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In the Differenzschrift, Hegel not only compares Fichte’s with Schelling’s philosophical system. He is also putting forward philosophical insights of his own, such as a concern on Life as a methodological and metaphysical key concept. Thus, more than a mere rejection, Hegel criticism to Fichte’s philosophy means a reevaluation of the task of philosophy and of its method. In Hegel’s view, Fichte’s genetic method (as he presents it in the Grundlage der gesammten Wissenschaftslehre) is problematic. I contend that the organic understanding of the concept of Life influenced Hegel’s own reading of the Fichtean philosophy and that the Hegelian ‘speculation’ echoes Fichte’s methodological terms but implies what Hegel would consider truly organic determinations. The comprehension of what is an organized being constitute one key aspect to understand how Hegel drifts apart from the Fichtean method.

This paper studies Bergson’s notions of utility and affect in light of their relationship to the process of self-constitution as it is developed in Time and Free Will and Matter and Memory as well as how these ideas were taken up in the thought of Levinas and Whitehead. I begin by mentioning three basic critiques of Bergson’s work focusing on the charge that his philosophy is problematically impersonal. In the first part of the paper, I explore how the notion of affect may counter such a charge. Affect, although sparsely treated, plays a fundamental, determining role in Bergson’s notion of self-constitution. I then show how this view might be at odds with Bergson’s determination of nature as utilitarian. In light of this conflict, the paper speaks of two Bergsons, one overly utilitarian and the other with a vague but important focus on affect. Part two then outlines the basic metaphysics of Whitehead and Levinas in order to show that their critiques of utilitarian and vital philosophies share the same focus on affect that was already present in Bergson’s philosophy. Noting this similarity, the paper concludes by arguing that, in the moments when they seem most critical of Bergson, it is possible to read Whitehead and Levinas as being, in fact, distinctly Bergsonian. Cet article étudie les notions d’utilité et d’affect de Bergson à la lumière de leur relation avec le processus de constitution de soi tel qu’il est développé dans L’Essai sur les données immédiates de la conscience et Matière et mémoire, ainsi que la manière dont ces idées ont été reprises dans la pensée de Levinas et Whitehead. Je commence par mentionner trois critiques fondamentales de l’œuvre de Bergson, en me concentrant sur l’accusation selon laquelle sa philosophie est problématiquement impersonnelle. Dans la première partie de l’article, j’explore comment la notion d’affect peut contrer une telle accusation. Bien que Bergson développe peut la notion d’affect, elle joue un rôle fondamental et déterminant dans la notion de constitution de soi chez Bergson. Je montre ensuite comment ce point de vue peut être en contradiction avec la vision de la nature comme utilitaire chez Bergson. À la lumière de ce conflit, l’article parle de deux Bergson, l’un excessivement utilitaire et l’autre qui met un accent vague mais important sur l’affect. La deuxième partie expose la métaphysique de base de Whitehead et de Levinas afin de montrer que leurs critiques des philosophies utilitaires et vitales partagent la même attention portée à l’affect qui était déjà présente dans la philosophie de Bergson. En constatant cette similitude, l’article conclut en soutenant que, dans les moments où ils semblent le plus critiquer Bergson, il est possible de lire Whitehead et Levinas comme étant, en réalité, nettement bergsoniens.

RESUMO Os números de transtornos mentais, a exemplo da ansiedade patológica, quase que duplicaram nos primeiros meses da pandemia da Covid-19 em todo o mundo. Tal fato, por sua vez, reclama(ou) estratégias de intervenção médico-psiquiátricas específicas, tendo as tecnologias digitais como o principal meio de articulação terapêutica. Atentando-se para esse cenário, esta pesquisa busca investigar os modos de governamentalidade para o sujeito ansioso na pandemia da Covid-19, em 2020, no cenário do Brasil. Metodologicamente, adota-se o viés arquegenealógico, tendo como corpus três materialidades, uma do Canal Drauzio Varela e duas do Vittude Blog, analisadas à luz dos postulados foucaultianos. Em suma, as mídias sociais oferecem um ambiente virtual que, mesmo em meio ao isolamento, articula o governo de si e do outro a partir das publicações informativas, das terapias online, entre outras. ABSTRACT The numbers of mental disorders, such as pathological anxiety, almost doubled in the first months of the Covid-19 pandemic worldwide. This fact, in turn, demands specific medical-psychiatric intervention strategies, with digital technologies as the main means of therapeutic articulation. Paying attention to this scenario, this research seeks to investigate the modes of governmentality for the anxious subject in the Covid-19 pandemic, in 2020, in the Brazilian scenario. Methodologically, the archgenealogy bias of a qualitative nature is adopted, having as corpus three materialities, one from Canal Drauzio Varela and two from Vittude Blog, analyzed in the light of Foucault’s postulates. In short, social media offers a virtual environment that, even in the midst of isolation, articulates the government of itself and the other through information publications, online therapies, among others.

Some habits are vital to who we are in that they shape both our self-perception and how we are seen by others. This is so, I argue, because there is a constitutive link between what I shall call ‘identity-shaping habits’ and narrative agency. Identity-shaping habits are paradigmatically acquired and performed by persons. The ontology of personhood involves both synchronic and diachronic dimensions which are structurally analogous to the synchronic acquisition and the diachronic performance of habits, and makes persons distinctly suitable to being shaped by habits. Since habits differ vastly in their scope, I develop a conceptualization that carves out defining features of identity-shaping habits. Such habits, I venture, fundamentally alter a person’s embodiment such that the alterations to their psychological and physiological make-up vitally inform their persistence—if not metaphysically (as in constituting necessary and jointly sufficient conditions of personal identity over time), then at least practically by crucially shaping one’s narrative agency.

This thesis seeks to develop new ways to understand Sámi self-determination and self-constitution by analyzing Sámi understandings of these concepts and how such understandings, theoretically and politically, can challenge existing notions of what Sámi self-determination is, or can be in the future. According to the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), indigenous peoples have the right to determine their own identity or membership in accordance with their own collective customs and traditions. They also have the right to participate in decision-making in matters which would affect their rights, through representatives chosen by themselves in accordance with their own procedures. The seemingly simple and obvious wordings in the UNDRIP, on the right of indigenous peoples to self-determination through their own procedures and their own political decision-making institutions give the impression that indigenous self-determination is something concretely formulable and directly implementable. In reality, UNDRIP presents a political dilemma regarding; 1. the extent to which it is possible for indigenous peoples to be able to formulate their own definitions of membership and the meaning of their own self-determination, free from the norms of the majority society; and 2. the extent to which it is possible to set up one's own procedures and institutions within the limits of what the nation state and liberal democracy allow. The study analyses the ideas the Sámi in Sweden have expressed about what Sámi self-determination is, how it can be implemented, i.e. what organisational solutions are proposed and what constitutes the group of Sámi that will exercise this self-determination. In addition to theory regarding indigenous peoples' legal and political right to self-determination, the thesis uses Sámi concepts (laahkoe, maadtoe, bearkadidh, dajve, maahtoe, vuekie) as an analytical framework to contrast existing legal/political theory and to capture Sámi norms and relational values connected to people, landscape, natural resources, knowledge and local autonomy. The thesis show that Swedish national legislation has moved Sámi society away from a relational and responsibility-based understanding of who is Sámi toward a rights-based understanding which causes a conflict between collective vs individual rights, a conflict that later becomes institutionalised in the political elected Saemiedigkie/Sámi Parliament. This rights-based conflict makes it almost impossible for the early Sámi organisations and later the Saemiedigkie, to express what self-determination actually is, how the internal Sámi autonomy should be organised and how the relationship between the Sámi people and the Swedish state should develop. By methodologically using Sámi concepts, the thesis shows that it is possible to formulate new theoretical knowledge and new ways to analyse Sámi society. Indigenous peoples' own legal perceptions and norm systems challenge in many ways existing theory and models of democracy. It is extremely difficult to define and institutionalise self-determination on the basis of one's own standards when at the same time one is without what is a prerequisite for being able to bearkadidh – access to and influence over a territory.

Esta pesquisa trata de relações possíveis entre práticas de silêncio, escuta e constituição de si como ato inventivo, problematizando os modos pelos quais as experiências do silêncio e da escuta podem constituir espaço de subjetivação e aprendizagem. Por meio de uma trama envolvendo uma coleção de canções da música popular brasileira, ditos populares, textos filosóficos e literatura, a pesquisa busca a potencialidade educativa de práticas de silêncio e de escuta, como forma de conhecimento ethopoiético. Trata-se de pensar, especialmente a partir da produção de Michel Foucault, sobretudo seus últimos trabalhos, diferentes experiências de silêncio e escuta, como exercícios de constituição de si. Na análise das canções, reconhecemos práticas de silêncio e escuta como material intrínseco à própria criação musical; ao mesmo tempo, adentramos as canções, relacionando-as ao campo da educação. Nesse trabalho de problematização de formas do silêncio na música, encontramos uma ethopoética que se experimenta nas mínimas práticas cotidianas, o que aponta para uma educação pela escuta. This research deals with possible relations among practices of silence, practices of listening and self-constitution as an inventive act, problematizing the ways which the silence and listening experiences can constitute spaces of learning and subjectivation. A plot involving a collection of songs from the popular Brazilian music, popular sayings, philosophical texts and literature, the research pursuits the potentiality of the educational practices of silence and listening as a way of ethopoietic knowledge. It is thought from Michael Foucault, especially his latest works, different experiences of silence and listening as exercises of the selfconstitution. In the analysis of the songs, practices of silence and listening are recognized as intrinsic material to musical creation, at the same time we connect the songs to the educational field. In this paper which problematizes the means of silence in music, we found an ethopoetic that is experienced in the minimal practices of everyday life which points to an education by silence.

Literary pieces featuring the double depict an encounter between the protagonist and another person, who is her identical other. Therefore they face various difficulties related to a threat cast on their unique identity, and this encounter challenges their process of self-definition. Martin Buber sees the existence of the other as essential for the occurrence of self-constitution within an individual. He maintains that any person needs another person to obtain confirmation of what she is and is born equipped with the ability to confirm her fellow-person in the same way (1959). However, as the other encountered by a doppelganger protagonist is not truly “other”, the latter might confront a difficulty in the different stages of Buber’s self-constitution process. This paper seeks to shed light on the inter- and intra-personal relationships depicted in literary pieces focusing on the theme of the double, such as The Double (Dostoyevsky [1846] 1997; Saramago 2002), Despair (1965), and Too Much Nina (Orbach 2011), emphasizing the limitations cast by the encounter with the identical other on the protagonist’s self-constitution, as put forward by Buber.

RESUMO: O presente artigo aborda um tema específico da fenomenologia de Husserl: o problema da autoconstituição do eu transcendental. O artigo se encontra dividido em duas partes. Inicialmente, investiga o eu como polo idêntico que acompanha todos os vividos. Em seguida, introduz o problema da autoconstituição: ao constituir seus objetos, o eu transcendental se autoconstitui. Por fim, retoma o referido problema, para investigar a gênese temporal da vida subjetiva e a autoconstituição do ego por meio dos seus próprios habitus. ABSTRACT: The present paper approaches a specific topic in Husserl's phenomenology: the problem of the self-constitution of the transcendental ego. The article is divided into two parts. First, the ego as an identical pole that accompanies every experience is investigated. Next the problem of self-constitution is introduced: in constituting the object, the transcendental ego constitutes itself. Finally, the temporal genesis of subjective life and the self-constitution of the ego through its own habitus is discussed.

Muchos estudiosos, entre ellos B. Stock, han llamado la atención hacia las palabras de Eriúgena en Periphyseon IV 776, que pueden describirse con razón como el cogito de Eriúgena, a saber, las palabras intelligo me esse. Aquí quiero discutir la función especial del cogito de Escoto en su pensamiento. El cogito de Escoto, a diferencia del de Descartes, no pretende fundar la certeza de la existencia del sujeto, ni por lo tanto fundar la certeza de su sistema. El significado del cogito de Escoto se recupera cuando se ve como manifestación del Dios oculto y el “lugar” para la constitución del mundo. Many scholars, B. Stock among them, pointed to the words in Eriugena’s Periphyseon IV 776, which could with good reason be described as Eriugena’s cogito, namely the words intelligo me esse. Here I would like to discuss the special function of Scotus’ cogito in his thought. Scotus’ cogito, unlike Descartes’, is not meant to ground the certainty of the subject’s existence and thereby to provide the foundation for the certainty of his system. The full meaning of Scotus’ cogito is recovered when it is seen as a manifestation of hidden God and the “locus” for the constitution of the world.

O reduzido número de pesquisas sobre motoboys investigou as condições e formas de organização do trabalho e seus efeitos sobre trabalhadores. Pouco se pesquisou sobre as características das pessoas que exercem a profissão. Assim, objetivou-se analisar o ingresso, permanência e abandono do trabalho nesta profissão e seus efeitos subjetivos e coletivos. Trata-se de estudo quanti-qualitativo, envolvendo 189 motoboys, realizado por meio de instrumentos e técnicas de investigação com orientação da Ergologia, mobilizando abordagens da Ergonomia da Atividade, Psicodinâmica do Trabalho e Clínica da Atividade. Os resultados revelam aspectos contribuintes para o ingresso, abandono ou permanência na profissão: características do trabalho, condições de vida dos trabalhadores, rede de relações pessoais e sociais e possibilidade de produção de si por meio do trabalho. Concluiu-se que a diversidade de trajetórias profissionais dificulta a consolidação do coletivo profissional, requerendo de órgãos públicos políticas de formação, promoção da saúde e qualidade de vida no trabalho. El número limitado de investigaciones sobre mensajeros motociclistas indagó las condiciones y formas de organización del trabajo y sus efectos en los trabajadores. Pero se han realizado pocas investigaciones sobre las características de las personas en la profesión. Así, se tomó como objetivo analizar el ingreso, la permanencia y el abandono del trabajo en esta profesión y sus efectos subjetivos y colectivos. Se trata de un estudio cuantitativo y cualitativo, con una muestra de 189 participantes, empleando técnicas de investigación basadas en la Ergología, movilizando la Ergonomía de la Actividad, la Psicodinámica del Trabajo y la Clínica de la Actividad. Los resultados resaltan los aspectos que contribuyen al ingreso, la permanencia o a la salida en el oficio: características del trabajo, condiciones de vida de los trabajadores, red de relaciones personales y sociales y posibilidad de construcción de sí por el trabajo. Se concluye que la diversidad de trayectorias profesionales dificulta la consolidación de un colectivo de trabajo, requiriendo de los organismos públicos políticas de formación, promoción de salud y calidad de vida en el trabajo. Un nombre restreint de recherches a analysé l’activité des courriers motocyclistes, les conditions et formes d’organisation du travail auxquelles ils se confrontent et leurs effets sur les travailleurs. Et peu ont étudié les caractéristiques des personnes qui exercent la profession. La recherche présentée dans cet article a analysé l’entrée, la permanence et l’abandon du travail dans cette profession et les effets subjectifs et collectifs de ces parcours. L’étude, quanti-qualitative, a engagé 189 sujets et a recouru à des dispositifs théorico-méthodologiques guidés par l’Ergologie - tout en mobilisant l’Ergonomie de l’Activité, la Psychodynamique du Travail et la Clinique de l’Activité. Les résultats révèlent des aspects décisifs pour entrer, rester ou quitter la profession : caractéristiques de l’activité, conditions de vie des travailleurs, réseaux de relations personnelles et sociales, et possibilité de production de soi-même par le travail. On conclut que la diversité des parcours empêche la consolidation du collectif professionnel. Des impératifs en résultent pour les organismes publics sur le plan des politiques de formation, de la promotion de la santé et de la qualité de vie au travail. A small number of researches on motorcycle couriers investigated the conditions and types of work organization and their effects on the workers. Little is known about the employees’ characteristics in this profession. Therefore, it was aimed to analyze the entrance, permanence and abandonment of the work in this profession and its subjective and collective effects. It is a quanti-qualitative study, involving 189 workers, and accomplished using instruments and research techniques orientated by Ergology, and mobilizing approaches from the Activity-centered Ergonomics, Psychodynamics of work and Activity Clinic. The results reveal aspects that contribute to the entrance, abandonment or permanence in this profession: characteristics of work, workers’ living conditions, personal and social relations network and possibility of self-construction through work. It was concluded that the professional trajectories diversity in this occupation hinders the consolidation of professional collective, requiring from public organizations policies on formation, health promotion and quality of life.

Christine Korsgaard claims that Kantian moral law means the law of selfconstitution and that unless we fully understand what self-constitution means in Kant, we cannot comprehend Kantian morality. Korsgaard’s idea of selfconstitution is based on the idea that the unity of an action and the unity of an agent are not detachable. In this paper, I will examine Korsgaard’s Kantian notion of the self, and, correspondingly, her idea of a good action. However, in doing so, I will claim that her account of the self begins from an assumption, that is the mind is transparent, in other words, we are completely aware of our desires, motives and inclinations. Christine Korsgaard’a göre Kantçı ahlak anlayışı hala bize ahlak konusunda doğru bir kaynak sunabilir ancak bunun olabilmesi için Kant’ın ahlaki yasa anlayışını, benliğin-inşası yasası olarak anlamamız gerekmektedir. Benliğin-inşası anlayışında Korsgaard’ın sadece Kant’a değil, Aristoteles’e de başvurduğunu görürüz: Aristoteles’e göre bir şeyin ‘ne’liği, o şeyin fonksiyonu, karakteristiğiyle belirlenir. Bu anlayışa göre, birliği olan bir şey olmak, teleolojik olarak örgütlenmek demektir. Korsgaard Aristoteles’in telos anlayışını benimseyerek, canlı varlıkların mütemadiyen bir kendini-inşa etme aktivitesinde olduklarını belirtir. Korsgaard’ın bu yaklaşımı eylemin birliği ile failin birliğinin birbirinden ayrılamaz olduğu anlayışında kaynağını bulmaktadır. Bu anlayışa göre Korsgaard, zihnin ya da bedenin herhangi bir hareketinin bir eylem olarak adlandırılması için, o hareketin benliğin (Self) bir ifadesi (expression) olarak görülmesi gerektiğini belirtir. Bu dışavurumcu (expressionist) benlik anlayışına göre kimlik (personal identity) kişinin seçimleri ve eylemleriyle mütemadiyen kurulur. Başka bir deyişle, eylemlerini seçerken insan her daim kendini yaratıyor olandır. Eylemde benlik inşa edilen, aynı zamanda da inşa edendir. Korsgaard’ın projesi eylemin doğasıyla, benliğin birliğinin aynı şey olduğunu göstermektir, ya da Korsgaard’ın deyimiyle ‘eylem benlikle bir etkileşimde bulunma’ halidir (Korsgaard 2009: 204). Ancak bu etkileşim bir varsayıma dayanmaktadır: insan zihni apaçıktır; kendi arzularımızın, eğilimlerimizin ve zihinsel aktivitelerimizin farkındayızdır ve bir birey ancak akla (reason) uygun olarak eylediğinde bir fail (eyleyen, agent) haline gelir. Failin (eyleyen) birliğini sağlayan ve akılla uyum içinde olan eylem de iyi bir eylemdir. Bir eylemi ‘kötü’ eylem olarak nitelendiren şey ise, o eylemin kişinin kendisinden değil, dışsal bir sebepten kaynaklanmış olmasıdır. Ya da Kantçı bir dille şöyle diyebiliriz: özgür irade dışsal bir nedenden, başka bir deyişle, kendi dışında bir yasadan, kaynaklanmadığı için kötü bir eylem özgür iradenin yokluğunda icra edilen, dışsal sebeplerle belirlenen eylemdir. Ancak burada şöyle bir problematikle karşılaşmaktayız: tanımı gereği bütün failler (eyleyen) rasyoneldir; ancak bir eylemin rasyonel ve iyi olması failliğin kurucu öğesiyse o zaman ahlaki anlamda ‘kötü’ mümkün değildir. Korsgaard gibi dışavurumcu benlik anlayışını savunan bir başka filozof da Nietzsche’dir. Ancak Korsgaard’ın aksine Nietzsche akılda temellendirilen bir ahlakın bizi yanıltacağını iddia eder çünkü Nietzsche’ye göre insanlar o kadar da rasyonel varlıklar değildir; dahası kişinin eylemleri onun arzularından, eğilimlerinden, dürtülerinden bağımsız düşünülemez.

The article analyses the Bonn-powered High Representative in terms of a self-constituted body that amounts to dictatorship ; the body aggravates the conditions in Bosnia in two ways: in the sense of a bad impact on democratic ethos ; and in the sense of a bad impact on the rule of law ; in fact, the body does not resolve, but prolongs, and aggravates, the political conflict in Bosnia. Also, it has a negative impact on international politics as attested by the polarization of opinion within the (Dayton) Peace Implementation Council.