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What crisis is this?

02 Jan

Undoubtedly, it is not only a crisis of the human being, it is also of what one thinks of as human, what many intellectuals call the “crisis of the humanities”, among those who call it “Martha Nussbaum.”
His formation in studies of literature and philosophy at NYU and Harvard, the text already published in Portuguese The Fragility of Goodness, original from 1986 and the version of Brazil in 2009, is in fact a revision of Greek thought classic.
He followed Love’s Knoledeg (1990), unedited in Portuguese, brought together essays by Plato, Aristoteles, and contemporaries Henry James and Samuel Beckett, then came Poetic Justive (1995) an unusual view of law, and Cultivating Humanity (1998 ) his political writings.
The crisis that is not today, which is not therefore of the digital world and much less of the electronic age (cinema, radio, TV and telecommunications) is in fact a crisis of thought that gave society an idealistic, pseudo-scientific and inhuman structure .
The author’s book, Nor for Profit: Why Democracy Needs the Humanities, 2010, by Princeton University Press, was the first attempt, but it is not yet a response to the crisis.
It is misleading to think that the Nussbaum camp is restricted to the US, knows India well, has worked in partnership with Amartya Sem, and has data from Germany, Sweden, and England.
Nussbaum’s privileged field of observation is not confined to the United States. He is well acquainted with India, where he develops systematic research work, some alongside Nobel laureate Amartya Sen, in addition to referring to generic data from Germany, Sweden and England.
He advocates a re-education in the Socratic style, his greatest success, since the old philosophy itself is already reviewed by the excluded third, the quantum principle (A and not A, there would be a third hypothesis), is no longer true.
In his work with the Indian educator Rabindranath Tagore, among many other authors, of diverse currents, like Rousseau, Dewey, Froebel, Pestalozzi, Alcott, Monstessori etc. makes the criticism that is always a general education, and does not say, but fundamentally idealistic.
He argues above all that philosophy must be useful (it is not utilitarian) and borders the exoteric.
Her latest book The Monarchy of Fear: A Philosopher’s Look at Our Political Crisis is an x-ray of the current crisis of the advance of conservatism.
The idea of creating the human being for utilitarianism, for production and economics, has corrupted the humanist base and created a dehumanized and cold hecatomb, of course, it does not fail to have conservative critics, but contrary to vulgar philosophy is erudite and with clear ideas.

 

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