the principal cognitive tools for scientific enquiry into nature (section 5).

The doctrine of Chalcedon is sometimes criticized for being “static” and “ahistorical”. This article discusses the stimulus that an interesting expression found in the writings of the 6th century author Leontius of Byzantium – “the prosopon of the hypostasis of Christ” – can give to re-narrativising Christology. However important it is to identify the hypostasis in Christ, and explore how this hypostasis can also be human, it is also important to draw attention back to the historical role that this hypostasis plays at the centre of the narrative of salvation found in the gospels. Chalcedonian Christology learned to identify Jesus as the Eternal Son, “one of the Trinity”, but needs also to insist that he has taken on not just a human nature but also the specific prosopon of the Christ within human history.

It is a puzzling fact that the Greek term for Nature ‘physis’ could be used to refer to (inter alia) i) reality as a whole, ii) the nature (essence) of something, iii) to individual material beings or materiality and iv) all things that are self-generating. In order to understand and tie together this wide array of possible meanings I will consider the thesis that ‘physis’ was in fact used as a concept of being, a term naming the fundamental property of all of reality in the early pre-Socratics, poets and scientists before 500 BCE. Investigating ‘physis’ in this way can give us a way of thinking about Nature as a dynamic and creative but material process that goes far beyond the classical understanding of Nature as the sum of things that self-generate or the modern mathematical understanding of Nature born with Galileo dominant to this day.
Keywords: physis, ancient Greek philosophy, Timaeus, process, dynamic materialism

The paper deals with the evolution of Heidegger’s theory of technics
in the context of his phenomenological interpretation of Aristotle’s
treatise Physica B,1. The principal hypothesis is that the interpretation
of the relation between physis and techne builds a conceptual model
which is typical for Heidegger’s questioning concerning contemporary
technics, i.e. his later theory of the dual-faced technics as the “greatest
danger” of the oblivion of Being on the one side and the “saving power”
which provides an opportunity to come back to the right and proper
mode of Being on the other.

Resumo Desde os seus primórdios, a humanidade interagiu com a Natureza, seu ambiente original, primeiramente para conhecer os seus recursos e sobreviver, depois para extrair materiais utilizados em atividades artísticas, sociais e econômicas, ou seja, para criar uma cultura. A partir do momento em que passou a tentar explicar a natureza pela razão, não por mitos e religiões, o ser humano criou a Ciência. Esta, de uma visão integrada da natureza na Grécia Antiga, passou no Renascimento a um modelo mecanicista e reducionista, inspirado pelo relógio mecânico e criador de um universo mecânico. Este modelo de Ciência exauriu-se por suas próprias limitações. A teoria dos sistemas, a termodinâmica do não-equilíbrio e o pensamento complexo abrem perspectivas para uma nova forma, não só de Ciência, mas também de o ser humano se reencontrar com a Natureza, da qual nunca deixou de fazer parte, e com a sua própria natureza interior. Abstract THE SYSTEMIC VIEWPOINT: THE ANCIENT GREEK PHYSIS RESURGES IN ENVIRONMENTAL SYSTEMS Since the beginning, humanity has interacted with Nature, its original environment, first to know its resources and to survive, and later to extract materials used in artistic, social and economic activities, that is, to create a culture. From the moment it was attempted to explain the nature by reason, rather than by myths and religions, the human being created Science. From an integrated vision of nature in Old Greece, we have passed in the Renaissance to a mechanist and reducionist model, inspired on the mechanical clock and the creation of a mechanical universe. This model of Science was exhausted due to its own limitations. Systems theory, non-balanced thermodynamics and complex thought open perspectives for a new form, not only of Science, but also of the human being to meet nature again, from which it never ceased being a part, with its own proper interior nature.

Che cos’è la metafisica? è uno degli scritti fondamentali di Martin Heidegger. Nato come lectio magistralis tenuta nel 1929 all’Università di Friburgo, è stato successivamente arricchito dallo stesso Heidegger in modo importante, con un Poscritto nel 1943 e una Introduzione nel 1949. Nonostante le ridotte dimensioni, questo scritto rappresenta un passaggio obbligato per la comprensione del pensiero di Heidegger. Si tratta anche di un testo controverso, criticato per l’oscurità di alcuni enunciati. Ma anche di un testo grandemente apprezzato e seminale. Wittgenstein lodò il tentativo di Heidegger di “addentrarsi oltre i limiti del linguaggio” per esprimere l’indicibile. Questa nuova edizione, curata da Federico Sollazzo, contiene la traduzione, le note e il commento di Armando Carlini, uno dei primi studiosi a introdurre seriamente Heidegger in Italia. L’ampia sezione di commenti aiuta a contestualizzare alcuni enunciati nell’ambito dell’opera di Heidegger. La presente edizione include anche alcuni brani significativi della Lettera sull’“umanismo”. Oltre all’ampia introduzione di Sollazzo, il lettore potrà trovare altri due contributi, un commento di Hans-Georg Gadamer, allievo di Heidegger, e la Riflessione sul pensiero di Heidegger di Carlini.

Heidegger's distance from metaphysics has everything to do with the story he tells, in his "Introduction to metaphysics", his "Beiträge" and many other dramatic texts, about the decline of the early Greek thinking of physis, which would have been "fatally" replaced by the thinking of the idea (in Plato). This paper studies Heidegger's argument in his "Introduction to metaphysics" and argues that Heidegger failed to show that metaphysics was incapable of thinking the notion of physis. Indeed Heidegger's attempt to overcome metaphysics rests on strong metaphysical convictions.
L'Introduction à la métaphysique de Heidegger prétend nous dévoiler pour la première fois l’archéologie secrète de la pensée métaphysique, érigée sur le privilège de l’idea au détriment de la physis. La présente étude se penche sur le raisonnement de Heidegger et montre qu'il n'a pas réussi à montrer que la métaphysique était incapable de penser la notion de physis, que Heidegger pense peut-être, par ailleurs, de manière plus néoplatonicienne que pré-socratique.

The arguments I examine in this chapter are not necessarily from Anaximander. Anaximander is generally known for having put the ἄπειρον as a principle (ἀρχή), probably due to the greater radicality with which he affirmed the physical – perhaps also epistemic – indeterminacy (and the consequent ineffability) of the principle of the φύσις. However, it is well known that, according to Aristotle, a large part of archaic physics or physiology had placed the ἄπειρον as the origin and foundation of the becoming, to the point of deifying it as a living, surrounding, ruling and probably animated body (σῶμα), whose nature was separate or at any rate different from visible reality and its major components. I will call it Arkhé Apeiros Theory (TAA). A TAA then exists for archaic philosophy in general, and not only for Anaximander, and is based on a fairly clear common feature, namely the idea that the principle of nature is an indeterminate body (σῶμα ἄπειρον) and is, therefore, although to a variable extent, unknowable-ineffable.

El presente trabajo se propone trazar un recorrido por el concepto de φύσιςa lo largo de la Vida de Alcibíadesde Plutarco, con el objeto de analizar sus implicancias en la caracterización
del personaje central de la biografía.  Advertimos, por un lado que la naturaleza inconstante y
apasionada de Alcibíades se inclina por los placeres y los deleites de la belleza exterior y, por
otro, muestra un genuino interés por la educación filosófica que le proporciona Sócrates.  Esto
determina una tensión  irresoluble  entrela  φύσις  que tiende a los excesos  yla que tiende a la
παιδεία, lo que otorga a la figura de Alcibíades una com plejidad que pondrá a prueba la intención didáctica que Plutarco desea imprimirle a su biografía. Cabe destacar la importancia de la
investigacióndel concepto de φύσις en las Vidas Paralelas, puesto que Plutarco recurre aél a
la hora de describir la personalidad de sus héroes.  Nos dedicaremos en este trabajo a la vida
del estadista  y general  ateniense, dado que encontramos en  ella elementos interesantes para
ilustrar qué entiendePlutarco por φύσις.

El presente trabajo ofrece un intento de reconstrucción del modo en el que Heidegger llega a su peculiar interpretación de la conexión entre φύσις y ἀλήθεια, que constituye un elemento clave de la «hermenéutica de los dos comienzos» presentada en Beiträge zur Philosophie, y que juega de allí en más un papel importantísimo en el marco del «giro» (Kehre) que da lugar al «pensar ontohistórico» (seinsgeschichtliches Denken). A tal fin se considera el modo en que Heidegger interpreta el pensamiento de Heráclito. Además de intentar aportar a una mejor comprensión del desarrollo interno del pensamiento heideggeriano, la discusión apunta también a hacer posible una evaluación crítica de la plausibilidad de construcción interpretativa elaborada por Heidegger.

Im vorliegenden Beitrag soll der philologisch basierte Versuch unternommen werden, ein besseres Verständnis dessen zu erreichen, was Platon mit dem Wort φύσις in seinem Höhlengleichnis der Politeia gemeint haben könnte. Während sich die meisten Studien zu diesem Gleichnis (εἰκών, Rep. 515a4; vgl. ebd. 514a1), bei dem es sich definitiv um eine Allegorie handelt, fast ausschließlich auf die zentrale Rolle der παιδεία, auf die elementare Relevanz der Dialektik sowie auf den (von Platon selbst nahegelegten) Abgleich der (Un-)Kenntnisstufen mit Liniengleichnis und Sonnengleichnis sowie implizite politische Aspekte konzentrieren, sei hier das Augenmerk auf die kaum kommentierte Semantik von φύσις in diesem Kontext gelenkt, deren Untersuchung einige neue Aspekte zur Interpretation beisteuern kann.

I argue that two types of physical law emerging in the exchange that Plato carries out with Heraclitus. (1) A law which is immanent to the elements themselves, but unstable and prone to destruction; (2) A transcendent law which functions as orientation for divine and human actions. The transcendent law is configured, in turn, in two modalities: (2.1) a law of invisible harmony that must be followed; (2.2)  a positive law that must be imposed due to the instability of the elements which are unable to maintain a given form.

Resumo Compreender a inter-relação da demanda e acessibilidade em saúde, sob a ótica de profissionais e usuários da Estratégia Saúde da Família, foi o objetivo deste estudo. Trata-se de estudo qualitativo, sob o método da Teoria Fundamentada nos Dados e o referencial teórico do Interacionismo Simbólico, com 34 participantes. Da análise originaram 32 códigos in vivo, três códigos teóricos e a categoria central. A vivência do usuário em suas demandas em saúde é interdependente da oferta das ações, do acesso à saúde, do acolhimento e do cuidado. A alta demanda espontânea impacta na programação das ações de saúde. O cuidado com a saúde, em sua maior procura, é decorrente do adoecimento. A assistência à saúde foi descrita como humanizada e os problemas vivenciados foram atribuídos ao sistema. As experiências vividas por usuários e profissionais da ESF permitiram explicitar que a inter-relação da demanda e acessibilidade na Estratégia Saúde da Família é correlacionada à alta demanda espon...

Nous nous proposons dans ce qui suit de restituer la tension qui s'établit entre ce que nous saisirons conceptuellement par les termes « individuation primaire » et « individuation secondaire ». En effet, comme les Essais hérétiques l’attestent, la thématisation patočkienne de l’être est indissociable d’une réflexion sur le statut de l’individuation, car « être, c’est faire irruption dans l’univers des choses individuées ». Pour autant que la physis ait pu être caractérisée, par Patočka aussi bien que par ses commentateurs, comme un « processus d’individuation », il conviendra d’élucider le rapport entre l’individuation dégagée sur le fil conducteur de la physis – à savoir comme le résultat, le dépôt ou le sédiment d’un mouvement d’allure impersonnelle qui nous traverse et qui nous porte, qui nous situe au milieu des choses et nous fait partager le destin de l’étant intra-mondain – et l’individuation comme projet ou comme tâche que nous sommes appelés à réaliser.

ABSTRACT: Morin propone di riunificare la realtà in un’«unità complessa» fisica, più profonda dell’omogeneizzazione insieme atomizzante e anonimizzante operata dalla fisica classica, recuperando il concetto presocratico di physis per definire la struttura ontologica che costituisce tutto ciò che è organizzazione, essere, compresi il fenomeno vivente e il fenomeno umano: nelle sue parole la «natura della natura».
Quanto può essere fecondo ripercorrere a ritroso le indicazioni del filosofo per indagare le dottrine dei sapienti presocratici, e in particolare di Parmenide, attraverso un approccio «complesso» e ripartire da queste per capire se possono insegnarci ancora qualcosa sulla «natura» della realtà e sulla comprensione che ne possiamo avere?

Книгата на Боян Манчев прониква в полето на съвременната философска мисъл през сляпото петно на тази мисъл - тялото, т.е. през самата невъзможност за рационализация, за дискурсивен обмен, за репрезентация. Но не през тялото към субстанцията на нещото (проникване, което цели да постигне нещата, думите, идеите), а към самите изразни или по-точно излазни възможности на тялото. Разсъбличайки концептуалните обвивки, се разтваря активността и актуалността на нередуцируемото тяло, непрекратима потенциалност: тялото-метаморфоза. Да се мисли из това тяло е опитът по обезобразяването на ригидните модели, стройни парадигми, концептуални фосили, опитът да се гледа през това сляпо петно към разноликите трансформации на не/органичното, без/смъртното, не/човешкото, а/политическото. Перформативното съчленяване на език-тяло; концепт-образ; написано-случено превръщат книгата в място на неочаквани преображения, на зрелищно насищане и оргазмени сривове. Нещо (въз)става в “Тялото-Метаморфоза”, но не като органично израстване нагоре, а като пръснатост на органи и неорганични протези.

Few times has there been an inquiry about the origin and cause of the opposition between physis and nomos. The so called Greek Illustration, on the fifth century A.C, emerges as an initial explanation of the develop­ment that the hermeneutics of these concepts has followed. It is relevant to speak about the etymology of both Greek terms, as the changes and widening provoked by linguistic use are the starting point for philosophi­cal reflection. This reflection can be generated in different spheres, being particularly illustrative the ones of tragedy, politics and philosophy in its confrontation with sophistic, if we place ourselves in the fifth century. The­re, in the political discussion, in the philosophical reflection and in tragic theatre, can the ultimate meaning that the Greeks gave to physis and no­mos be appreciated with more realism.

El artículo intenta mostrar, tomando como referencia la obra de Baltasar Gracián, que la experiencia barroca del Deus absconditus conduce a presuponer una physis inherente al mundo. Frente a la tesis de una oposición excluyente
entre el todo infinito trascendente y la nada del mundo, el autor defiende la relación
incluyente entre ambas en la forma de una presencia despresente, o ausencia presente, de lo divino en el mundo, aporética que se muestra generadora de la profundidad de lo finito. La presencia del Artífice en tal esfera permite afirmar tanto
una physis de lo natural como una physis del mundo cultural, relacionadas por el
ingenio. La simultánea despresencia de lo divino como totalidad implica una physis
del mundo finito en su más amplio sentido, en la que se reúnen las dos anteriores.
Se trata de una physis paradójica de lo creado, matriz autopoiética que abre en lo
finito una peculiar infinitud infinitamente infinita.
This article tries to show, taking the work of Baltasar Gracián as a reference, that the baroque experience of Deus absconditus leads one to presuppose
a physis inherent in the world. Faced with the thesis of an exclusive opposition between the transcendent infinite whole and the nothingness of the world, I defend
the inclusive relationship between the two in the form of a non-present presence,
or present absence, of the divine in the world, an aporia that is shown to generate
the depth of the finite. The presence of the Artificer in this sphere makes it possible
to affirm both a physis of the natural and a physis of the cultural world, related by
wit. The simultaneous lack of presence of the divine as a totality implies a physis of
the finite world in its broadest sense, in which the two aforementioned physis come
together. It is a paradoxical physis of what is created, an autopoietic matrix that
opens up a peculiar infinitely infinite infinite in the finite.

In the 18th century, Guilielmus Piso arrives in Brazil as the archiater in the court of John Maurice of Nassau. Upon his return to Europe, he takes on the task of writing a descriptive treatise of these Western Indies. For this purpose, he makes use of the mental framework bequeathed by his education, setting up therefore the treatise On Airs, Waters and Places about Brazil. In the same manner and by the same means found in the homonymous treatise of the Corpus Hippocraticum , and fortified by the authority of Latin (and Galenic) tradition, Piso undertakes an analysis of the man from this Land and his customs, taking as the axis of the "anthropological” part of his treatise the relation between a conception of nature that is merely an interpretation of the Hippocratic φύσις and the indolent ἦθος, which, by its turn, gave birth to a long-term imaginary lasting until the 21st century.

Según nuestra hipótesis, la physis cultural sufre un desfallecimiento
por razón del cual se muestra incapaz de
generar sentido y fuerza intensiva en aras de su autocrecimiento
ilimitado. Desde esta perspectiva, nos proponemos examinar
la vigencia de semejante “agenesia” en el incipiente capitalismo flexible, con
el objeto de dilucidar sus expresiones mórbidas a la luz de los mecanismos
ciegos que vertebran actualmente la esfera laboral; en la medida en que
nos arrebata nuestras potencias creativas, la organización social de la intelectualidad
de masas termina generando, en efecto, una especie de locura
carencial entregada a la aporética autófaga de la organización del vacío, por
concurso de la cual buscamos saldar compulsivamente la deuda infinita
contraída con la cultura. Por último, apuntamos contra la necedad concomitante
a la pérdida del autoextrañamiento como principal inductor de
la crisis, en un mundo histórico que acepta con indiferencia la dictadura
invisible del Capital, sumido en una “ilusión de autonomía” que identifica
libertad y flexibilidad.