{"id":258,"date":"2025-05-28T13:13:01","date_gmt":"2025-05-28T13:13:01","guid":{"rendered":"https:\/\/lazulidecodes.com\/?page_id=258"},"modified":"2025-06-03T13:34:50","modified_gmt":"2025-06-03T13:34:50","slug":"portfolio-traducao-enpt-academica-psicologia","status":"publish","type":"page","link":"http:\/\/lazulidecodes.com\/en\/portfolio-traducao-enpt-academica-psicologia\/","title":{"rendered":"PORTFOLIO Tradu\u00e7\u00e3o Acad\u00eamica EN>PT Psicologia"},"content":{"rendered":"
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PORTFOLIO<\/h1>\n<\/div>\n<\/div>\n\n\n\n
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SAMPLE 2: ACADEMIC PSYCHOLOGY CHAPTER<\/h2>\n\n\n\n

This project involved the translation from English to Portuguese of a fundamental chapter in classical psychology<\/strong>. It demanded in-depth comprehension of philosophical-psychological concepts and the preservation of<\/strong> James Sully\u2019s fluid, academic-argumentative tone<\/strong>. The focus was on delivering a version that maintained the terminological precision and conceptual complexity<\/strong> of the original for a specialized audience.<\/p>\n<\/div>\n\n\n\n

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ORIGINAL TEXT IN ENGLISH<\/strong><\/h2>\n\n\n\n

CHAPTER I: THE STUDY OF ILLUSION<\/strong><\/p>\n\n\n\n

Common sense, knowing nothing of fine distinctions, is wont to draw a sharp line between the region of illusion and that of sane intelligence. To be the victim of an illusion is, in the popular judgment, to be excluded from the category of rational men. The term at once calls up images of stunted figures with ill-developed brains, half-witted creatures, hardly distinguishable from the admittedly insane. And this way of thinking of illusion and its subjects is strengthened by one of the characteristic sentiments of our age. The nineteenth century intelligence plumes itself on having got at the bottom of medi\u00e6val visions and church miracles, and it is wont to commiserate the feeble minds that are still subject to these self-deceptions.<\/p>\n\n\n\n

According to this view, illusion is something essentially abnormal and allied to insanity. And it would seem to follow that its nature and origin can be best studied by those whose speciality it is to observe the phenomena of abnormal life. Scientific procedure has in the main conformed to this distinction of common sense. The phenomena of illusion have ordinarily been investigated by alienists, that is to say, physicians who are brought face to face with their most striking forms in the mentally deranged.<\/p>\n\n\n\n

While there are very good reasons for this treatment of illusion as a branch of mental pathology, it is by no means certain that it can be a complete and exhaustive one. Notwithstanding the flattering supposition of common sense, that illusion is essentially an incident in abnormal life, the careful observer knows well enough that the case is far otherwise. There is, indeed, a view of our race diametrically opposed to the flattering opinion referred to above, namely, the humiliating judgment that all men habitually err, or that illusion is to be regarded as the natural condition of mortals. This idea has found expression, not only in the cynical exclamation of the misanthropist that most men are fools, but also in the cry of despair that sometimes breaks from the weary searcher after absolute truth, and from the poet when impressed with the unreality of his early ideals.<\/p>\n\n\n\n

Without adopting this very disparaging opinion of the intellectual condition of mankind, we must recognize the fact that most men are sometimes liable to illusion. Hardly anybody is always consistently sober and rational in his perceptions and beliefs. A momentary fatigue of the nerves, a little mental excitement, a relaxation of the effort of attention by which we continually take our bearings with respect to the real world about us, will produce just the same kind of confusion of reality and phantasm, which we observe in the insane. To give but an example: the play of fancy which leads to a detection of animal and other forms in clouds, is known to be an occupation of the insane, and is rightly made use of by Shakespeare as a mark of incipient mental aberration in Hamlet; and yet this very same occupation is quite natural to children, and to imaginative adults when they choose to throw the reins on the neck of their phantasy. Our luminous circle of rational perception is surrounded by a misty penumbra of illusion. Common sense itself may be said to admit this, since the greatest stickler for the enlightenment of our age will be found in practice to accuse most of his acquaintance at some time or another of falling into illusion.<\/p>\n\n\n\n

If illusion thus has its roots in ordinary mental life, the study of it would seem to belong to the physiology as much as to the pathology of mind. We may even go further, and say that in the analysis and explanation of illusion the psychologist may be expected to do more than the physician. If, on the one hand, the latter has the great privilege of observing the phenomena in their highest intensity, on the other hand, the former has the advantage of being familiar with the normal intellectual process which all illusion simulates or caricatures. To this it must be added that the physician is naturally disposed to look at illusion mainly, if not exclusively, on its practical side, that is, as a concomitant and symptom of cerebral disease, which it is needful to be able to recognize. The psychologist has a different interest in the subject, being specially concerned to understand the mental antecedents of illusion and its relation to accurate perception and belief. It is pretty evident, indeed, that the phenomena of illusion form a region common to the psychologist and the mental pathologist, and that the complete elucidation of the subject will need the co-operation of the two classes of investigator. In the present volume an attempt will be made to work out the psychological side of the subject; that is to say, illusions will be viewed in their relation to the process of just and accurate perception. In the carrying out of this plan our principal attention will be given to the manifestations of the illusory impulse in normal life.<\/p>\n\n\n\n

At the same time, though no special acquaintance with the pathology of the subject will be laid claim to, frequent references will be made to the illusions of the insane. Indeed, it will be found that the two groups of phenomena\u2014the illusions of the normal and of the abnormal condition\u2014are so similar, and pass into one another by such insensible gradations, that it is impossible to discuss the one apart from the other. The view of illusion which will be adopted in this work is that it constitutes a kind of border-land between perfectly sane and vigorous mental life and dementia.<\/p>\n\n\n\n

And here at once there forces itself on our attention the question, What exactly is to be understood by the term “illusion”? In scientific works treating of the pathology of the subject, the word is confined to what are specially known as illusions of the senses, that is to say, to false or illusory perceptions. And there is very good reason for this limitation, since such illusions of the senses are the most palpable and striking symptoms of mental disease. In addition to this, it must be allowed that, to the ordinary reader, the term first of all calls up this same idea of a deception of the senses.<\/p>\n\n\n\n

At the same time, popular usage has long since extended the term so as to include under it errors which do not counterfeit actual perceptions. We commonly speak of a man being under an illusion respecting himself when he has a ridiculously exaggerated view of his own importance, and in a similar way of a person being in a state of illusion with respect to the past when, through frailty of memory, he pictures it quite otherwise than it is certainly known to have been.<\/p>\n\n\n\n

It will be found, I think, that there is a very good reason for this popular extension of the term. The errors just alluded to have this in common with illusions of sense, that they simulate the form of immediate or self-evident cognition. An idea held respecting ourselves or respecting our past history does not depend on any other piece of knowledge; in other words, is not adopted as the result of a process of reasoning. What I believe with reference to my past history, so far as I can myself recall it, I believe instantaneously and immediately, without the intervention of any premise or reason. Similarly, our notions of ourselves are, for the most part, obtained apart from any process of inference. The view which a man takes of his own character or claims on society he is popularly supposed to receive intuitively by a mere act of internal observation.<\/p>\n\n\n\n

Such beliefs may not, indeed, have all the overpowering force which belongs to illusory perceptions, for the intuition of something by the senses is commonly looked on as the most immediate and irresistible kind of knowledge. Still, they must be said to come very near illusions of sense in the degree of their self-evident certainty.<\/p>\n\n\n\n

Taking this view of illusion, we may provisionally define it as any species of error which counterfeits the form of immediate, self-evident, or intuitive knowledge, whether as sense-perception or otherwise. Whenever a thing is believed on its own evidence and not as a conclusion from something else, and the thing then believed is demonstrably wrong, there is an illusion. The term would thus appear to cover all varieties of error which are not recognized as fallacies or false inferences. If for the present we roughly divide all our knowledge into the two regions of primary or intuitive, and secondary or inferential knowledge, we see that illusion is false or spurious knowledge of the first kind, fallacy false or spurious knowledge of the second kind. At the same time, it is to be remembered that this division is only a very rough one. As will appear in the course of our investigation, the same error may be called either a fallacy or an illusion, according as we are thinking of its original mode of production or of the form which it finally assumes; and a thorough-going psychological analysis of error may discover that these two classes are at bottom very similar.<\/p>\n\n\n\n

As we proceed, we shall, I think, find an ample justification for our definition. We shall see that such illusions as those respecting ourselves or the past arise by very much the same mental processes as those which are discoverable in the production of illusory perceptions; and thus a complete psychology of the one class will, at the same time, contain the explanation of the other classes.<\/p>\n\n\n\n

The reader is doubtless aware that philosophers have still further extended the idea of illusion by seeking to bring under it beliefs which the common sense of mankind has always adopted and never begun to suspect. Thus, according to the idealist, the popular notion (the existence of which Berkeley, however, denied) of an external world, existing in itself and in no wise dependent on our perceptions of it, resolves itself into a grand illusion of sense. At the close of our study of illusions we shall return to this point. We shall there inquire into the connection between those illusions which are popularly recognized as such, and those which first come into view or appear to do so (for we must not yet assume that there are such) after a certain kind of philosophic reflection.<\/p>\n\n\n\n

And some attempt will be made to determine roughly how far the process of dissolving these substantial beliefs of mankind into airy phantasms may venture to go.<\/p>\n\n\n\n

For the present, however, these so-called illusions in philosophy will be ignored. It is plain that illusion exists only in antithesis to real knowledge. This last must be assumed as something above all question. And a rough and provisional, though for our purpose sufficiently accurate, demarcation of the regions of the real and the illusory seems to coincide with the line which common sense draws between what all normal men agree in holding and what the individual holds, whether temporarily or permanently, in contradiction to this. For our present purpose the real is that which is true for all. Thus, though physical science may tell us that there is nothing corresponding to our sensations of colour in the world of matter and motion which it conceives as surrounding us; yet, inasmuch as to all men endowed with the normal colour-sense the same material objects appear to have the same colour, we may speak of any such perception as practically true, marking it off from those plainly illusory perceptions which are due to some subjective cause, as, for example, fatigue of the retina. To sum up: in treating of illusions we shall assume, what science as distinguished from philosophy is bound to assume, namely, that human experience is consistent; that men’s perceptions and beliefs fall into a consensus. From this point of view illusion is seen to arise through some exceptional feature in the situation or condition of the individual, which, for the time, breaks the chain of intellectual solidarity which under ordinary circumstances binds the single member to the collective body. Whether the common experience which men thus obtain is rightly interpreted is a question which does not concern us here. For our present purpose, which is the determination and explanation of illusion as popularly understood, it is sufficient that there is this general consensus of belief, and this may provisionally be regarded as at least practically true.<\/p>\n\n\n\n

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AUTHOR: JAMES SULLY<\/h4>\n\n\n\n

Book title\/Year of publication:<\/strong> Illusions – A Psychological Study\/1884 (originally; 2006 from Project Gutenberg)<\/p>\n\n\n\n

Publisher: <\/strong>Project Gutenberg
Original text available here<\/a><\/strong><\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n\n\n\n

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TRANSLATION IN PORTUGUESE<\/strong><\/h2>\n\n\n\n

CAP\u00cdTULO I: O ESTUDO DA ILUS\u00c3O<\/strong><\/p>\n\n\n\n

O bom senso, nada conhecendo de distin\u00e7\u00f5es sutis, costuma tra\u00e7ar uma linha n\u00edtida entre a regi\u00e3o da ilus\u00e3o e a da intelig\u00eancia s\u00e3. Ser v\u00edtima de uma ilus\u00e3o \u00e9, na opini\u00e3o popular, ser exclu\u00eddo da categoria dos homens racionais. O termo evoca imediatamente imagens de figuras atrofiadas com c\u00e9rebros mal desenvolvidos, criaturas est\u00fapidas, dificilmente distingu\u00edveis dos reconhecidamente insanos. E esta forma de pensar a ilus\u00e3o e os seus temas \u00e9 refor\u00e7ada por um dos sentimentos caracter\u00edsticos da nossa \u00e9poca. A intelig\u00eancia do s\u00e9culo XIX orgulha-se de ter chegado ao fundo das vis\u00f5es medievais e dos milagres da Igreja, e costuma lamentar as mentes d\u00e9beis que ainda est\u00e3o sujeitas a estes autoenganos.<\/p>\n\n\n\n

Segundo essa vis\u00e3o, a ilus\u00e3o \u00e9 algo essencialmente anormal e aliada \u00e0 insanidade. E parece que a sua natureza e origem podem ser melhor estudadas por aqueles cuja especialidade \u00e9 observar os fen\u00f4menos da vida anormal. O procedimento cient\u00edfico conformou-se, em geral, a esta distin\u00e7\u00e3o do bom senso. Os fen\u00f4menos da ilus\u00e3o t\u00eam sido normalmente investigados por alienistas, isto \u00e9, m\u00e9dicos que s\u00e3o postos frente a frente com as suas formas mais marcantes nos mentalmente perturbados.<\/p>\n\n\n\n

Embora existam boas raz\u00f5es para esse tratamento da ilus\u00e3o como um ramo da patologia mental, n\u00e3o \u00e9, de forma alguma, certo que possa ser um ramo completa e exaustivamente explorado. Apesar da suposi\u00e7\u00e3o lisonjeira do bom senso de que a ilus\u00e3o \u00e9 essencialmente um incidente na vida anormal, o observador criterioso sabe muito bem que o caso em quest\u00e3o \u00e9 totalmente diferente. Existe, de fato, uma vis\u00e3o da nossa ra\u00e7a diametralmente oposta \u00e0 opini\u00e3o lisonjeira acima referida, nomeadamente, o julgamento humilhante de que todos os homens habitualmente erram, ou de que a ilus\u00e3o deve ser considerada como a condi\u00e7\u00e3o natural dos mortais. Essa ideia encontrou express\u00e3o, n\u00e3o apenas na clamor c\u00ednico do misantropo de que a maioria dos homens s\u00e3o tolos, mas tamb\u00e9m no grito de desespero que \u00e0s vezes irrompe do cansado buscador da verdade absoluta, e do poeta quando impressionado com a irrealidade de seu ideais iniciais.<\/p>\n\n\n\n

Sem adoptar esta opini\u00e3o muito depreciativa sobre a condi\u00e7\u00e3o intelectual da humanidade, devemos reconhecer o facto de que a maioria dos homens \u00e9 por vezes sujeita \u00e0 ilus\u00e3o. Dificilmente algu\u00e9m \u00e9 sempre consistentemente s\u00f3brio e racional em suas percep\u00e7\u00f5es e cren\u00e7as. Uma fadiga moment\u00e2nea dos nervos, um pouco de excita\u00e7\u00e3o mental, um relaxamento do esfor\u00e7o de aten\u00e7\u00e3o pelo qual nos orientamos continuamente em rela\u00e7\u00e3o ao mundo real que nos cerca, produzir\u00e3o exatamente o mesmo tipo de confus\u00e3o entre realidade e fantasma que observamos nos insanos. Para dar apenas um exemplo: o jogo de fantasia que leva \u00e0 detec\u00e7\u00e3o de animais e outras formas nas nuvens \u00e9 conhecido por ser uma ocupa\u00e7\u00e3o dos loucos, e \u00e9 corretamente utilizado por Shakespeare como uma marca de aberra\u00e7\u00e3o mental incipiente em Hamlet; e, no entanto, esta mesma ocupa\u00e7\u00e3o \u00e9 bastante natural para as crian\u00e7as e para os adultos imaginativos quando decidem deixar sua fantasia fluir. Nosso c\u00edrculo luminoso de percep\u00e7\u00e3o racional est\u00e1 rodeado por uma penumbra nebulosa de ilus\u00e3o. Pode-se dizer que o pr\u00f3prio bom senso admite isso, uma vez que o maior defensor do esclarecimento de nossa \u00e9poca acusar\u00e1, na pr\u00e1tica, a maior parte de seus conhecidos, em algum momento ou outro, de cair na ilus\u00e3o.<\/p>\n\n\n\n

Deste modo, se a ilus\u00e3o tem as suas ra\u00edzes na vida mental convencional, o seu estudo pareceria pertencer tanto \u00e0 fisiologia como \u00e0 patologia da mente. Podemos at\u00e9 ir mais longe e dizer que, na an\u00e1lise e explica\u00e7\u00e3o da ilus\u00e3o, pode-se esperar que o psic\u00f3logo fa\u00e7a mais do que o m\u00e9dico. Se, por um lado, este \u00faltimo tem o grande privil\u00e9gio de observar os fen\u00f4menos em sua maior intensidade, por outro lado, o primeiro tem a vantagem de estar familiarizado com o processo intelectual normal que toda a ilus\u00e3o simula ou caricatura. A isso deve-se acrescentar que o m\u00e9dico est\u00e1 naturalmente disposto a olhar para a ilus\u00e3o principalmente, se n\u00e3o exclusivamente, pelo seu lado pr\u00e1tico, isto \u00e9, como coexistente e sintoma de doen\u00e7a cerebral, que \u00e9 necess\u00e1rio saber distinguir. O psic\u00f3logo tem um interesse diferente no assunto, preocupando-se especialmente em compreender os antecedentes mentais da ilus\u00e3o e sua rela\u00e7\u00e3o com a percep\u00e7\u00e3o e cren\u00e7a precisas. \u00c9 bastante evidente, de fato, que os fen\u00f4menos da ilus\u00e3o formam uma regi\u00e3o comum ao psic\u00f3logo e ao patologista mental, e que a elucida\u00e7\u00e3o completa do assunto necessitar\u00e1 da coopera\u00e7\u00e3o das duas classes de investigadores. No presente volume ser\u00e1 feita uma tentativa de trabalhar o lado psicol\u00f3gico do assunto; isto \u00e9, as ilus\u00f5es ser\u00e3o vistas em sua rela\u00e7\u00e3o com o processo de percep\u00e7\u00e3o fidedigna e precisa. Na execu\u00e7\u00e3o deste plano, nossa aten\u00e7\u00e3o principal ser\u00e1 dada \u00e0s manifesta\u00e7\u00f5es do impulso ilus\u00f3rio na vida normal.<\/p>\n\n\n\n

Ao mesmo tempo, embora n\u00e3o se pretenda ter nenhum conhecimento especial da patologia do sujeito, ser\u00e3o feitas refer\u00eancias frequentes \u00e0s ilus\u00f5es dos loucos. Na verdade, descobrir-se-\u00e1 que os dois grupos de fen\u00f4menos \u2013 as ilus\u00f5es da condi\u00e7\u00e3o normal e da condi\u00e7\u00e3o anormal \u2013 s\u00e3o t\u00e3o semelhantes, e passam um para o outro por grada\u00e7\u00f5es t\u00e3o m\u00ednimas, que \u00e9 imposs\u00edvel discutir um separadamente do outro. A vis\u00e3o da ilus\u00e3o que ser\u00e1 adotada neste trabalho \u00e9 que ela constitui uma esp\u00e9cie de fronteira entre a vida mental perfeitamente s\u00e3 e vigorosa e a dem\u00eancia.<\/p>\n\n\n\n

E aqui, t\u00e3o logo imp\u00f5e-se \u00e0 nossa aten\u00e7\u00e3o a seguinte quest\u00e3o: o que exatamente deve ser entendido pelo termo \u201cilus\u00e3o\u201d? Nos trabalhos cient\u00edficos que tratam da patologia do sujeito, a palavra limita-se ao que se conhece especialmente como ilus\u00f5es dos sentidos, ou seja, \u00e0s percep\u00e7\u00f5es falsas ou ilus\u00f3rias. E h\u00e1 boas raz\u00f5es para esta limita\u00e7\u00e3o, uma vez que tais ilus\u00f5es dos sentidos s\u00e3o os sintomas mais palp\u00e1veis e marcantes da doen\u00e7a mental. Al\u00e9m disso, deve-se admitir que, para o leitor comum, o termo evoca antes de tudo a mesma ideia de engano dos sentidos.<\/p>\n\n\n\n

Ao mesmo tempo, o uso popular h\u00e1 muito estendeu o termo para incluir nele erros que n\u00e3o falsificam percep\u00e7\u00f5es reais. Costumamos falar de um homem que est\u00e1 iludido a respeito de si mesmo quando tem uma vis\u00e3o ridiculamente exagerada de sua pr\u00f3pria import\u00e2ncia, e de maneira semelhante, de uma pessoa que est\u00e1 num estado de ilus\u00e3o em rela\u00e7\u00e3o ao passado quando, por fragilidade da mem\u00f3ria, ele retrata isso de maneira bem diferente do que certamente \u00e9 conhecido. Descobrir-se-\u00e1, penso eu, que h\u00e1 uma raz\u00e3o muito boa para esta extens\u00e3o popular do termo. Os erros que acabamos de aludir t\u00eam isto em comum com as ilus\u00f5es dos sentidos: simulam a forma de cogni\u00e7\u00e3o imediata ou autoevidente. Uma ideia sustentada a respeito de n\u00f3s mesmos ou de nossa hist\u00f3ria passada n\u00e3o depende de nenhum outro conhecimento; em outras palavras, n\u00e3o \u00e9 adotada como resultado de um processo de racioc\u00ednio. Aquilo em que acredito com refer\u00eancia \u00e0 minha hist\u00f3ria passada, tanto quanto posso me lembrar, acredito instant\u00e2nea e imediatamente, sem a interven\u00e7\u00e3o de qualquer premissa ou raz\u00e3o. Da mesma forma, as nossas no\u00e7\u00f5es de n\u00f3s mesmos s\u00e3o, na maior parte, obtidas independentemente de qualquer processo de infer\u00eancia. A vis\u00e3o que um homem tem de seu pr\u00f3prio car\u00e1ter ou de suas reivindica\u00e7\u00f5es sobre a sociedade, ele supostamente recebe intuitivamente por um mero ato de observa\u00e7\u00e3o interna.<\/p>\n\n\n\n

Tais cren\u00e7as podem, na verdade, n\u00e3o ter toda a for\u00e7a avassaladora que pertence \u00e0s percep\u00e7\u00f5es ilus\u00f3rias, pois a intui\u00e7\u00e3o de algo pelos sentidos \u00e9 comumente considerada o tipo de conhecimento mais imediato e irresist\u00edvel. Ainda assim, deve-se dizer que eles se aproximam muito das ilus\u00f5es dos sentidos no grau de sua certeza evidente.<\/p>\n\n\n\n

Tomando essa vis\u00e3o da ilus\u00e3o, podemos defini-la provisoriamente como qualquer esp\u00e9cie de erro que falsifica a forma de conhecimento imediato, autoevidente ou intuitivo, seja como percep\u00e7\u00e3o sensorial ou de outra forma. Sempre que se acredita em algo com base em suas pr\u00f3prias evid\u00eancias e n\u00e3o como uma conclus\u00e3o de outra coisa, e a coisa em que se acredita est\u00e1 comprovadamente errada, h\u00e1 uma ilus\u00e3o. O termo pareceria assim abranger todas as variedades de erros que n\u00e3o s\u00e3o reconhecidos como fal\u00e1cias ou falsas infer\u00eancias. Se por enquanto dividirmos grosseiramente todo o nosso conhecimento nas duas regi\u00f5es do conhecimento prim\u00e1rio ou intuitivo e do conhecimento secund\u00e1rio ou inferencial, veremos que a ilus\u00e3o \u00e9 um conhecimento falso ou esp\u00fario do primeiro tipo, e a fal\u00e1cia \u00e9 um conhecimento falso ou esp\u00fario do segundo tipo. Ao mesmo tempo, deve ser lembrado que essa \u00e9 apenas uma divis\u00e3o muito grosseira. Como aparecer\u00e1 no decorrer da nossa investiga\u00e7\u00e3o, o mesmo erro pode ser chamado de fal\u00e1cia ou de ilus\u00e3o, conforme pensamos no seu modo original de produ\u00e7\u00e3o ou na forma que finalmente assume; e uma an\u00e1lise psicol\u00f3gica minuciosa do erro pode descobrir que essas duas classes s\u00e3o, no fundo, muito semelhantes.<\/p>\n\n\n\n

\u00c0 medida que prosseguirmos, creio que encontraremos uma ampla justificativa para a nossa defini\u00e7\u00e3o. Veremos que ilus\u00f5es como as que dizem respeito a n\u00f3s mesmos ou ao passado surgem praticamente pelos mesmos processos mentais que aquelas que s\u00e3o descobertas na produ\u00e7\u00e3o de percep\u00e7\u00f5es ilus\u00f3rias; e assim uma psicologia completa de uma classe conter\u00e1, ao mesmo tempo, a explica\u00e7\u00e3o das outras classes.<\/p>\n\n\n\n

O leitor est\u00e1 ciente de que os fil\u00f3sofos ampliaram ainda mais a ideia de ilus\u00e3o, procurando incluir nela cren\u00e7as que o senso comum da humanidade sempre adotou e nunca suspeitou. Assim, de acordo com o idealista, a no\u00e7\u00e3o popular (cuja exist\u00eancia Berkeley, no entanto, negou) de um mundo externo, existindo em si mesmo e de forma alguma dependente das nossas percep\u00e7\u00f5es dele, transforma-se em uma grande ilus\u00e3o de sentido.<\/p>\n\n\n\n

No final do nosso estudo das ilus\u00f5es voltaremos a esse ponto. A\u00ed investigaremos a conex\u00e3o entre aquelas ilus\u00f5es que s\u00e3o popularmente reconhecidas como tais e aquelas que primeiro aparecem ou parecem aparecer (pois n\u00e3o devemos ainda presumir que existam) ap\u00f3s um certo tipo de reflex\u00e3o filos\u00f3fica.<\/p>\n\n\n\n

E ser\u00e3o feitas algumas tentativas para determinar aproximadamente at\u00e9 onde pode ir o processo de dissolu\u00e7\u00e3o dessas cren\u00e7as substanciais da humanidade em fantasmas a\u00e9reos.<\/p>\n\n\n\n

Por enquanto, por\u00e9m, essas chamadas ilus\u00f5es em filosofia ser\u00e3o ignoradas. \u00c9 claro que a ilus\u00e3o existe apenas em ant\u00edtese do conhecimento real. Essa \u00faltima deve ser assumida como algo acima de qualquer quest\u00e3o. E uma demarca\u00e7\u00e3o grosseira e provis\u00f3ria, embora suficientemente precisa para o nosso prop\u00f3sito, das regi\u00f5es do real e do ilus\u00f3rio parece coincidir com a linha que o bom senso tra\u00e7a entre o que todos os homens normais concordam em manter e o que o indiv\u00edduo mant\u00e9m, seja temporariamente ou permanentemente, em contradi\u00e7\u00e3o com isso. Para o nosso prop\u00f3sito atual, o real \u00e9 aquilo que \u00e9 verdadeiro para todos. Assim, embora a ci\u00eancia f\u00edsica possa nos dizer que n\u00e3o h\u00e1 nada correspondente \u00e0s nossas sensa\u00e7\u00f5es de cor no mundo da mat\u00e9ria e do movimento que ela concebe como nos rodeando; no entanto, na medida em que, para todos os homens dotados do sentido normal da cor, os mesmos objetos materiais parecem ter a mesma cor, podemos falar de qualquer percep\u00e7\u00e3o como praticamente verdadeira, separando-a daquelas percep\u00e7\u00f5es claramente ilus\u00f3rias que s\u00e3o devidas a alguma percep\u00e7\u00e3o subjetiva. causar, como, por exemplo, fadiga da retina. Em suma: ao tratar das ilus\u00f5es, assumiremos o que a ci\u00eancia, distinta da filosofia, est\u00e1 fadada a assumir, nomeadamente, que a experi\u00eancia humana \u00e9 consistente; que as percep\u00e7\u00f5es e cren\u00e7as dos homens s\u00e3o consensuais. Desse ponto de vista, a ilus\u00e3o surge atrav\u00e9s de alguma caracter\u00edstica excepcional na situa\u00e7\u00e3o ou condi\u00e7\u00e3o do indiv\u00edduo, que, por enquanto, quebra a cadeia de solidariedade intelectual que, em circunst\u00e2ncias normais, liga o membro individual ao corpo coletivo. Se a experi\u00eancia comum que os homens assim obt\u00eam \u00e9 corretamente interpretada \u00e9 uma quest\u00e3o que n\u00e3o nos interessa aqui. Para o nosso presente objetivo, que \u00e9 a determina\u00e7\u00e3o e explica\u00e7\u00e3o da ilus\u00e3o tal como \u00e9 popularmente entendida, \u00e9 suficiente que exista este consenso geral de cren\u00e7a, e isto pode provisoriamente ser considerado como, pelo menos, praticamente verdadeiro.<\/p>\n\n\n\n

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autor: JAMES SULLY<\/h4>\n\n\n\n

Livro\/Ano de Publica\u00e7\u00e3o:<\/strong> Illusions – A Psychological Study\/1884 (originalmente; 2006, em Project Gutenberg<\/p>\n\n\n\n

Editora: <\/strong>Project Gutenberg
Texto original dispon\u00edvel aqui<\/a><\/strong><\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n\n\n\n

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Portf\u00f3lio AMOSTRA 2: CAP\u00cdTULO ACAD\u00caMICO DE PSICOLOGIA Tradu\u00e7\u00e3o do ingl\u00eas para o portugu\u00eas de um cap\u00edtulo fundamental da psicologia cl\u00e1ssica. O projeto exigiu a compreens\u00e3o aprofundada de conceitos filos\u00f3fico-psicol\u00f3gicos e a manuten\u00e7\u00e3o da fluidez e do tom acad\u00eamico-argumentativo do autor James Sully. O foco foi em entregar uma vers\u00e3o que preservasse a precis\u00e3o terminol\u00f3gica e […]<\/p>","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"no-title","meta":{"footnotes":""},"class_list":["post-258","page","type-page","status-publish","hentry"],"yoast_head":"\nPORTFOLIO Tradu\u00e7\u00e3o Acad\u00eamica EN>PT Psicologia - LAZULI DECODES<\/title>\n<meta name=\"description\" content=\"Portf\u00f3lio de tradu\u00e7\u00e3o em Psicologia: acesse amostra de cap\u00edtulo cl\u00e1ssico. 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