Epistemologias do sul: interfaces entre autogestão, transconhecimento e transustentabilidade

Digital Technofeudalism as a Macrosocial Structure: Between Singularity and Serfdom

The article provides a comprehensive socio-philosophical analysis of the macrostructural transition from clas-sical platform capitalism to digital technofeudalism and proposes a three-level positive program of algorithmic resistance based on the practices of deliberate “de-immunization”, counter-functioning, and the preservation of “cognitive anomaly”.

Science, Technoscience and Ethics: Historic-philosophical, Sociopolitical and Economic Aspects

Almost from its dawn, Western civilization and culture have displayed an unprecedented knowledge acquisition, inner and social human evolution, and broader social development. Beginning with the rise of the ancient Greek civilization and culture, this development culminated in the Modern and Postmodern Era, particularly with their astonishing, and so promising technoscientific, economic and sociopolitical development. Unfortunately, though, this so hopeful human course did not lead to the fulfillment of all those expectations. On the contrary, besides all humanity’s significant multi-sided progress, human societies are trapped in states of value-related confusion, as well as in conditions of experiential ambiguity and contradiction of their own achievements, leading them to a dystopian situation of high future risks. Based on literature references, and following the course of Western history – as it was further reinforced, developed, and widely established primarily through Western-European colonialism – the present work seeks to identify, highlight and critically discuss potential turning points, that could be considered determinative for the aforementioned dystopian, global situation, which modern societies are trapped in.

Critical dialogues in complex systems. Epistemic-educational redefinition from philosophical didactics

The New Tower of Babel and the Naked Human: A Theologico-Anthropological Perspective on Imago Dei as Kenotic Being in the Age of Artificial Intelligence

Unchecked artificial intelligence strengthened by large language models poses a crisis that reaches past ethics into ontology, and it demands that we reconfigure the basic categories of anthropological theology. Working by a hermeneutical–constructive method that places biblical exegesis in dialogue with philosophical thinking, this article advances three interconnected theses. The first is that contemporary AI is reminiscent of the theological hubris of the Tower of Babel narrative (Genesis 11:1–9); both instantiate a closed system of signification that forecloses transcendence by collapsing the distinction between naming and being named. The second concerns what algorithmic governance produces—what Giorgio Agamben calls bare life, a condition the biblical theology of nakedness in Genesis 2–3 can inversely illuminate, and which Simone Weil’s analysis of attention as decreative receptivity sharpens by exposing algorithmic distractedness as the spiritual antipode of contemplative openness. The third is christological: Agamben’s potentiality–impotentiality and Weil’s attention and décréation converge with the kenosis of Philippians 2:5–11 to ground an anthropology of voluntary self-emptying instead of replicable capacity. Reading imago Dei with Paul Ricœur as a dynamic process and drawing on Emmanuel Levinas’s ethics of alterity, I argue that authentic existence in the algorithmic age requires a “second nakedness”, a deliberate refusal of egotistical self-assertion that reopens creaturely dependence, so that God’s grace becomes operative in the common life of humanity.

Negatividade material e universalidade crítica: a reconstrução do político na Política da Libertação

This article departs from a diagnosis of the structural limits of modern Eurocentric political philosophy —particularly in its liberal and procedural strands — to argue that it operates through a dual insufficiency: the abstraction of the materiality of life as the primary normative criterion of politics and the undue universalization of historical experiences rooted in the Global North. Such a framework tends to reduce politics either to institutional formalism or to its exclusive understanding as domination, thereby compromising the construction of a normative theory capable of confronting the contradictions of the modern-colonial and capitalist system. The central hypothesis advanced here is that Enrique Dussel’s Philosophy of Liberation offers a normative-realistic reconstruction of the political able to overcome these limits. By methodologically situating reflection in the epistemic locus of the victims and articulating material negativity with the creative moment of politics, Dussel reinscribes domination as aninternal moment — rather than the essence — of political processes. The criterion of the production and reproduction of communal life allows for a distinction between legitimate and fetishized exercises of power, thereby reconstructing universality as a situated critical task.

La teoría pura del derecho en contexto: modernidad, positivismo y el pensamiento científico

This article examines Hans Kelsen’s Pure Theory of Law as the legal expression of the epistemological values of European modernity. Drawing on the methodology of intellectual history, and specifically on new historicism, it argues that Kelsenian legal positivism is not an isolated phenomenon in the history of legal philosophy, but rather the juridical translation of an impulse shared by the scientific positivism of Mach and Poincaré, the logical positivism of the Vienna Circle, and the neo-Kantianism of the Marburg School: the demand to purge knowledge of all unverifiable metaphysical or ideological content. The article reconstructs the contextual and intellectual links between Kelsen and the Viennese philosophical milieu of the interwar period, analyzes the Grundnorm as a neo-Kantian solution to the tension between normativity and empiricism, and traces the parallel between the crisis of logical positivism—prompted by the critiques of Kuhn, Feyerabend and quantum physics—and the challenges to legal positivism from Hart, Dworkin and the Critical Legal Studies movement. The conclusion holds that, although the limits of the Kelsenian project are structurally analogous to those of the Vienna Circle, its most enduring legacy lies in having formulated with unprecedented precision the terms of the central problem of legal theory: the relationship between law as it is and law as it ought to be.