Percorrer por autor "Amaral, Margarida"
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- The banality of evil: controversy and complexity of a conceptPublication . Amaral, MargaridaThis article intends to reflect on Hannah Arendt’s concept of banality of evil. It starts with an analysis of the film Hannah Arendt by Margarethe von Trotta. This beginning is not a mere pretext. Because it is a relatively current cinematographic work, it has a public disclosure far superior to the written work of Arendt. In this sense, it becomes important to confront the film, elucidating its aspects more or less concordant with the author’s work. The banality of evil is perhaps the most complex concept proposed by Arendt and has given rise to a controversy that the author could not have foreseen. Margarethe von Trotta's film is extremely loyal to this controversy, although, because it is a film and not a treatise on philosophy, it does not explore all the complexity associated with the concept. This complexity is related to the few clarifications that Arendt provided about her change of mind on the subject of totalitarian evil, which was accompanied by a conceptual modification - from "radical evil" to "banality of evil". I intend to show, without denying the differences between the concepts, that we can combine them in order to think the banality capable of leading to radical evil.
- Biopolítica e pandemia: que futuro queremos?Publication . Amaral, MargaridaEste artigo pressupõe que o contexto pandémico que atravessamos tem consequências negativas em termos éticos e políticos. O isolamento social mantémnos cada vez mais separados dos nossos pares e o risco da nossa sobrevivência torna legítima uma política exclusivamente centrada em preocupações vitais. Em termos políticos, esta situação pode ser compreendida como o culminar de uma biopolítica que, de acordo com Foucault, se tem instalado desde o século XVIII e que, segundo Agamben, é plenamente concretizada no mundo contemporâneo. Os textos deste autor sobre a pandemia são marcados por três características fundamentais: negacionismo, crítica à acção governativa e uma preocupação com o futuro. Este artigo sublinha esta última característica, equacionando os enormes riscos que enfrentamos quando é apenas a sobrevivência que está em causa. Contudo, é igualmente importante compreender que a radicalização da biopolítica a que assistimos no mundo actual, e que se constitui como uma novidade, traz consigo a oportunidade para pensar, que todas as crises proporcionam. É este o momento de nos questionarmos acerca do mundo pós-pandémico que queremos. Será certamente um mundo eticamente mais solidário e no qual a participação política permite discutir e exercer a liberdade e os direitos no contexto de uma vida qualificada que transcende a mera sobrevivência.
- Vivências do tempo: uma reflexão a partir de Hannah ArendtPublication . Amaral, MargaridaThis article aims to reflect on time, in particular on some of our temporal experiences. Considering the flow that constitutes what we can designate as "objective time", we frame it inter-subjectively through the categories of the past, present and future, but we feel it, live it and understand it subjectively. It is on this last dimension that this article focuses. Based on a reflection by Hannah Arendt on the time of the "thinking ego", we will try to frame the time of our life and the time of the world where we live. Hannah Arendt refers to a non-sequential image of the past and the future, which suggests that all men are situated in an uneasy present, between two forces that correspond to those temporal categories. Effectively, we spend our lives remembering and anticipating, supported respectively by the fear of the future and the security of the past. This existential condition prevents us from being present, that is, from establishing a present for ourselves, which is fundamental to the tranquility required by the exercise of thought. Thus, according to Hannah Arendt, when we think we are inevitably located in the present, and therefore between the past and the future, but we endow it with a specific timelessness that corresponds to the suspension of our activities in the world in order to be able to think. Now, from that privileged position, we can dare to discover other subjective experiences of the time, namely, the bi-directionality inherent in the contrast between the time of our life and the time of the world in which we are allowed to live. These times intersect in the present, but they assume a quite different direction: the world settles in the past, while we are moving towards a future that constantly challenges us.