Olavo de Carvalho

Futuro do Pensamento Brasileiro. Rio de Janeiro, Faculdade da Cidade Editora, 1997.

(…)”Worshipped and respected, feared and hated in life, Mario became, once dead, the subject of a conspiracy of silence to stifle the most paradoxical of the scandals: a country without philosophical culture gave the world one of the greatest philosophers of the century, perhaps of many centuries.”

“Mario’s work has no similar, either for its oceanic extension (over one hundred published and thirty unpublished books), or for the peculiar orientation of his thought, where the most contrasting influences, such as St. Thomas, Nietzsche, Pythagoras, Leibniz, from Plato to Proudhon, harmonize in a radically original synthesis.”

“One of the secrets of this originality is precisely the absorption and overcoming of a colossal philosophical legacy. Holder of a prodigiously vast culture, Mario minded to inquire about, within the universal philosophy, hidden constant, latent assumptions behind the variety and apparent antagonism between the systems, that would configure the quod semper, quod ubique, quod ab omnia credita est (what everyone, in everywhere, always believed). And he not only found a core of principles structuring something like a transcendent unity of philosophies, but also formulated it in a systematic expression and gave it several applications by solving some of the most difficult problems of metaphysics, epistemology, ethics and philosophy of history.”

“To investigate this system of principles, what he called, using a Pythagorean expression, Mathesis Megiste (supreme instruction), Mario created a method, the concrete dialectics, which summarizes the traditional analytical logic with mathematical logic and the dialectics of Aristotle, Hegel and Nietzsche (a method of remarkable flexibility) that allowed him to take his statements through refinements of evidence that surpass all that the most strict mind could require.(…)”


Carlos Beraldo, S.J.

Enciclopedia Filosofica – Centro di Studi Filosofici di Gallarate. Firenze, G.C. Sansoni Editorem 1969.

“(…) The philosophical synthesis of F dos Santos is, at the same time, traditional and personal. Taking advantage of recent discoveries on Pythagoras, especially by the Pythagorean International Association, under the direction of Dr. Sakellariou, from the University of Athens, he seeks to conciliate the Pythagorean Mathesis Megisthe and the infused wisdom of St. Thomas Aquinas, as presented in the Tractatus de Hebdomadibus, by Boethius. It should be achieved, as stated by Aquinas, through a sapiential co-intuition and certain divine instinct. This is philosophy, according to F. dos Santos, as science, or better yet, as supra-science and wisdom of principles. It is concrete since allow us to know the reality of things within their inner roots, and not only intended to a priori ideas; should be positive, i.e., constructive, and not merely criticizing and negative; it is apodictic, not only problematical and probable. (…) Combining a deeper synthesis of elements of convergence between the greatest philosophers, from Pythagoras, Plato and Aristotle to St. Thomas, Scotus and Suarez, and integrating with more objectivity the points of divergence (…).

Indefatigable and solitary apostle of the wisdom in its traditional and ancient sense, M.F. dos Santos strove to formulate a philosophy that, while at the same time open to new problems, was, at the same time, name and fact, “perennial” and “ecumenical”.”


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