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data-toggle="tab" href="#books" role="tab" title="Books"><span>1</span> <span class="ds2-5-body-sm-bold">Books</span></a></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Reinaldo Sampaio Pereira</h3></div><div class="js-work-strip profile--work_container" data-work-id="123643655"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123643655/Pode_o_virtuoso_n%C3%A3o_agir_virtuosamente_em_Arist%C3%B3teles"><img alt="Research paper thumbnail of Pode o virtuoso não agir virtuosamente em Aristóteles?" class="work-thumbnail" src="https://attachments.academia-assets.com/118027497/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123643655/Pode_o_virtuoso_n%C3%A3o_agir_virtuosamente_em_Arist%C3%B3teles">Pode o virtuoso não agir virtuosamente em Aristóteles?</a></div><div class="wp-workCard_item"><span>O belo e as virtudes</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Na proposta ética aristotélica, a formação de uma boa disposição de caráter (hexis) é condição n...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Na proposta ética aristotélica, a formação de uma boa disposição de caráter <br />(hexis) é condição necessária para que o agente moral possa alcançar o seu fim, a <br />felicidade (eudaimonia). No longo debate acerca da disposição de caráter (hexis), um <br />disputado problema consiste em saber se, uma vez a sua disposição de caráter formada, <br />o agente moral só poderia agir de um único modo. Em relação a tal problema, <br />queremos, neste artigo, sustentar que Aristóteles propõe uma leitura segundo a qual a <br />disposição de caráter do agente moral, por mais que esteja ‘formada’, não faz com que <br />as suas ações sejam necessariamente concordes com tal disposição, que, portanto, um <br />agente moral virtuoso não necessariamente age de modo virtuoso.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="69fb0120c5643d9e9bb5632cf32b1b02" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118027497,"asset_id":123643655,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118027497/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123643655"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123643655"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123643655; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="115728029"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/115728029/Akrasia_na_Etica_a_Nicomaco_de_Aristoteles"><img alt="Research paper thumbnail of Akrasia na Etica a Nicomaco de Aristoteles" class="work-thumbnail" src="https://attachments.academia-assets.com/112052579/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/115728029/Akrasia_na_Etica_a_Nicomaco_de_Aristoteles">Akrasia na Etica a Nicomaco de Aristoteles</a></div><div class="wp-workCard_item"><span>Publicação da Anpof</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">O debate na literatura especializada acerca do modo como Aristóteles tratou o fenômeno da acrasia...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">O debate na literatura especializada acerca do modo como<br />Aristóteles tratou o fenômeno da acrasia, sobretudo a partir do século<br />XIX, revela leituras em muito conflitantes entre, por um lado, uma leitura<br />não-intelectualista, segundo a qual a acrasia seria tratada por Aristóteles<br />como ‘falta de domínio de si devido à fraqueza da vontade’; por outro<br />lado, a acrasia seria, segundo uma leitura intelectualista, não ‘uma falta<br />ou fraqueza da vontade, mas uma certa falta de conhecimento’ no<br />momento do agente moral agir. Queremos, neste texto, defender que<br />Aristóteles apresenta uma proposta não-intelectualista da acrasia. Ao<br />defendermos tal leitura, discutiremos por que acreditamos que tal<br />proposta não-intelectualista defendida por Aristóteles não é conflitante<br />com uma posição intelectualista por ele apresentada em passagens de EN<br />VII, livro onde justamente a acrasia é tratada de modo ex professo.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f38e2ad78daa6e618cbd1b91bdcb8abe" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":112052579,"asset_id":115728029,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/112052579/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="115728029"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="115728029"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 115728029; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="53213842"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/53213842/Sobre_o_m%C3%A9todo_na_%C3%89tica_a_Nic%C3%B4maco_de_Arist%C3%B3teles_a_necessidade_das_endoxa"><img alt="Research paper thumbnail of Sobre o método na Ética a Nicômaco de Aristóteles: a necessidade das endoxa" class="work-thumbnail" src="https://attachments.academia-assets.com/70108489/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/53213842/Sobre_o_m%C3%A9todo_na_%C3%89tica_a_Nic%C3%B4maco_de_Arist%C3%B3teles_a_necessidade_das_endoxa">Sobre o método na Ética a Nicômaco de Aristóteles: a necessidade das endoxa</a></div><div class="wp-workCard_item"><span>Revista de Estudos Filosóficos e Históricos da Antiguidade </span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Muito já se escreveu e ainda se escreve sobre o método na Ética a Nicômaco de Aristóteles. O prop...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Muito já se escreveu e ainda se escreve sobre o método na Ética a Nicômaco de Aristóteles. O propósito que move a redação deste artigo não é o de entrar em tal debate, mas o de examinar parcialmente uma passagem (EN VII 1, 1145b2-7) freqüentemente visitada por aqueles que analisam o método na ética aristotélica. Ao comentar esta passagem em um célebre artigo, Jonathan Barnes observa que o método empregado na Ética a Nicômaco, denominado por Barnes ‘o método das endoxa’, é composto de três elementos. O primeiro elemento de tal método consiste em estabelecer os phainomena (tithenai ta phainomena), isto é, consiste em estabelecer as opiniões reputáveis (ta endoxa) sobre os objetos da ética. Neste artigo trataremos deste primeiro elemento do método em questão. Examinaremos os porquês de Aristóteles recorrer a opiniões reputáveis (endoxa) no método empregado na Ética a Nicômaco e, então, verificaremos se tal uso das endoxa autoriza a considerar de modo apropriado a ética aristotélica como uma ética do senso comum.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="69a92b3f7ed6573f770f3b89e36195c3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":70108489,"asset_id":53213842,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/70108489/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="53213842"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="53213842"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 53213842; 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Pretendemos tão somente estabelecer certo percurso de análise de um dos importantes conceitos da sua filosofia, a saber, o lógos, a partir da investigação de outro conceito de fundamental importância nos seus textos, a potência, percurso esse que conduz a um aparente paradoxo (o qual constituir-se-á no objeto norteador da nossa pesquisa), qual seja, por um lado, de uma perspectiva física, o lógos confere potencialidade para o homem não ficar totalmente sujeito à necessidade do mundo sublunar, permitindo-lhe agir na contingência que este comporta; por outro, de um ponto de vista prático, esse mesmo lógos tende a encerrar o homem em certa necessidade.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7687eb32d7daf0e73f62c5e5b79a1e8a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36448499,"asset_id":10386819,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36448499/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10386819"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10386819"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10386819; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10386819]").text(description); $(".js-view-count[data-work-id=10386819]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10386819; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10386819']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7687eb32d7daf0e73f62c5e5b79a1e8a" } } $('.js-work-strip[data-work-id=10386819]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10386819,"title":"Necessidade e contingência a partir da potência racional em Aristóteles","translated_title":"","metadata":{"abstract":"Advertimos que não temos como propósito a releitura de algum ponto específico de alguma parte da obra de Aristóteles ou uma nova interpretação acerca de alguma passagem, conceito ou ‘doutrina’ do corpus. Pretendemos tão somente estabelecer certo percurso de análise de um dos importantes conceitos da sua filosofia, a saber, o lógos, a partir da investigação de outro conceito de fundamental importância nos seus textos, a potência, percurso esse que conduz a um aparente paradoxo (o qual constituir-se-á no objeto norteador da nossa pesquisa), qual seja, por um lado, de uma perspectiva física, o lógos confere potencialidade para o homem não ficar totalmente sujeito à necessidade do mundo sublunar, permitindo-lhe agir na contingência que este comporta; por outro, de um ponto de vista prático, esse mesmo lógos tende a encerrar o homem em certa necessidade. "},"translated_abstract":"Advertimos que não temos como propósito a releitura de algum ponto específico de alguma parte da obra de Aristóteles ou uma nova interpretação acerca de alguma passagem, conceito ou ‘doutrina’ do corpus. Pretendemos tão somente estabelecer certo percurso de análise de um dos importantes conceitos da sua filosofia, a saber, o lógos, a partir da investigação de outro conceito de fundamental importância nos seus textos, a potência, percurso esse que conduz a um aparente paradoxo (o qual constituir-se-á no objeto norteador da nossa pesquisa), qual seja, por um lado, de uma perspectiva física, o lógos confere potencialidade para o homem não ficar totalmente sujeito à necessidade do mundo sublunar, permitindo-lhe agir na contingência que este comporta; por outro, de um ponto de vista prático, esse mesmo lógos tende a encerrar o homem em certa necessidade. 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Pretendemos tão somente estabelecer certo percurso de análise de um dos importantes conceitos da sua filosofia, a saber, o lógos, a partir da investigação de outro conceito de fundamental importância nos seus textos, a potência, percurso esse que conduz a um aparente paradoxo (o qual constituir-se-á no objeto norteador da nossa pesquisa), qual seja, por um lado, de uma perspectiva física, o lógos confere potencialidade para o homem não ficar totalmente sujeito à necessidade do mundo sublunar, permitindo-lhe agir na contingência que este comporta; por outro, de um ponto de vista prático, esse mesmo lógos tende a encerrar o homem em certa necessidade. 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Procuraremos examinar, através da relação entre a virtude, a felicidade do indivíduo, a pólis e o bem da pólis, como a boa organização da pólis apresenta-se, de certo<br />modo, como condição necessária, ainda que não suficiente, para a vida virtuosa do indivíduo e, conseqüentemente, para a vida feliz, fim último próprio ao homem, como atesta a EN a partir dos seus capítulos iniciais.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f064f93ebeab77e4231f79b631e27e5f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36443083,"asset_id":10376710,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36443083/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10376710"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10376710"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10376710; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Reinaldo Sampaio Pereira</h3></div><div class="js-work-strip profile--work_container" data-work-id="39249264"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39249264/COGNI%C3%87%C3%83O_EMO%C3%87%C3%95ES_E_A%C3%87%C3%83O_Oficina_Universit%C3%A1ria_Cultura_Acad%C3%AAmica_Cole%C3%A7%C3%A3o_CLE_Unicamp_v_84"><img alt="Research paper thumbnail of COGNIÇÃO, EMOÇÕES E AÇÃO - Oficina Universitária/Cultura Acadêmica/Coleção CLE/Unicamp, v. 84" class="work-thumbnail" src="https://attachments.academia-assets.com/59381317/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39249264/COGNI%C3%87%C3%83O_EMO%C3%87%C3%95ES_E_A%C3%87%C3%83O_Oficina_Universit%C3%A1ria_Cultura_Acad%C3%AAmica_Cole%C3%A7%C3%A3o_CLE_Unicamp_v_84">COGNIÇÃO, EMOÇÕES E AÇÃO - Oficina Universitária/Cultura Acadêmica/Coleção CLE/Unicamp, v. 84</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://unesp.academia.edu/MarcosAntonioAlves">Marcos Antonio Alves</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://unesp.academia.edu/ReinaldoSampaioPereira">Reinaldo Sampaio Pereira</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://unicamp.academia.edu/RGudwin">Ricardo Gudwin</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/TiagoRavanello">Tiago Ravanello</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://uerj.academia.edu/M%C3%B4nicaFerreiraCorr%C3%AAa">Mônica Ferreira Corrêa</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ufg.academia.edu/GiseleToassa">Gisele Toassa</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/ElaynedeMouraBraga">Elayne de Moura Braga</a></span></div><div class="wp-workCard_item"><span>Cognição, emoções e ação</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Este livro reúne contribuições de diversas áreas e perspectivas referentes ao estudo da cognição,...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Este livro reúne contribuições de diversas áreas e perspectivas referentes ao estudo da cognição, emoção e ação e das conexões entre elas. Os seus capítulos foram agrupados em três partes, de acordo com a predominância de seu conteúdo: história da filosofia; ciências cognitivas; ciências humanas e sociais. Há, ainda, uma entrevista com o Prof. Lauro F. B. da Silveira, a quem a obra é dedicada.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="041f0d8e3dbe398eb7017f3b700d5d92" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59381317,"asset_id":39249264,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59381317/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39249264"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39249264"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39249264; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="2483575" id="papers"><div class="js-work-strip profile--work_container" data-work-id="123643655"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123643655/Pode_o_virtuoso_n%C3%A3o_agir_virtuosamente_em_Arist%C3%B3teles"><img alt="Research paper thumbnail of Pode o virtuoso não agir virtuosamente em Aristóteles?" class="work-thumbnail" src="https://attachments.academia-assets.com/118027497/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123643655/Pode_o_virtuoso_n%C3%A3o_agir_virtuosamente_em_Arist%C3%B3teles">Pode o virtuoso não agir virtuosamente em Aristóteles?</a></div><div class="wp-workCard_item"><span>O belo e as virtudes</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Na proposta ética aristotélica, a formação de uma boa disposição de caráter (hexis) é condição n...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Na proposta ética aristotélica, a formação de uma boa disposição de caráter <br />(hexis) é condição necessária para que o agente moral possa alcançar o seu fim, a <br />felicidade (eudaimonia). No longo debate acerca da disposição de caráter (hexis), um <br />disputado problema consiste em saber se, uma vez a sua disposição de caráter formada, <br />o agente moral só poderia agir de um único modo. Em relação a tal problema, <br />queremos, neste artigo, sustentar que Aristóteles propõe uma leitura segundo a qual a <br />disposição de caráter do agente moral, por mais que esteja ‘formada’, não faz com que <br />as suas ações sejam necessariamente concordes com tal disposição, que, portanto, um <br />agente moral virtuoso não necessariamente age de modo virtuoso.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="69fb0120c5643d9e9bb5632cf32b1b02" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118027497,"asset_id":123643655,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118027497/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123643655"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123643655"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123643655; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="115728029"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/115728029/Akrasia_na_Etica_a_Nicomaco_de_Aristoteles"><img alt="Research paper thumbnail of Akrasia na Etica a Nicomaco de Aristoteles" class="work-thumbnail" src="https://attachments.academia-assets.com/112052579/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/115728029/Akrasia_na_Etica_a_Nicomaco_de_Aristoteles">Akrasia na Etica a Nicomaco de Aristoteles</a></div><div class="wp-workCard_item"><span>Publicação da Anpof</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">O debate na literatura especializada acerca do modo como Aristóteles tratou o fenômeno da acrasia...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">O debate na literatura especializada acerca do modo como<br />Aristóteles tratou o fenômeno da acrasia, sobretudo a partir do século<br />XIX, revela leituras em muito conflitantes entre, por um lado, uma leitura<br />não-intelectualista, segundo a qual a acrasia seria tratada por Aristóteles<br />como ‘falta de domínio de si devido à fraqueza da vontade’; por outro<br />lado, a acrasia seria, segundo uma leitura intelectualista, não ‘uma falta<br />ou fraqueza da vontade, mas uma certa falta de conhecimento’ no<br />momento do agente moral agir. Queremos, neste texto, defender que<br />Aristóteles apresenta uma proposta não-intelectualista da acrasia. Ao<br />defendermos tal leitura, discutiremos por que acreditamos que tal<br />proposta não-intelectualista defendida por Aristóteles não é conflitante<br />com uma posição intelectualista por ele apresentada em passagens de EN<br />VII, livro onde justamente a acrasia é tratada de modo ex professo.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f38e2ad78daa6e618cbd1b91bdcb8abe" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":112052579,"asset_id":115728029,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/112052579/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="115728029"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="115728029"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 115728029; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="53213842"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/53213842/Sobre_o_m%C3%A9todo_na_%C3%89tica_a_Nic%C3%B4maco_de_Arist%C3%B3teles_a_necessidade_das_endoxa"><img alt="Research paper thumbnail of Sobre o método na Ética a Nicômaco de Aristóteles: a necessidade das endoxa" class="work-thumbnail" src="https://attachments.academia-assets.com/70108489/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/53213842/Sobre_o_m%C3%A9todo_na_%C3%89tica_a_Nic%C3%B4maco_de_Arist%C3%B3teles_a_necessidade_das_endoxa">Sobre o método na Ética a Nicômaco de Aristóteles: a necessidade das endoxa</a></div><div class="wp-workCard_item"><span>Revista de Estudos Filosóficos e Históricos da Antiguidade </span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Muito já se escreveu e ainda se escreve sobre o método na Ética a Nicômaco de Aristóteles. O prop...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Muito já se escreveu e ainda se escreve sobre o método na Ética a Nicômaco de Aristóteles. O propósito que move a redação deste artigo não é o de entrar em tal debate, mas o de examinar parcialmente uma passagem (EN VII 1, 1145b2-7) freqüentemente visitada por aqueles que analisam o método na ética aristotélica. Ao comentar esta passagem em um célebre artigo, Jonathan Barnes observa que o método empregado na Ética a Nicômaco, denominado por Barnes ‘o método das endoxa’, é composto de três elementos. O primeiro elemento de tal método consiste em estabelecer os phainomena (tithenai ta phainomena), isto é, consiste em estabelecer as opiniões reputáveis (ta endoxa) sobre os objetos da ética. Neste artigo trataremos deste primeiro elemento do método em questão. Examinaremos os porquês de Aristóteles recorrer a opiniões reputáveis (endoxa) no método empregado na Ética a Nicômaco e, então, verificaremos se tal uso das endoxa autoriza a considerar de modo apropriado a ética aristotélica como uma ética do senso comum.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="69a92b3f7ed6573f770f3b89e36195c3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":70108489,"asset_id":53213842,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/70108489/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="53213842"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="53213842"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 53213842; 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Pretendemos tão somente estabelecer certo percurso de análise de um dos importantes conceitos da sua filosofia, a saber, o lógos, a partir da investigação de outro conceito de fundamental importância nos seus textos, a potência, percurso esse que conduz a um aparente paradoxo (o qual constituir-se-á no objeto norteador da nossa pesquisa), qual seja, por um lado, de uma perspectiva física, o lógos confere potencialidade para o homem não ficar totalmente sujeito à necessidade do mundo sublunar, permitindo-lhe agir na contingência que este comporta; por outro, de um ponto de vista prático, esse mesmo lógos tende a encerrar o homem em certa necessidade.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7687eb32d7daf0e73f62c5e5b79a1e8a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36448499,"asset_id":10386819,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36448499/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10386819"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10386819"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10386819; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10386819]").text(description); $(".js-view-count[data-work-id=10386819]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10386819; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10386819']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7687eb32d7daf0e73f62c5e5b79a1e8a" } } $('.js-work-strip[data-work-id=10386819]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10386819,"title":"Necessidade e contingência a partir da potência racional em Aristóteles","translated_title":"","metadata":{"abstract":"Advertimos que não temos como propósito a releitura de algum ponto específico de alguma parte da obra de Aristóteles ou uma nova interpretação acerca de alguma passagem, conceito ou ‘doutrina’ do corpus. Pretendemos tão somente estabelecer certo percurso de análise de um dos importantes conceitos da sua filosofia, a saber, o lógos, a partir da investigação de outro conceito de fundamental importância nos seus textos, a potência, percurso esse que conduz a um aparente paradoxo (o qual constituir-se-á no objeto norteador da nossa pesquisa), qual seja, por um lado, de uma perspectiva física, o lógos confere potencialidade para o homem não ficar totalmente sujeito à necessidade do mundo sublunar, permitindo-lhe agir na contingência que este comporta; por outro, de um ponto de vista prático, esse mesmo lógos tende a encerrar o homem em certa necessidade. "},"translated_abstract":"Advertimos que não temos como propósito a releitura de algum ponto específico de alguma parte da obra de Aristóteles ou uma nova interpretação acerca de alguma passagem, conceito ou ‘doutrina’ do corpus. Pretendemos tão somente estabelecer certo percurso de análise de um dos importantes conceitos da sua filosofia, a saber, o lógos, a partir da investigação de outro conceito de fundamental importância nos seus textos, a potência, percurso esse que conduz a um aparente paradoxo (o qual constituir-se-á no objeto norteador da nossa pesquisa), qual seja, por um lado, de uma perspectiva física, o lógos confere potencialidade para o homem não ficar totalmente sujeito à necessidade do mundo sublunar, permitindo-lhe agir na contingência que este comporta; por outro, de um ponto de vista prático, esse mesmo lógos tende a encerrar o homem em certa necessidade. 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Pretendemos tão somente estabelecer certo percurso de análise de um dos importantes conceitos da sua filosofia, a saber, o lógos, a partir da investigação de outro conceito de fundamental importância nos seus textos, a potência, percurso esse que conduz a um aparente paradoxo (o qual constituir-se-á no objeto norteador da nossa pesquisa), qual seja, por um lado, de uma perspectiva física, o lógos confere potencialidade para o homem não ficar totalmente sujeito à necessidade do mundo sublunar, permitindo-lhe agir na contingência que este comporta; por outro, de um ponto de vista prático, esse mesmo lógos tende a encerrar o homem em certa necessidade. 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Procuraremos examinar, através da relação entre a virtude, a felicidade do indivíduo, a pólis e o bem da pólis, como a boa organização da pólis apresenta-se, de certo<br />modo, como condição necessária, ainda que não suficiente, para a vida virtuosa do indivíduo e, conseqüentemente, para a vida feliz, fim último próprio ao homem, como atesta a EN a partir dos seus capítulos iniciais.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f064f93ebeab77e4231f79b631e27e5f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36443083,"asset_id":10376710,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36443083/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10376710"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10376710"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10376710; 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Os seus capítulos foram agrupados em três partes, de acordo com a predominância de seu conteúdo: história da filosofia; ciências cognitivas; ciências humanas e sociais. Há, ainda, uma entrevista com o Prof. Lauro F. 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