Submitted by Larissa Vitoria Cardoso Cusielo (larissavitoria@id.uff.br) on 2017-09-06T18:50:23Z No. of bitstreams: 3 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) DISSERTACAO FABIANO.pdf: 2044410 bytes, checksum: 2ec958dba6d2bb7bbf465dd3233e2530 (MD5) produto MNPEF - Fabiano - professor.pdf: 861178 bytes, checksum: 0436e722a0896e5ddf5c279878e9e201 (MD5) / Approved for entry into archive by Biblioteca do Aterrado BAVR (bavr@ndc.uff.br) on 2017-09-27T21:20:56Z (GMT) No. of bitstreams: 3 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) DISSERTACAO FABIANO.pdf: 2044410 bytes, checksum: 2ec958dba6d2bb7bbf465dd3233e2530 (MD5) produto MNPEF - Fabiano - professor.pdf: 861178 bytes, checksum: 0436e722a0896e5ddf5c279878e9e201 (MD5) / Made available in DSpace on 2017-09-27T21:20:56Z (GMT). No. of bitstreams: 3 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) DISSERTACAO FABIANO.pdf: 2044410 bytes, checksum: 2ec958dba6d2bb7bbf465dd3233e2530 (MD5) produto MNPEF - Fabiano - professor.pdf: 861178 bytes, checksum: 0436e722a0896e5ddf5c279878e9e201 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Universidade Federal Fluminense. Instituto de Ciências Exatas. Programa de Pós-Graduação em Ensino de Física. Volta Redonda, RJ. / Com o objetivo de criar um ambiente que propicie uma discussão filosófica incipiente dos conceitos físicos que são apresentados aos aprendizes da Educação Básica, abordaremos algumas correntes filosóficas que estão presentes nesses conceitos de uma forma geral, e em particular, no desenvolvimento das Leis de Ohm da eletricidade. Nosso trabalho baseia-se em uma discussão sobre a construção e o constante refinamento, ao longo dos anos, de duas formas de fazer ciência, isto é, a vertente do Empirismo, que tem como representante inicial, o Filósofo grego Aristóteles e em oposição ideológica aos ensinamentos do também Filósofo grego Platão que defendia o Racionalismo. Pretendemos, portanto, estabelecer um diálogo diante dessas duas formas de interpretar a natureza e reforçar para os alunos que, ao longo do tempo, esse diálogo entre diversas interpretações científicas não cessa, e o que existe é um contínuo refinamento das propostas de se explicar o mundo ao longo da História da humanidade. Destacaremos a proposta de Immanuel Kant que apresenta para o mundo uma visão singular de como fazer ciência, e sugere através de suas obras, entre outras coisas, a fusão entre o Racionalismo continental (René Descartes) e o Empirismo Britânico (Francis Bacon). Na sequência, pretendemos construir um entendimento mais amplo sobre a obra do Físico Alemão George Simon Ohm, que se notabilizou através das leis que recebem seu nome e são de grande importância dentro do ensino de física. / In order to create an environment that fosters an incipient philosophical discussion of the physical concepts that are presented to learners of Basic Education will discuss some philosophical currents that are present these concepts in general, and particularly in the development of Ohm's electricity Laws . Our work is based on a discussion of the construction and the constant refinement over the years, of two ways of doing science, that is, the side of empiricism, whose initial representative, the Greek philosopher Aristotle and ideological opposition the teachings of the Greek philosopher Plato also argued that Rationalism. We intend, therefore, to establish a dialogue on these two ways of interpreting the nature and reinforce for students who, over time, this dialogue between different scientific interpretations does not cease, and that there is a continuous refinement of proposals to explain world throughout human history. We highlight the proposal of Immanuel Kant presenting to the world a unique view of how to do science, and suggests through his works, among other things, the merger between Continental Rationalism (René Descartes) and the British Empiricism (Francis Bacon). Further, we plan to build a broader understanding of the work of the German physicist Georg Ohm, who distinguished himself through laws that are named and are of great importance in the physics teaching.

O presente trabalho é fruto de um percurso teórico que teve como objetivo buscar aproximações e realizar um diálogo entre Construtivismo Semiótico-Cultural e Esquizoanálise. Fazendo uso da noção de multiplicação dialógica, Guimarães (2010), verifiquei a possibilidade de acessar o campo intensivo/relacional denominado empirismo radical pelo campo do construtivista semiótico-cultural em Psicologia, e plano de imanência pelo campo esquizoanalítico. Ao fazê-lo, busquei viabilizar um diálogo a partir de uma tênue superfície de contato entre os diferentes campos de conhecimento. As noções de sistema semiaberto e rizoma e seu funcionamento em rede foram os propulsores desta pesquisa. Parti do dialogismo teórico-metodológico desenvolvido Marková (2003) colocando Construtivismo Semiótico-Cultural, Esquizoanálise e pesquisador nas posições de Ego-Alter-Objeto, respectivamente. Tal proposta direcionava-se para um árduo trabalho de construção de uma ponte entre os distintos posicionamentos de cada campo de conhecimento. Por outro lado fiz uma opção metodológica que permitisse buscar regiões de tensão entre as áreas sem a intensão de construir uma ponte entre elas. Tomando a metáfora trazida por Bruno Latour (2008), segundo a qual processos de construção de conhecimento podem se assemelhar ao trânsito sobre um rio, elaborei uma explanação sobre os campos de conhecimento. Uma das margens do rio correspondeu ao Construtivismo Semiótico-Cultural em Psicologia, e a outra margem à Esquizoanálise. Na primeira das margens, busquei apresentar dimensões da especificidade humana do Construtivismo Semiótico-Cultural nos campos dos construtivismos em psicologia explorando as noções de sistema semiaberto, self, subjetividade, cultura e construção social da realidade. Na segunda margem, me dirigi para as noções da filosofia da diferença, rizoma e subjetividade como multiplicidade. Adicionalmente explorei filósofos historicamente abordados por cada uma das margens, Leibniz, Hume, Bergson, para em seguida encontrar uma superfície de contato, que identifiquei como empirismo radical, construtivismo, e como plano de imanência, Esquizoanálise. A superfície de contato identificada possui como característica ser um campo relacional pré-pessoal que cria realidade por meio do entrelaçamento dos mais diversos elementos e de onde emergem as várias possibilidades de subjetividade e de mundo. A característica de entrelaçamento, como um tear que produz um tecido é encontrada tanto no pensamento de James, uma das bases do Construtivismo Semiótico-Cultural, como nas proposições de Deleuze e Guattari fundadores da Esquizoanálise. Encontrar essa superfície possibilitou a conclusão deste trabalho, embora considere que maiores aprofundamentos possam ser feitos no futuro, articulando outros aspectos histórico-filosóficos pertencentes a ambas as áreas de conhecimento e suas implicações para o avanço da noção de multiplicação dialógica, dentre outras noções fundamentais no campo da psicologia cultural / This work is the result of a theoretical course which aimed to seek approaches and achieve a dialogue between Semiotic-Cultural Constuctivism and Schizoanalysis. Making use of the notion of dialogic multiplication, Guimarães (2010) checked the possibility to access intensive / relational field called radical empiricism by the field of cultural-semiotic constructivism in psychology and immanence plane by equizoanalitic field. In doing so, I sought facilitate a dialogue from a tenuous contact surface between the different fields of knowledge. The notions of open ended system and rhizome and yours networking were the thrusters of this research. Go away from theorical-methodological dialogismo developed by Marková (2003) putting Semiotic-Cultural Constructivism, Schizoanalysis and researcher in positions Ego-Alter-Object respectively. Such a proposal directed to hard work of building a bridge between the different positions of each field of knowledge. On the other hand made a methodological option that allows searching regions of tension between the areas without the intention to build a bridge between them. Taking the metaphor brought by Bruno Latour (2008), whereby processes of knowledge building may resemble traffic over a river, elaborated an explanation of the fields of knowledge. A river banks corresponded to Semiotic-Cultural Constructivism in Psychology, and the other side to Schizoanalysis. At first the banks, sought to present dimensions of human specificity of Constructivist Semiotic-Cultural Constructivism in constructivism fields of psychology exploring the notions of openended system, self, subjectivity, culture and social construction of reality. In the second bank, I headed to the notions of philosophy of difference, rhizome and subjectivity as multiplicity Additionally philosophers explored historically addressed by each of the banks, Leibniz, Hume, Bergson, to then find a contact surface, which identified as radical empiricism, constructivism, and as the plane of immanence, Schizoanalysis. The surface contact has identified as being characteristic of a pre-personal relational field that creates reality through the interweaving of diverse elements which emerge and the various possibilities of subjectivity and world. The feature of entanglement, as a loom which produces a tissue is found both in the thought of James, one of the bases of Semiotic-Cultural Constructivism, as the propositions of Deleuze and Guattari founders of Schizoanalysis. Find the surface enabled the completion of this work, but believes that further insights can be made in the future, articulating other historical and philosophical aspects pertaining to both areas of knowledge and its implications for the development of the notion of dialogic multiplication, among other fundamental notions in field of psychology culture

<p>The paper contains comment, clarification and criticism, even constructive criticism, of some theses that have been put forward by Laurence Bonjour in his In Defense of Pure Reason.</p><p>It presents a concept of experience that deals with the relation between cognizer and object of experience that has a great similarity to that of Bonjour. Through analysis it is shown that the concept of a priori entails that Bonjour has two concepts of a priori, a narrow and a broad one. The narrow one is, in my own words: According to moderate rationalism a proposition p is a priori justified if and only if you apprehend that p must be true in every possible world. This doesn’t mean that Bonjour doesn’t believe in an epistemological, metaphysical and semantic realm. The broad one does not mention anything about possible worlds.</p><p>Casullo in his A priori justification rejects Bonjour’s argument against Quine’s coherentism. A defense is put forward with the concept ‘an ideal of science for apparent rational insights’. The concept of axiomatic system and foundationalism is used. If we assume that the colour proposition ‘nothing can be red all over and green all over at the same time’ has the meaning that we, in this very moment, are representing a property in the world, thus we have an argument of superposition for the correctness of the proposition. The ground for this argumentation relies on the identification of colours with superposing electromagnetic waves.</p>

The paper contains comment, clarification and criticism, even constructive criticism, of some theses that have been put forward by Laurence Bonjour in his In Defense of Pure Reason. It presents a concept of experience that deals with the relation between cognizer and object of experience that has a great similarity to that of Bonjour. Through analysis it is shown that the concept of a priori entails that Bonjour has two concepts of a priori, a narrow and a broad one. The narrow one is, in my own words: According to moderate rationalism a proposition p is a priori justified if and only if you apprehend that p must be true in every possible world. This doesn’t mean that Bonjour doesn’t believe in an epistemological, metaphysical and semantic realm. The broad one does not mention anything about possible worlds. Casullo in his A priori justification rejects Bonjour’s argument against Quine’s coherentism. A defense is put forward with the concept ‘an ideal of science for apparent rational insights’. The concept of axiomatic system and foundationalism is used. If we assume that the colour proposition ‘nothing can be red all over and green all over at the same time’ has the meaning that we, in this very moment, are representing a property in the world, thus we have an argument of superposition for the correctness of the proposition. The ground for this argumentation relies on the identification of colours with superposing electromagnetic waves.

Comment le motif de la marque insensible du diable a-t-il pu se frayer un chemin au sein du discours théologique, juridique et médical de la fin de la Renaissance jusqu'à s'imposer comme une pièce essentielle du crime de sorcellerie? Selon quels mécanismes et à partir de quels systèmes de croyance cette marque corporelle en est-elle venue à connaître une si large diffusion et une aussi grande acceptation tant chez les gens du livres que parmi les couches populaires? En cette époque marquée par la grande chasse aux sorcières et le développement de l'investigation scientifique, l'intérêt que les savants portent à cette étrange sémiologie constitue une porte d'accès privilégiée pour aborder de front la dynamique du déplacement des frontières que la démonologie met en oeuvre au sein des différents champs du savoir. Cette thèse a pour objectif d'étudier le réseau des mutations épistémologiques qui conditionne l'émergence de la marque du diable dans le savoir démonologique français à la charnière des XVIe et XVIIe siècles. Nous examinerons par quels cheminements l'altérité diabolique s'est peu à peu intériorisée dans le corps et l'âme des individus sous l'influence grandissante des vertus de l'empirisme, de la méthode expérimentale et de l'observation. En analysant la construction rhétorique de la théorie des marques du diable et en la reliant aux changements qui s'opèrent sur la plateforme intellectuelle de l'Ancien Régime, nous entendons éclairer la nouvelle distribution qui s'effectue entre les faits naturels et surnaturels ainsi que les modalités d'écriture pour en rendre compte. / How did the motive of the Devil's Mark wend its way through the theological, legal and medical discourse at the end of the Renaissance to such a point that it became a critical component of the crime of witchcraft? Through what mechanisms and what belief systems did this idea of the Devil's Mark become so widely disseminated and greatly accepted among both the scholars and the general public? In a period marked by the Great Witch Hunt, as well as the development of scientific investigation, the fact that the scholars are interested in this strange semiotics is a very interesting starting point to address head-on the shift in boundaries that demonology brought about within these different fields of knowledge. The purpose of this thesis is to study the network of the epistemological mutations that shaped how the Devil's Mark emerged in French demonological knowledge between the end of the 16th century and the beginning of the 17th century. We will review how diabolical otherness gradually became internalized in the individuals' heart and soul under the increasingly powerful influence of empiricism, experimental method, and observation. We will analyze the rhetorical construction surrounding the Devil's Mark theory and relate it to the changes that took place in the intellectual platform of the Ancien Régime in order to shed light on the new classification that appeared between natural and supernatural facts, as well as on the rhetorical strategies used to report on them.

Cette thèse de doctorat porte sur la phénoménologie visuelle et auditive dans la poésie du poète romantique Britannique William Wordsworth. Je soutiens que l’œil, bien qu’il soit usurpateur, joue un rôle fondateur dans le développement de la conscience chez ce poète. L’oreille, quant à elle, souvent présentée comme organe rédempteur, a aussi des imperfections. Ensemble, l’œil et l’oreille, dépassent leurs imperfections respectives et joignent leurs forces dans la construction du poème et, au- delà de cela, à la construction de la conscience du poète. / This thesis is concerned with the visual and aural phenomenology in Wordsworth’s poetry. It places Wordsworth’s aesthetics between the most immediate embodied experience and the most exalted operations of the mind. My contention in the first two chapters is that one way to understand Wordsworth’s ambivalence toward the eye is to consider that visual perception is not a substratum on which imagination is coated or fabricated. Both bodily vision and imagination constitute characteristic and, strictly speaking, necessary ways of seeing. In the third chapter I deal exclusively with the ear, its status as an “organ of vision” as well as its impairments. The fourth chapter concentrates on the notion of synesthesia and delineates how beyond their negativity the eye and the ear contribute evenly to the growth of the poet’s mind.

Thesis (PhD)--Macquarie University, Division of Economic and Financial Studies, Dept. of Statistics, 2008. / Bibliography: p. 73-77.

This thesis deals with David Hume's conception of resemblance, chiefly in the context of his theory of association of ideas. There, resemblance has a great theoretical significance for explanation of, besides other things, general ideas (or concepts). With connection to them the principal problem dealt with in this thesis shows itself best: If we interpret resemblance as sharing of properties, then by using it in explanation of concepts (that means properties as well) we are begging the question. One of the claims of this thesis is that Hume understands resemblance neither solely, nor primarily as sharing of properties but he regards it as a primitive relation, whose place is mainly in the imagination. It is therefore "perceived" resemblance. Hume's theory of association consequently presupposes "form" of the given, one aspect of which is resemblance (or similarity) in the abstract which is a "condition of possibility" of perceived resemblances. Particular resemblances fill this form with various content, which means that resemblance is in this sense relative (different individuals can perceive the resemblance between the same things differently). It appears that Hume's conception of resemblance is, according to this interpretation, basically in agreement with Nelson Goodman's conception of similarity, in...

Made available in DSpace on 2015-05-14T12:11:45Z (GMT). No. of bitstreams: 1 Arquivototal.pdf: 633797 bytes, checksum: 1d551e5f29abe8b204fe26a85234d19f (MD5) Previous issue date: 2012-05-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Empiricism and intellectualism are distinct perspectives which, taking as a starting point the modernity with the thought of Rene Descartes and the English empiricists, guide the epistemological statute of various areas of scientific knowledge. In the contemporaneity, such perspectives are observed in areas such as anatomy, physiology, medicine, biology, psychology, among others. The comprehension of the body, which is influenced by the cited perspectives, often suffers from a reductionism which one moment tends to the psychologism, and one another to physicism. An approach which proposes an integral understanding of the body needs to take into account the various and complex aspects which compose it. The thought of Maurice Merleau-Ponty and of Sigmund Freud allows a reading of the body as a live and pulsatory instance which resists to the pretension of an objective definition of the body. The subjectivity which permeates all the corporal parts and mechanisms, as well as the pulsional forces which act on them, subvert all and any pretension of a reductionist framework, and impose on the corporeity a living and amazing character. / Empirismo e intelectualismo são perspectivas distintas que, sobretudo a partir da modernidade com o pensamento de Rene Descartes e dos empiristas ingleses, norteiam o estatuto epistemológico de diversas áreas do conhecimento científico. Na contemporaneidade, tais perspectivas se fazem perceber em áreas como a anatomia, fisiologia, medicina, biologia, psicologia, dentre outras. Não raro a compreensão do ser humano que advém dessas perspectivas padece de um reducionismo que hora tende ao psicologismo, hora ao fisicismo. A compreensão e a abordagem do corpo, por exemplo, padecem desse reducionismo. Uma abordagem que pretenda uma compreensão integral do corpo carece levar em conta os diversos e complexos aspectos que o compõem. O pensamento de Maurice Merleau-Ponty e de Sigmund Freud possibilita uma leitura do corpo como uma instância viva e pulsional que resiste a pretensão de uma definição objetiva do corpo. A subjetividade que permeia todas as partes e mecanismos corporais, bem como as forças pulsionais que agem sobre os mesmos, subvertem toda e qualquer pretensão de enquadramento reducionista, e impõem à corporeidade um caráter vivido e surpreendente.

Orientador: Fátima Regina Rodrigues Évora / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-20T02:51:46Z (GMT). No. of bitstreams: 1 Rovaris_TatianaRomero_D.pdf: 1628110 bytes, checksum: 92174372c4b7f546494bec0557c34f7f (MD5) Previous issue date: 2012 / Resumo: Para Pierre Gassendi (1592-1655) o conhecimento só é possível em bases empíricas, porém ocorre dele ser um atomista. Assim, ele desenvolve uma teoria do conhecimento que possui como núcleo o empirismo, que professa que o conhecimento é obtido através dos sentidos e o atomismo, que afirma as coisas são compostas de partículas materiais que são inobserváveis quando não estão em compostos. Deste modo, o objetivo desse trabalho é investigar a teoria do conhecimento em Gassendi no que diz respeito à sua noção de alma. Assim como os átomos professados pelo filósofo, a alma também é inobservável e mesmo assim ambos são tratados dentro de uma teoria atomista da matéria e de uma teoria do conhecimento empirista. Além disso, a noção de alma é um tema problemático na filosofia de Gassendi, pois seu estatuto como material ou imaterial não é esclarecido diretamente pelo filósofo e uma interpretação adequada de tal noção pode ajudar a entender se existe ou não dificuldade quando se enxerga a alma como um objeto do conhecimento. Se a mente for material, se igualaria aos objetos da sensação e aos próprios dados que eles transmitem e se fosse imaterial fugiria da concepção de que tudo que existe no mundo são átomos e vazio / Abstract: To Pierre Gassendi (1592-1655) knowledge is only possible on empirical basis, however happens that he is an atomist. Thus, he develops a theory of knowledge that has as its core empiricism, that affirms that knowledge is obtained through the senses and atomism, which defends that things are composed of material particles that are not passible of observation when they are not in compounds. In such case, the aim of this work is to investigate Gassendi's theory of knowledge when it deals with the notion of soul. Just like the atoms the philosopher defends, the soul is also unobservable and even so both are treated from an atomist matter theory and an empiricist theory of knowledge point of view. Besides that, the notion of soul is a problematic subject in Gassendi's philosophy because its statute as material or immaterial is not properly elucidated by the philosopher and an appropriate interpretation of such notion can help to explain if there are or if there are not difficulties when one sees the soul as an object of knowledge. If the mind is supposed to be material, it would be just like the other objects of sensations and the data they transmit and if it is supposed to be immaterial it would not fit with the conception that everything that exists in the world are atoms and void / Doutorado / Filosofia / Doutor em Filosofia