Resumo: Este artigo analisa de que modo, a partir da posição de Wittgenstein em relação à ética, não é possível derivar uma postura não-cognitivista como pretende, por exemplo, o quase-realismo de Simon Blackburn. Primeiramente, reconstruímos as consequências da interpretação a respeito da existência de proposições morais para, posteriormente, sustentar que há um equívoco no modo de compreender a dicotomia entre fatos e valores. E, por último, mostramos que o filósofo vienense recusa, por um lado, uma visão platônica sobre as regras e, por outro, a tese de que não há regras objetivas. As regras são expressão intersubjetiva compartilhada pela forma de vida, argumento diametralmente oposto ao não-cognitivismo quaserealista de Blackburn. Palavras-chave:Blackburn. Metaética. Não-cognitivismo. Quase-realismo. Wittgenstein. Abstract: This article analyzes how, from Wittgenstein's position in relationto ethics, it is not possible to derive a non-cognitivist posture as intended, for example, by Simon Blackburn's quasi-realism. Firstly the consequences of the interpretation in relation to the existence of moral propositions are rebuilt; then we argue that there is a misconception in how the dichotomy between facts and values is understood. Lastly we point out that on the one hand the Viennese philosopher refuses a Platonic perspective on the rules, and on the other hand the thesis that there are no objective rules. The rules consist of an intersubjective expression shared by the form of life, a diametrically opposite argument to the quasi-realist non-cognitivism of Blackburn.
The present study aims at supporting the argument that emotions, unlike a physicalistic interpretation, cannot be reduced to the conceptual elements used in the communication or exteriorization process. The subject is based on two hypotheses: the first is that the relation between the issuance of an emotive content (emotion) and a possible mental representation presents a linguistic nature. In general terms, this means that an emotion, or the psychological content associated with it is based on the plot of other concepts. The second hypothesis is that it is not possible to refer to emotions without considering cognition from a semantic problem and, consequently, in the refusal of a realistic or antirealistic posture in relation to the way the phenomena -internal and/or external to our consciousness -are referred. Thus, a conceptual model to understand emotions would be essential to settle the problem associated with ordinary language, realism, and the computational tendencies that comprehend the mental content in strictly syntactic terms.
Philosophy of emotions is a prominent field of contemporary research which investigates the nature and function of emotions in our life. As a discipline by its own, philosophy of emotions is quite young, but the study of our affective life has been always investigated by philosophers throughout the history of Western philosophy. Just think
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