[pt] Tese em que se desenvolve um modo de interpretar o ceticismo Antigo, especialmente o pirrônico, e que isenta a dýnamis cética da acusação de apraxía. Essa via média interpretativa emerge como um modo de superar as aporias entre as interpretações rústica e urbana e tem sua eficácia testada quando aplicada como ferramenta exegética para Contra os Retóricos. / [en] Thesis in which we develop a way to interpret the Ancient skepticism, especially the pyrrhonic one, and we exempt the skeptical dýnamis of the apraxia’s accusation. This interpretive middle way emerges as a mode to overcome the aporias between the rustic and urbane interpretations, and it has its efficiency tested when applied as an exegetical tool for Against the Rethors.

Part 1 The scientific community has identified an attitude-action gap for demographic and psychographic variables when studying sustainable purchase behaviour. By focusing on what happens during the purchase instead of the purchaser, this cross-sectional study aims to understand sustainable purchase behaviour when consumers purchase sustainable food. The scope of this study focused on the consumer’s perceived degree of Confidence and Com- promise when purchasing sustainable food products as suggested by Peattie in the Green purchase perception matrix. However, since the study included environmental and social responsibility, we renamed the matrix to the Sustainable purchase perception matrix. The focus was also on a new construct created in this study called the Sustainable lead consumer. The degree of Confidence was measured through the consumer’s own belief in the ability to have a positive sustainability impact, i.e. Perceived consumer effectiveness (PCE) and the consumer’s domain-specific sustainability interests. The degree of Compromise was measured through the consumer’s Willingness to pay (WTP) for certain sustainability attributes. The data was collected through a questionnaire (N=436), and the result showed that the correlation between consumers’ WTP and PCE was weak, positive and significant within the sustainability interests Organic food, Animal welfare and Natural resources. As mentioned, Confidence and Compromise was examined through the variables PCE, sustainability interests and WTP. To reveal if the consumers experienced other variables within Confidence and Compromise a thematic analysis of consumers’ perceived scepticism towards sustainability marketing was conducted. The result identified 15 themes that could be associated with the variable Confidence and 17 themes that could be associated with the variable Compromise. By creating a new construct, the Sustainable lead consumer, the study identified a consumer who was considered ahead of the sustainability trend and benefited greatly from solutions in this trend. The correlation between WTP and domain-specific sustainability interests for Sustainable lead consumers was non-significant but strong (n=377). When comparingSustainable lead consumers’ WTP to the remaining population, the Wilcoxon rank-sum test showed no significant evidence that the Sustainable lead consumers had a higher WTP for their domain-specific sustainability interests. A potential attitude-action gap among the Sustainable lead consumers was examined by evaluating if a high degree of Confidence and Compromise led to actual sustainable purchase behaviour. The analysis showed that only a small proportion of Sustainable lead consumers with a high degree of PCE and WTP had an actual sustainable purchase behaviour. This was likely due to the existing attitude-action gap where the consumers’ attitude is not reflected in their actual behaviour. Part 2 Food production and consumption have a major impact on the environment, primarily from agriculture, but also from the processing of food, transportation and waste management. Increased environmental awareness among consumers has led to a demand for transparency in the food production chain and thus an increased demand for knowledge about food’s environmental impact. By studying the environmental impact of the product BäR smoothie from the Finnish company Toripiha, this study aims to identify environmental hotspots in the product’s production chain. A life cycle assessment (LCA) was conducted in accordance with the ISO standards ISO 14040 and ISO 14044, to investigate the environmental impact of a bottle of BäR smoothie á 250 ml. The LCA was attributional, meaning that it aims to depict the product’s environmental impact over its life cycle. The environmental impact categories global warming, eutrophication and primary energy use were included, and measured with the impact category indicators carbon dioxide equivalents (CO2-eq), phosphate equivalents (PO4-eq) and megajoule (MJ). Inventory data were collected mainly from the database Ecoinvent version 3.7, but also from scientific articles and previous studies, as well as the calculation tool NTMCalc Basic 4.0. The results of this study highlight the parts of the production chain of BÄR smoothie that have the most significant environmental impact concerning the chosen impact categories. A bottle of BäR smoothie á 250 ml contributed to a total of 120 g CO2-eq, 0.39 g PO4-eq and 2.8 MJ. The smoothie bottle, i.e. the production of the virgin bottle grade PET granulate (vPET) and recycled bottle grade PET granulate (rPET), had the largest impact on global warming and primary energy use of all the components, and also had a significant impact on eutrophication. As most of this contribution comes from the production of vPET granulate, Toripiha was advised to purchase bottles that have a higher content of rPET granulate to decrease the smoothie’s environmental impact. It was also evident that the transportation of components was a significant contributor to global warming, eutrophication and primary energy use. Since transportation had such an impact on the result, Toripiha needs to strive towards short and efficient transport of the different components to reduce the environmental impact from transportation. / Del 1  Forskare inom hållbart konsumtionsbeteende har identifierat en diskrepans mellan attityd och beteende för demografiska och psykografiska variabler. Genom att studera vad som händer hos konsumenten under ett köp, i stället för tidigare nämnda variabler, vill denna tvärsnittsstudie identifiera vad som driver hållbart konsumtionsbeteende av livsmedel. Denna studie fokuserade på konsumenters upplevda nivå av Confidence och Compromise vid köp av hållbar mat så som föreslås av Peattie’s Green purchase perception matrix. Dock så användes matrisen till att studera både miljömässig och social hållbarhet och döptes således om till Sustainable purchase perception matrix. Studien undersökte även ett nytt koncept som skapades i detta examensarbete, nämligen Sustainable lead consumer adapterat från Von Hippel’s Lead user. Graden av Confidence mättes genom att studera konsumentens tro på den egna förmågan att ha en positiv hållbarhetspåverkan, dvs. Percieved consumer effectiveness (PCE), samt domän-specifika hållbarhetsintressen. Graden av Compromise mättes genom konsumentens villighet att kompromissa genom att betala för olika hållbarhetsattribut, även kallat Willingness to pay (WTP). Data samlades in genom en enkät (N=436), och resultatet visade att det fanns en svag, positiv och signifikant korrelation mellan PCE och WTP inom hållbarhetsintressena Ekologisk mat, Djurvälfärd och Naturresurser. Vidare utfördes en tematisk analys av kvalitativ data för att studera vilka andra variabler än hållbarhetsintressen, WTP och PCE som påverkade variablerna Confidence och Compromise. Detta resulterade i 15 teman som kunde relateras till Confidence och 17 teman till Compromise. Genom att skapa ett nytt koncept, Sustainable lead consumer, identifierade denna studie en konsument som ansågs vara i framkant av hållbarhetstrenden och som drog stora fördelar av denna trend. Korrelationen mellan WTP och Sustainable lead consumer’s var stark men ej signifikant (n=377). När dessa konsumenter jämfördes med resterande population, visade Wilcoxon rank-sum test inga signifikanta bevis på att Sustainable lead consumer’s hade ett högre WTP än resterande population. Huruvida en attityd och beteende diskrepans existerade för Sustainhable lead consumers studerades genom att se om en hög grad av Confidence och Compromise ledde till en högre av hållbar konsumtionsbeteende. Analysen visade att det endast var en liten andel av Sustainable lead consumers med ett högt PCE och WTP som också hade ett hållbart konsumtionsbeteende. Detta beror troligen på diskrepansen mellan attityd och beteende där konsumenternas attityd inte reflekteras i deras faktiska konsumtionsbeteenden. Del 2 Produktion och konsumtion av livsmedel har en stor påverkan på miljön, primärt från jordbruket men även genom behandling av livsmedel, transporter och avfallshantering. En ökad medvetenhet hos konsumenter har resulterat i en ökad efterfrågan av transparens i produktionskedjan av livsmedel, och därmed ett ökat behov av kunskap gällande olika livsmedels miljöpåverkan. Genom att studera miljöpåverkan från produkten BäR smoothie från det finska företaget Toripiha är syftet med denna studie att identifiera delar i produktens produktionskedja som har en betydande miljöpåverkan, så kallade hotspots. För att studera miljöpåverkan från en flaska BäR smoothie á 250 ml utfördes en livscykelanalys (LCA) i enlighet med ISO-standarderna ISO 14040 och ISO 14044. Närmare bestämt utfördes en bokförings-LCA, vilket innebär att miljöpåverkan studeras utifrån produktens livscykel. De miljöpåverkanskategorier som inkluderades i studien var global uppvärmning, övergödning och primärenergianvändning, som mättes med kategoriindikatorerna koldioxidekvivalenter (CO2-ekv), fosfatekvivalenter (PO4-ekv) och megajoule (MJ). Den inventeringsdata som användes hämtades främst från databasen Ecoinvent version 3.7, men även från vetenskapliga artiklar och tidigare studier, samt från beräkningsverktyget NTMCalc Basic 4.0. Resultaten av denna studie belyser de delar i produktionskedjan för BÄR smoothie som har störst miljöpåverkan med avseende de valda miljöpåverkanskategorierna. En flaska BäR smoothie á 250 ml bidrog totalt med 120 g CO2-ekv, 0,39 g PO4-ekv och 2,8 MJ. Den komponent med störst miljöpåverkan med avseende på global uppvärmning och primär energianvändning och som även hade en betydande inverkan på övergödning var flaskan, dvs. produktion av PET-granulat (vPET) och återvunnen PET-granulat (rPET). Eftersom majoriteten av detta bidrag kom från produktionen av vPET-granulat, rekommenderades Toripiha att använda flaskor som har ett högre innehåll av rPET-granulat för att minska produktens totala miljöpåverkan. Det var också tydligt att transporten av komponenter stod för en betydande del av miljöpåverkan med avseende på samtliga miljöpåverkanskategorier. För att minska miljöpåverkan från transporter bör Toripiha därför sträva efter kortare och mer effektiva transporter för de olika komponenterna.

Situé à l’intersection de grands mouvements en philosophie morale, comme la renaissance du réalisme non naturaliste et l’affirmation d’un scepticisme épistémologique moral, ce mémoire se propose d’interroger la fiabilité des intuitions morales à la lumière des récentes découvertes effectuées en neuroscience, psychologie morale et théorie de l’évolution. Ne pouvant recouvrir l’intégralité des conceptions de l’intuition et de la justification morales, ce mémoire se penchera prioritairement sur l’intuitionnisme éthique prôné par Michael Huemer. Solution alléguée au scepticisme épistémologique moral, l’intuitionnisme de Huemer garantit une justification prima facie aux énoncés moraux, une propriété conférée par le principe du conservatisme phénoménal. Profitant aux intuitions morales de tous niveaux de généralité, cette justification prima facie peut toutefois être défaite, comme le supposent les arguments étiologiques proximaux et distaux. Au cours de ce mémoire, je défendrai l’idée qu’une majorité d’intuitions morales, telles que conçues par Huemer, sont effectivement défaites par la voie étiologique. D’une part, je tenterai de montrer que l’hypothèse du double système, bénéficiant désormais d’un vaste soutien empirique, n’est pas compatible avec la conception huemérienne des intuitions morales. En l’occurrence, la « trolleyologie » de Joshua Greene, le « Modèle intuitionniste social » de Jonathan Haidt ainsi que les procédés heuristiques seront mobilisés à des fins argumentaires. D’autre part, je tenterai de montrer que la critique généalogique évolutionnaire de Street jette le doute sur une grande partie des intuitions morales, principalement les intuitions morales substantives (non formelles). Comme le soutient Street, l’incapacité du réaliste à rendre compte de la relation entre les vérités évaluatives postulées et les pressions évolutives constitue une raison convaincante d’abandonner le réalisme moral. Ayant présenté deux types d’arguments étiologiques, l’un psychologique et l’autre évolutionnaire, je conclus que seules les intuitions morales formelles et métadiscursives sont réellement susceptibles d’éviter la charge du sceptique épistémologique. / Located at the intersection of a great many philosophical movements, such as the rebirth of non-naturalist realism and the affirmation of moral epistemological skepticism, this master’s thesis interrogates the reliability of moral intuitions in light of recent advancements in neuroscience, moral psychology and evolutionary theory. While there are various ways to conceive of moral intuition and justification, this thesis will prioritize a version of ethical intuitionism defended by Michael Huemer. Put forward as a solution to moral epistemological skepticism, Huemer’s intuitionism guarantees prima facie justification to moral propositions, a property conferred by the principle of phenomenal conservatism. While intuitions of every level of generality can benefit from such prima facie justification, this very type of justification is susceptible to defeat, as suggested by proximal and distal debunking arguments. Throughout this master’s thesis, I will defend the claim that a majority of moral intuitions, as conceived by Huemer, are effectively defeated by means of debunking arguments. On the one hand, I will try to demonstrate that the dual-process hypothesis, which is widely supported, is not compatible with Huemer’s conception of moral intuitions. In order to substantiate this view, I will draw from Joshua Greene’s “trolleyology”, Jonathan Haidt’s “Social Intuitionist Model” and recent work on moral heuristics. On the other hand, I will attempt to show that Street’s evolutionary debunking argument throws significant doubt on a large portion of moral intuitions, mostly the ones which are substantial (non-formal). As Street purports, the realist’s incapacity to explain the relation between posited evaluative truths and evolutionary pressures constitutes a strong reason to reject moral realism. Having presented two types of debunking arguments, one psychological and the other evolutionary, I conclude that only formal and metadiscursive moral intuitions are really susceptible to avoid the charge of the epistemological sceptic.

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The aim of this Master’s thesis is to achieve philosophical clarity on an interpretative problem I have been struggle with in Euripides’ Medea: That Medea murders her own children, while claimingto love them. Situated within the philosophical and literary tradition of ordinary language philosophy and ordinary language criticism, the thesis draws on ideas, theoretical discussions, and concepts from Ludwig Wittgenstein, Toril Moi, Stanley Cavell, Cora Diamond, and Niklas Forsberg – but also Søren Kierkegaard. The analysis is divided in two parts. The first is anarticulation of the grammar of my problem through Cora Diamond’s conception of the phenomenon “a difficulty of reality”, and an emulation of a hermeneutical strategy to deal with such problems, which I identify in Søren Kierkegaard’s Fear and Trembling. I reach the conclusion that the co-existence of Medea’s murder och love is a paradox, which cannot be thought. The second part of the analysis is an attempt to step out of this paradox. Here, I compare Medea to Stanley Cavell’s readings on the Shakespearean tragedies Othello and King Lear, and Cavell’s ideas on “lived scepticism”, “avoidance of love” and “best case of acknowledgment”. By doing this, I am able to form the hypothesis that Medea’s understanding of “love” has been severely damagedafter Jason’s betrayal, and that she actually fails to sensically mean that she loves her children. In its use of my own confusion as a starting point and in employing Toril Moi’s views on reading, this thesis continuously stresses the individual reader’s responsibility in literary interpretation, as well as the importance of daring to voice or personal struggles, questions, and interests – even (or especially) when reading great classics.

This Master of Fine Arts thesis is divided into four main sections:FAITH and DISBELIEF: In which I reckon with the implications of faith versus rationality as a secular nontheistic artist. IDEAS: The central locus of my work is a place of indeterminacy between what is known/familiar and what is just one step outside of that. This has nothing to do with mysticism, science fiction, or anything else unmoored from established fact. Section also touches on the particular vantage of a female artist with working class roots.THE WORK: Selection of work made during graduate school, and the the guiding thoughts behind each.EMPTINESS, STILLNESS, ABSENCE, GHOSTS, DOUBT: A discussion of influential artists and ideas.

Sob o signo do aprofundamento e da intensificação da consciência de si, o ato filosófico de Pierre Thévenaz se define como uma filosofia radicalizante. E porque não abre mão e nem elide o lócus de resposta do qual seu ato filosófico toma sua consistência própria que é o da tradição protestante pode receber o complemento (protestante). Assim, uma filosofia radicalizante (protestante). Isso porque a secularização da filosofia, a que seu método de radicalização leva de modo conseqüente, já pressupõe a assunção da própria contingência que é consciência de condição. Consciência de que se fala de algum lugar; consciência de que o pensamento se encontra previamente engajado em um específico hic et nunc que, por conta da condição, recebe sua densidade própria e não pode mais ser cotado no trato das formas abstratas do tempo e do espaço. O que já é um dos índices da superação thévenaziana da redução da filosofia à epistemologia, tal como se tem estabelecido após Kant. Nesse sentido, a abertura plena à contingência pela radicalização forçará a mudança do problema do sentido, ligado pela fenomenologia à consciência intencional, para o problema da hermenêutica histórica. Quer dizer, para o da compreensão dos eventos significativos que têm poder de reorganizar em torno de si o movimento da história. Com a epoché do sentido, lançada sobre o núcleo mesmo do que a fenomenologia husserliana descobrira como a atividade própria da consciência intencional, assim, um passo decisivo no movimento de radicalização thévenaziana, só restará à razão filosófica (ao ser humano) tomar o sentido como tarefa por se fazer, inacabada e não garantida. Esse passo negativo, todavia, não recebe, em Pierre Thévenaz, o tom de palavra final, de última palavra. Pois se assim fosse, serviria ainda como álibi para a instauração de uma nova instalação. Desta vez tão segura no negativo quanto o era na ingenuidade otimística do sentido garantido. O qual permanecia na consciência intencional como ainda um último bastião de força e de atração, exercido sobre a consciência ingênua da atitude natural, sem ser superado. Isso porque agora a razão, já tendo alcançado um nível profundo de consciência de sua condição humana, de sua contingência, de sua fraqueza e equívoco sempre possíveis, para continuar sua atividade crítica costumeira, sua vocação mesma, deverá aprender a tirar força de sua fraqueza. A razão terá de se desdivinizar; de parar de tentar falar por Deus, ou pelos olhos de Deus; de parar de postular reduplicações de si como razão juiz ou razão instância não tocada pela crítica. Ela deverá assumir-se como estando em crise: assumir-se como humana, e humana só. Ora, esta possibilidade inusitada que se abre à própria razão pela radicalização, como vemos, não surge do nada. Ela representa, no inverso mesmo, outra possibilidade que à que Hegel estabeleceu na linha do horizonte e cuja atração exercida no interior do pensamento contemporâneo é bem mais sutil e presente do que parece. Por isso, será preciso desvencilhar a metafísica de certos comprometimentos históricos que a têm desacreditado, para se chegar ao seu mais autêntico núcleo afim à radicalização. Pelo que o signo da defesa da especificidade e da singularidade contra as categorias gerais continentes; o signo da defesa das irredutibilidades aos reducionismos, espiritualistas ou materialistas, será o que caracteriza, para Thévenaz, o movimento mais interno à metafísica ocidental. Este signo é o do espaço ontológico que a metafísica, descoberta por Platão, esclarece a necessidade de que seja mantido entre as grandezas em relação. Todavia, para ativar o que esta descoberta, neutralizada sob a lógica auto contida de uma razão autista, poderia auferir em termos de aprofundamento da consciência de condição, será necessário um apoio externo à razão. E este ela o recebe da experiência choque de imputação de loucura sobre ela que a fé cristã primitiva lançou. E não sendo possível à razão avaliar a justeza de tal imputação, pois não se trata de mais um argumento lógico com o qual ela jogar o seu jogo, a razão é levada a verificar por si mesma a pertinência de tal possibilidade. E assim, nessa nova disposição, um campo insuspeito e infinito, sobre o qual ela pode retomar sua atividade crítica, inesperadamente se abre. Só que agora esta atividade já não poderá mais ser exercida sob o selo de sua inconsciência e do seu autismo tradicional, mas sob o novo índice de uma consciência de condição aprofundada que muda o registro do cumprimento de sua vocação para o de uma atividade intelectual responsável no aqui em baixo, neste mundo / The philosophical act ofPierre Thévenaz, that takes the sign of thedeepening and intensification of self-consciousness, it is here defined as a radicalizing philosophy. Because he doesnt abandon and doesnt hides the locus of his answer,of which philosophical act takes its consistence whereas it is the protestant tradition his philosophical act can to receive the following complement: protestant. So, a (protestant) radicalizing philosophy. It is because a secularization of philosophy, for which his method of radicalization leads consequently, alreadypresupposes the accepting of selfcontingence that is consciousness of condition. Consciousness of speakingfrom somewhere; consciousness of the thought has finding prior engaged in a specific hic etnunc. Because of condition receives its characteristic density and so it cant be quoted in the rank of abstract forms of time and space. It is one of the evidences of thévenazian overcoming of reduction of philosophy to the epistemology, as it has been fixed after Kant. This way, the full overture to the contingence by radicalization will compel the change of the problem of sense, connected by phenomenology to the intentional consciousness, to the problem of historical hermeneutic. I mean, to the understanding of meaningful events that have capacity to reorganize around themselfs the movement of the history. Theepoché of sense putson kernel of husserlian phenomenology, it founded as the specific activity of intentional consciousness, so a conclusive step in the motion of thévenazian radicalization, only rest to philosophical raison (namely, the human being) to take a sense as a task to be make unconcluded and no guaranteed. This negative step, however, no receive in Pierre Thévenaz the hue of last word. So this way serve or it would be serve still as an alibi for the setting of a new ideological fixed. This time, such certain on the negative as it were on optimistic naivety of secure sense. This remained in the intentional consciousness as still the last bastion of power and attraction, exerted on the naïve consciousness of natural attitude, that is, without overcoming.This is because now the raison had already reached the deep level of consciousness of its human condition, (its contingence), of its weakness and misunderstanding always possible. Then, for it to continue its usual criticism activity, its calling, it must to learn to take advantage from its weakness. The reason must be undivinize by itself; to stop to try speaks instead eye God; or by Gods eyes. It must be to stop to claim self-reduplications as judge or instance raison never touched by criticism. It must looks like being in the crisis condition; to admit yourself as human, only human. However, this unused possibility that appers the own reason, through radicalization, as we can see, it doesnt emerge from nothing. This typify, in the exact converse, another possibility that Hegel sets up on horizon line whose appeal, inner of the contemporary thought, is more subtle and present than it seems. So, it would be necessary to separate the metaphysic from certain historical commitments that made its discredit, to reach to its more authentic pith related with the radicalization. So, the sign of defense of specificity and singularity against the continent general categories; the sign of defense of no-reductive quality to the reduction, spiritualistic reductions or materialistic reductions, will be the main character, for Pierre Thévenaz, the more internal movement of occidental metaphysic. This sign is from ontological space, that the metaphysic founded by Plato clarifies the need to keep on among the magnitudes in relation. However, to start activing this discovery, which has been neutralized about the self-contained of an autistic reason, it might obtain in terms of deepening of consciousness of condition, will be necessary an external support to the reason. And the reason receives it from shock-experience of imputation of madness on the reason that ancient Christian faith launched. But, it not been possible for the reason to evaluate the right of that imputation, because it wasnt the most logical argument for the reason to play its game. So, the reason is conducted to checking itself the relevance of such possibility. And so, in this new arrangement, an unsuspected field open to the reason, on which the reason can to retake its criticism activity, suddenly open. But, now, people can`t practice this activity anymore about its traditional unconsciousness and its autism. But about the new evidence of a consciousness of conditiondeepening that changes the key of the perform of its calling, now as responsible intellectual practice on the hereunder, in this world

Sob o signo do aprofundamento e da intensificação da consciência de si, o ato filosófico de Pierre Thévenaz se define como uma filosofia radicalizante. E porque não abre mão e nem elide o lócus de resposta do qual seu ato filosófico toma sua consistência própria que é o da tradição protestante pode receber o complemento (protestante). Assim, uma filosofia radicalizante (protestante). Isso porque a secularização da filosofia, a que seu método de radicalização leva de modo conseqüente, já pressupõe a assunção da própria contingência que é consciência de condição. Consciência de que se fala de algum lugar; consciência de que o pensamento se encontra previamente engajado em um específico hic et nunc que, por conta da condição, recebe sua densidade própria e não pode mais ser cotado no trato das formas abstratas do tempo e do espaço. O que já é um dos índices da superação thévenaziana da redução da filosofia à epistemologia, tal como se tem estabelecido após Kant. Nesse sentido, a abertura plena à contingência pela radicalização forçará a mudança do problema do sentido, ligado pela fenomenologia à consciência intencional, para o problema da hermenêutica histórica. Quer dizer, para o da compreensão dos eventos significativos que têm poder de reorganizar em torno de si o movimento da história. Com a epoché do sentido, lançada sobre o núcleo mesmo do que a fenomenologia husserliana descobrira como a atividade própria da consciência intencional, assim, um passo decisivo no movimento de radicalização thévenaziana, só restará à razão filosófica (ao ser humano) tomar o sentido como tarefa por se fazer, inacabada e não garantida. Esse passo negativo, todavia, não recebe, em Pierre Thévenaz, o tom de palavra final, de última palavra. Pois se assim fosse, serviria ainda como álibi para a instauração de uma nova instalação. Desta vez tão segura no negativo quanto o era na ingenuidade otimística do sentido garantido. O qual permanecia na consciência intencional como ainda um último bastião de força e de atração, exercido sobre a consciência ingênua da atitude natural, sem ser superado. Isso porque agora a razão, já tendo alcançado um nível profundo de consciência de sua condição humana, de sua contingência, de sua fraqueza e equívoco sempre possíveis, para continuar sua atividade crítica costumeira, sua vocação mesma, deverá aprender a tirar força de sua fraqueza. A razão terá de se desdivinizar; de parar de tentar falar por Deus, ou pelos olhos de Deus; de parar de postular reduplicações de si como razão juiz ou razão instância não tocada pela crítica. Ela deverá assumir-se como estando em crise: assumir-se como humana, e humana só. Ora, esta possibilidade inusitada que se abre à própria razão pela radicalização, como vemos, não surge do nada. Ela representa, no inverso mesmo, outra possibilidade que à que Hegel estabeleceu na linha do horizonte e cuja atração exercida no interior do pensamento contemporâneo é bem mais sutil e presente do que parece. Por isso, será preciso desvencilhar a metafísica de certos comprometimentos históricos que a têm desacreditado, para se chegar ao seu mais autêntico núcleo afim à radicalização. Pelo que o signo da defesa da especificidade e da singularidade contra as categorias gerais continentes; o signo da defesa das irredutibilidades aos reducionismos, espiritualistas ou materialistas, será o que caracteriza, para Thévenaz, o movimento mais interno à metafísica ocidental. Este signo é o do espaço ontológico que a metafísica, descoberta por Platão, esclarece a necessidade de que seja mantido entre as grandezas em relação. Todavia, para ativar o que esta descoberta, neutralizada sob a lógica auto contida de uma razão autista, poderia auferir em termos de aprofundamento da consciência de condição, será necessário um apoio externo à razão. E este ela o recebe da experiência choque de imputação de loucura sobre ela que a fé cristã primitiva lançou. E não sendo possível à razão avaliar a justeza de tal imputação, pois não se trata de mais um argumento lógico com o qual ela jogar o seu jogo, a razão é levada a verificar por si mesma a pertinência de tal possibilidade. E assim, nessa nova disposição, um campo insuspeito e infinito, sobre o qual ela pode retomar sua atividade crítica, inesperadamente se abre. Só que agora esta atividade já não poderá mais ser exercida sob o selo de sua inconsciência e do seu autismo tradicional, mas sob o novo índice de uma consciência de condição aprofundada que muda o registro do cumprimento de sua vocação para o de uma atividade intelectual responsável no aqui em baixo, neste mundo / The philosophical act ofPierre Thévenaz, that takes the sign of thedeepening and intensification of self-consciousness, it is here defined as a radicalizing philosophy. Because he doesnt abandon and doesnt hides the locus of his answer,of which philosophical act takes its consistence whereas it is the protestant tradition his philosophical act can to receive the following complement: protestant. So, a (protestant) radicalizing philosophy. It is because a secularization of philosophy, for which his method of radicalization leads consequently, alreadypresupposes the accepting of selfcontingence that is consciousness of condition. Consciousness of speakingfrom somewhere; consciousness of the thought has finding prior engaged in a specific hic etnunc. Because of condition receives its characteristic density and so it cant be quoted in the rank of abstract forms of time and space. It is one of the evidences of thévenazian overcoming of reduction of philosophy to the epistemology, as it has been fixed after Kant. This way, the full overture to the contingence by radicalization will compel the change of the problem of sense, connected by phenomenology to the intentional consciousness, to the problem of historical hermeneutic. I mean, to the understanding of meaningful events that have capacity to reorganize around themselfs the movement of the history. Theepoché of sense putson kernel of husserlian phenomenology, it founded as the specific activity of intentional consciousness, so a conclusive step in the motion of thévenazian radicalization, only rest to philosophical raison (namely, the human being) to take a sense as a task to be make unconcluded and no guaranteed. This negative step, however, no receive in Pierre Thévenaz the hue of last word. So this way serve or it would be serve still as an alibi for the setting of a new ideological fixed. This time, such certain on the negative as it were on optimistic naivety of secure sense. This remained in the intentional consciousness as still the last bastion of power and attraction, exerted on the naïve consciousness of natural attitude, that is, without overcoming.This is because now the raison had already reached the deep level of consciousness of its human condition, (its contingence), of its weakness and misunderstanding always possible. Then, for it to continue its usual criticism activity, its calling, it must to learn to take advantage from its weakness. The reason must be undivinize by itself; to stop to try speaks instead eye God; or by Gods eyes. It must be to stop to claim self-reduplications as judge or instance raison never touched by criticism. It must looks like being in the crisis condition; to admit yourself as human, only human. However, this unused possibility that appers the own reason, through radicalization, as we can see, it doesnt emerge from nothing. This typify, in the exact converse, another possibility that Hegel sets up on horizon line whose appeal, inner of the contemporary thought, is more subtle and present than it seems. So, it would be necessary to separate the metaphysic from certain historical commitments that made its discredit, to reach to its more authentic pith related with the radicalization. So, the sign of defense of specificity and singularity against the continent general categories; the sign of defense of no-reductive quality to the reduction, spiritualistic reductions or materialistic reductions, will be the main character, for Pierre Thévenaz, the more internal movement of occidental metaphysic. This sign is from ontological space, that the metaphysic founded by Plato clarifies the need to keep on among the magnitudes in relation. However, to start activing this discovery, which has been neutralized about the self-contained of an autistic reason, it might obtain in terms of deepening of consciousness of condition, will be necessary an external support to the reason. And the reason receives it from shock-experience of imputation of madness on the reason that ancient Christian faith launched. But, it not been possible for the reason to evaluate the right of that imputation, because it wasnt the most logical argument for the reason to play its game. So, the reason is conducted to checking itself the relevance of such possibility. And so, in this new arrangement, an unsuspected field open to the reason, on which the reason can to retake its criticism activity, suddenly open. But, now, people can`t practice this activity anymore about its traditional unconsciousness and its autism. But about the new evidence of a consciousness of conditiondeepening that changes the key of the perform of its calling, now as responsible intellectual practice on the hereunder, in this world