[pt] Adotando como fonte principal de nossa investigação a Ética a Nicômaco, discorreremos, na presente dissertação, acerca dos dois tratados sobre o prazer existentes na obra em questão, a saber, nos capítulos 11, 12, 13 e 14 do livro VII e nos capítulos 1, 2, 3, 4 e 5 do livro X. A primeira parte de nossa pesquisa consistirá em uma breve introdução aos escritos éticos do filósofo de Estagira, seguida de um minucioso mapeamento de nossa autoria dos capítulos há pouco mencionados, onde o tema do prazer é abordado por Aristóteles de maneira mais aprofundada. A segunda parte corresponderá ao exame do pensamento contido no livro VII; mais especificamente, concentrar-nos-emos no tradicional debate em torno da associação feita pelo Estagirita entre os conceitos de hedoné e enérgeia, isto é, entre as noções de prazer e atividade. Por fim, a terceira e última parte desta dissertação abordará a discussão a respeito do prazer localizada no livro X, a qual esclarecerá melhor os posicionamentos apresentados em VII; ademais, nesta última parte, investigaremos também as possíveis contribuições dos debates acerca da felicidade, presentes nos livros I e X, para as investigações acerca do prazer. / [en] Adopting the Nicomachean Ethics as the main source of our investigation, we will discuss, in this dissertation, about the two treatises on pleasure existent in the work in question, namely, in chapters 11, 12, 13 and 14 of book VII and in chapters 1, 2, 3, 4 and 5 of book X. The first part of our research consists of a brief introduction to the ethical writings of the Stagirite, followed by a detailed mapping of the chapters just mentioned, where pleasure is approached by Aristotle in more depth. The second part corresponds to the examination of the thought contained in book VII; more specifically, we will focus on the traditional debate around the association made by Aristotle between the concepts of hedoné and enérgeia, that is, between the notions of pleasure and activity. Finally, the third and last part of this dissertation consists of the discussion about pleasure located in book X, which will better clarify the positions exposed on book VII; moreover, in this last part, we will also investigate the possible contributions of the debates about happiness, present in books I and X, to the investigations about pleasure.

The aim of the diploma theses "Logos in Aristotle Ethics" is to interpret meaning of the term "logos" in Aristotle's work "Nicomachean Ethics". The basic methodical guideline is the structuralist assumption, that a meaning of a term is determined by its relations to other terms contained within the text, and the related assumption of unity of the meaning of the term "logos". The interpretation itself first analyzes structure of several crucial terms, most importantly the relation of a human individual to the society, the concepts of the good, the reality and the possibility, the true and the illusory, and the concept of the natural. The structure of use of the term "logos" is then analyzed in relation to these concepts. These investigations are completed by analysis of the terms of virtue and action. By the means of the structural analysis of these terms, the existence of a distinctive level of reality is established, which is captured by the term "humanity". The existence of humanity is the central point of interest in Aristotle's ethics. In the horizontal regard, there are two poles of humanity - the individual human and the society. In the vertical regard, the humanity is situated between divinity, to which it is related, and bestiality, to which it threatens to fall. Logos is then a kind of...

O objetivo deste trabalho é investigar a teoria da ação humana presente na Ética Nicomaqueia de Aristóteles e, em particular, os elementos que constituem os critérios para a determinação da noção de responsabilidade do agente moral e identificar se tais critérios se encontram presentes na teoria sobre a imitação da ação humana na tragédia grega, apresentada na Poética. Para ilustrar essa possível relação, utilizar-se-á o mito de Édipo, paradigma da discussão sobre a virtude na ação heroica, presente na tragédia de Sófocles, Édipo-Rei. / The aim of this master degree dissertation is to investigate the theory of human action available in Aristotles Nicomachean Ethics. The aim is particularly to investigate the elements that constitute the criteria to determining the notion of responsibility of the agent and to identify if these criteria can be found in the theory about the imitation of human action in Greek tragedy available in Aristotles Poetics. In order to ilustrate this possible relation, it will be used Oedipus myth, as a paradigm of the discussion about virtue in heroic action, available in Sophocles tragedy, Oedipus-Rex.

Chama a atenção o fato de uma obra como O Senhor dos Anéis, de J. R. R. Tolkien, envolver não apenas um herói, mas muitos personagens com um objetivo comum: a destruição do Anel do Poder. Eles criam laços e revelam sentimentos que nós encontramos no dia a dia, na jornada de nossa vida: se tornam amigos. Este projeto busca analisar como a amizade na obra tolkieniana colabora para o desenvolvimento de seus personagens, bem como contribui para o sucesso de seu objetivo final. Para tanto, tomaremos como base teórica o livro Ética a Nicômaco de Aristóteles, obra que se propõe essencialmente a estudar a felicidade, ou seja, o bem último do homem (eudaimonía). Ao aniquilarem o Anel, os heróis da saga tolkieniana realizam seu grande desejo, e ocorre então o que Tolkien chama de eucatástrofe, o final feliz, essencial nas histórias de fada. Ainda no pensamento aristotélico, a amizade seria tanto um sintoma da felicidade do ser humano quanto uma necessidade para que ele alcance essa realização plena. Por conta de Tolkien ter o seu entendimento de imaginário baseado, entre outras questões, no pensamento religioso, buscaremos também apoio na teologia, especialmente na Suma Teológica de São Tomás de Aquino, enxergando, na amizade, uma relação direta com a caridade cristã. Por entendermos que, na contemporaneidade, a centralidade do livro dá espaço para outras produções artísticas, nos apoiaremos também nas adaptações fílmicas de O Senhor dos Anéis, dirigidas pelo neozelandês Peter Jackson. Tal análise comparativa visa trazer mais elementos para o estudo sobre a amizade na narrativa de Tolkien, visto que o homem contemporâneo, especialmente o jovem, se mostra, cada vez mais, apoiado no universo do audiovisual, muitas vezes partindo dele para o da literatura. Acreditamos que nosso projeto chega em boa hora, visto que tanto o livro quanto o filme em questão envolvem e fascinam seu público leitor e espectador, contribuindo para a formação de seu pensamento ético e de seu caráter, servindo de referência a muitas obras do gênero fantasia, em diversas plataformas. / It draws our attention the fact that a work like The Lord of The Rings, by J. R. R. Tolkien, involves not only a single hero, but many characters with a common goal: the destruction of the Ring of Power. They connect with each other and reveal feelings we find day by day in our lives journey: they become friends. This project aims, therefore, to analyze how friendship in the Tolkienian work collaborates for the characters development, as well as it contributes for the success of their final goal. To achieve this, we will take as theoretical basis the book Nicomachean Ethics, by Aristotle, a work that essentially proposes to study happiness, in other words, the ultimate purpose of man (eudaimonia). By annihilating the Ring, the Tolkienian saga heroes achieve their great desire, and what happens then is what Tolkien calls the happy ending, which is essential to fairy stories. Still within the Aristotelian line of thought, friendship would be both a symptom of a human beings happiness and a requirement to reach this full achievement. Since Tolkiens imaginary understanding is based on, among other issues, the religious mindset, we will take theology as support, especially Summa Theologica, by Thomas Aquinas, by seeing, in friendship, a direct association with the Christian charity. Since we understand that, in our present days, the centrality of the book allows other artistic productions, we will also base this study on The Lord of The Rings movie adaptations, directed by the New Zealander filmmaker Peter Jackson. Such comparative analysis aims to bring more elements to the study of friendship in Tolkiens narrative, since the contemporary man, especially the young one, shows an increasing interest in the audiovisual universe, often starting with it and then moving on to literature. We believe that this is a timely project, since both the book and the movies in question involve and fascinate their readers and spectators, contributing to the development of their ethical thinking and character, acting as a reference to many fantasy gender works, in many platforms.

O objetivo deste trabalho é investigar a teoria da ação humana presente na Ética Nicomaqueia de Aristóteles e, em particular, os elementos que constituem os critérios para a determinação da noção de responsabilidade do agente moral e identificar se tais critérios se encontram presentes na teoria sobre a imitação da ação humana na tragédia grega, apresentada na Poética. Para ilustrar essa possível relação, utilizar-se-á o mito de Édipo, paradigma da discussão sobre a virtude na ação heroica, presente na tragédia de Sófocles, Édipo-Rei. / The aim of this master degree dissertation is to investigate the theory of human action available in Aristotles Nicomachean Ethics. The aim is particularly to investigate the elements that constitute the criteria to determining the notion of responsibility of the agent and to identify if these criteria can be found in the theory about the imitation of human action in Greek tragedy available in Aristotles Poetics. In order to ilustrate this possible relation, it will be used Oedipus myth, as a paradigm of the discussion about virtue in heroic action, available in Sophocles tragedy, Oedipus-Rex.

Chama a atenção o fato de uma obra como O Senhor dos Anéis, de J. R. R. Tolkien, envolver não apenas um herói, mas muitos personagens com um objetivo comum: a destruição do Anel do Poder. Eles criam laços e revelam sentimentos que nós encontramos no dia a dia, na jornada de nossa vida: se tornam amigos. Este projeto busca analisar como a amizade na obra tolkieniana colabora para o desenvolvimento de seus personagens, bem como contribui para o sucesso de seu objetivo final. Para tanto, tomaremos como base teórica o livro Ética a Nicômaco de Aristóteles, obra que se propõe essencialmente a estudar a felicidade, ou seja, o bem último do homem (eudaimonía). Ao aniquilarem o Anel, os heróis da saga tolkieniana realizam seu grande desejo, e ocorre então o que Tolkien chama de eucatástrofe, o final feliz, essencial nas histórias de fada. Ainda no pensamento aristotélico, a amizade seria tanto um sintoma da felicidade do ser humano quanto uma necessidade para que ele alcance essa realização plena. Por conta de Tolkien ter o seu entendimento de imaginário baseado, entre outras questões, no pensamento religioso, buscaremos também apoio na teologia, especialmente na Suma Teológica de São Tomás de Aquino, enxergando, na amizade, uma relação direta com a caridade cristã. Por entendermos que, na contemporaneidade, a centralidade do livro dá espaço para outras produções artísticas, nos apoiaremos também nas adaptações fílmicas de O Senhor dos Anéis, dirigidas pelo neozelandês Peter Jackson. Tal análise comparativa visa trazer mais elementos para o estudo sobre a amizade na narrativa de Tolkien, visto que o homem contemporâneo, especialmente o jovem, se mostra, cada vez mais, apoiado no universo do audiovisual, muitas vezes partindo dele para o da literatura. Acreditamos que nosso projeto chega em boa hora, visto que tanto o livro quanto o filme em questão envolvem e fascinam seu público leitor e espectador, contribuindo para a formação de seu pensamento ético e de seu caráter, servindo de referência a muitas obras do gênero fantasia, em diversas plataformas. / It draws our attention the fact that a work like The Lord of The Rings, by J. R. R. Tolkien, involves not only a single hero, but many characters with a common goal: the destruction of the Ring of Power. They connect with each other and reveal feelings we find day by day in our lives journey: they become friends. This project aims, therefore, to analyze how friendship in the Tolkienian work collaborates for the characters development, as well as it contributes for the success of their final goal. To achieve this, we will take as theoretical basis the book Nicomachean Ethics, by Aristotle, a work that essentially proposes to study happiness, in other words, the ultimate purpose of man (eudaimonia). By annihilating the Ring, the Tolkienian saga heroes achieve their great desire, and what happens then is what Tolkien calls the happy ending, which is essential to fairy stories. Still within the Aristotelian line of thought, friendship would be both a symptom of a human beings happiness and a requirement to reach this full achievement. Since Tolkiens imaginary understanding is based on, among other issues, the religious mindset, we will take theology as support, especially Summa Theologica, by Thomas Aquinas, by seeing, in friendship, a direct association with the Christian charity. Since we understand that, in our present days, the centrality of the book allows other artistic productions, we will also base this study on The Lord of The Rings movie adaptations, directed by the New Zealander filmmaker Peter Jackson. Such comparative analysis aims to bring more elements to the study of friendship in Tolkiens narrative, since the contemporary man, especially the young one, shows an increasing interest in the audiovisual universe, often starting with it and then moving on to literature. We believe that this is a timely project, since both the book and the movies in question involve and fascinate their readers and spectators, contributing to the development of their ethical thinking and character, acting as a reference to many fantasy gender works, in many platforms.

In Book VI of the Nicomachean Ethics Aristotle makes the assumption that there are five states of the soul through which we interact with truth. He continues Book VI with a discussion of his intended meaning of each of these states of the soul. In this study the relevant discussions on each state are extracted from the text to enable a clearer understanding of these states, as Aristotle presents them. Subsequently, the role of each state is studied in the context of the entire Nicomachean Ethics. The primary focus is directed at a clearer understanding of Aristotle’s proposed intellectual virtues, and on their respective roles in the ethical life. Simultaneously, the ethical life that Aristotle presents, and its ultimate end eudaimonia, or happiness, are approached from this perspective. Aristotle argues that reason is the distinguishing feature of humans, and that man’s excellence must include the excellent use of this capacity. This study investigates how Aristotle proposes that the rational intellect should reach its completion, and comes to the conclusion that true mastery of the intellect can only result from the cooperation of the five states of the rational soul. It becomes evident that each state of the soul has a different nature and function, and that through directed cooperation they do not compete with one another, but are mutually enhanced. However, Aristotle repeatedly emphasises the importance of extending thought into action. This makes Aristotle’s ethical theory so attractive: he manages to consolidate his theorizing with the value of experienced reality. This is his essential key to happiness, which is experienced both in perception and in action. By approaching the Nicomachean Ethics from the perspective of the five states of the rational soul, an appreciation is acquired for the fine balance by which action and reason may combine to result in man’s fulfilment of his highest potential. It is in this balance that one finds the secret to eudaimonia. / Dissertation (MA)--University of Pretoria, 2011. / Ancient Languages / unrestricted

L’objectif de cette thèse est d’élucider l’intention, la pertinence et la cohérence de l’appropriation par Heidegger des concepts principaux de la philosophie pratique aristotélicienne dans ses premiers cours. Notre analyse portera principalement sur les notions clefs d’energeia et de phronēsis. La première section de la thèse est préparatoire : elle est consacrée à une analyse étroite des textes pertinents de l’Éthique à Nicomaque, mais aussi de la Métaphysique, en discussion avec d’autres commentateurs modernes. Cette analyse jette les fondations philologiques nécessaires en vue d’aborder les audacieuses interprétations de Heidegger sur une base plus ferme. La deuxième et principale section consiste en une discussion de l’appropriation ontologique de l’Éthique à Nicomaque que Heidegger entreprend de 1922 à 1924, à partir des textes publiés jusqu’à ce jour et en portant une attention spéciale à Métaphysique IX. Le résultat principal de la première section est un aperçu du caractère central de l’energeia pour le projet d’Aristote dans l’Éthique à Nicomaque et, plus spécifiquement, pour sa compréhension de la praxis, qui dans son sens original s’avère être un mode d’être des êtres humains. Notre analyse reconnaît trois traits essentiels de l’energeia et de la praxis, deux desquels provenant de l’élucidation aristotélicienne de l’energeia dans Métaphysique IX 6, à savoir son immédiateté et sa continuité : energeia exprime l’être comme un « accomplissement immédiat mais inachevé ». L’irréductibilité, troisième trait de l’energeia et de la praxis, résulte pour sa part de l’application de la structure de l’energeia à la caractérisation de la praxis dans l’Éthique à Nicomaque, et du contraste de la praxis avec la poiēsis et la theōria. Ces trois caractéristiques impliquent que la vérité pratique ― la vérité de la praxis, ce qui est l’ « objet » de la phronēsis ― ne peut être à proprement parler possédée et ainsi transmise : plus qu’un savoir, elle se révèle surtout comme quelque chose que nous sommes. C’est ce caractère unique de la vérité pratique qui a attiré Heidegger vers Aristote au début des années 1920. La deuxième section, consacrée aux textes de Heidegger, commence par la reconstruction de quelques-uns des pas qui l’ont conduit jusqu’à Aristote pour le développement de son propre projet philosophique, pour sa part caractérisé par une profonde, bien qu’énigmatique combinaison d’ontologie et de phénoménologie. La légitimité et la faisabilité de l’appropriation clairement ontologique de l’Éthique à Nicomaque par Heidegger est aussi traitée, sur la base des résultats de la première section. L’analyse de ces textes met en lumière la pénétrante opposition établie par Heidegger entre la phronēsis et l’energeia dans son programmatique Natorp Bericht en 1922, une perspective qui diverge fortement des résultats de notre lecture philologique d’Aristote dans la première section. Cette opposition est maintenue dans nos deux sources principales ― le cours du semestre d’hiver 1924-25 Platon: Sophistes, et le cours du semestre d’été 1924 Grundbegriffe der aristotelischen Philosophie. Le commentaire que Heidegger fait du texte d’Aristote est suivi de près dans cette section: des concepts tels que energeia, entelecheia, telos, physis ou hexis ― qui trouvent leur caractérisation ontologique dans la Métaphysique ou la Physique ― doivent être examinés afin de suivre l’argument de Heidegger et d’en évaluer la solidité. L’hypothèse de Heidegger depuis 1922 ― à savoir que l’ontologie aristotélicienne n’est pas à la hauteur des aperçus de ses plus pénétrantes descriptions phénoménologiques ― résulte en un conflit opposant phronēsis et sophia qui divise l’être en deux sphères irréconciliables qui auraient pour effet selon Heidegger de plonger les efforts ontologiques aristotéliciens dans une impasse. Or, cette conclusion de Heidegger est construite à partir d’une interprétation particulière de l’energeia qui laisse de côté d’une manière décisive son aspect performatif, pourtant l’un des traits essentiels de l’energeia telle qu’Aristote l’a conçue. Le fait que dans les années 1930 Heidegger ait lui-même retrouvé cet aspect de l’energeia nous fournit des raisons plus fortes de mettre en doute le supposé conflit entre ontologie et phénoménologie chez Aristote, ce qui peut aboutir à une nouvelle formulation du projet heideggérien. / The purpose of this thesis is to sort out the intent, the philosophical relevance and the consistency of Heidegger’s appropriation of the basic tenets of Aristotle’s practical philosophy in his early lecture courses. Our analysis will focus mainly on the key notions of energeia and phronēsis. The first preparatory section of the thesis is devoted to a close analysis of Aristotle’s relevant texts of the Nicomachean Ethics, but also of the Metaphysics, in discussion with other modern commentators. This lays the philological groundwork which will enable us to engage Heidegger’s challenging interpretations on a more secure footing. The second and main section discusses Heidegger’s ontological appropriation of Aristotle’s Nicomachean Ethics from 1922 to 1924 on the basis of the texts so far published, and with a special attention to Metaphysics IX. The main result of section I is an insight into the central character of energeia for Aristotle’s project in the Nicomachean Ethics and, more specifically, for his understanding of praxis, which in its genuinely original sense turns out to be a way of being of human beings. Our analysis recognizes three essential traits to energeia and praxis, two of which stemming from the analysis of Aristotle’s own elucidation of energeia in Metaphysics IX 6, namely immediacy and continuity: energeia expresses being as an ‘immediate unfinished fulfillment’. Irreducibility, the third trait of energeia and praxis, results from applying the structure of energeia to the characterization of praxis in the Nicomachean Ethics, and from contrasting it with poiēsis and theōria. These three features entail that practical truth―the truth of praxis, the ‘object’ of phronēsis―cannot be properly possessed and thus transferred: more than something we know, it is something we are. It is this special character of practical truth that primarily attracted Heidegger to Aristotle in the early 1920s. Section II, devoted to Heidegger’s texts, starts by reconstructing some of the intellectual steps that led him to resort to Aristotle for the development of his own philosophical project, characterized by a profound, yet intriguing intermingling of ontology and phenomenology. The legitimacy and feasibility of Heidegger’s pointedly ontological appropriation of the Nicomachean Ethics is also discussed, on the basis of the results of section I. The analysis of these texts is characterized by the sharp opposition set by Heidegger between phronēsis and energeia in his 1922 programmatic Natorp Bericht, a perspective that strongly diverges from the results of our philological reading of Aristotle in section I. The assessment of this opposition is maintained throughout the discussion of the two main sources―the 1924-25 winter course Platon: Sophistes, and the 1924 summer course Grundbegriffe der aristotelischen Philosophie. Heidegger’s direct commentary of Aristotle’s text is followed closely in this section: concepts such as energeia, entelecheia, telos, physis and hexis―which find their ontological characterization in the Metaphysics or Physics―need to be scrutinized in order to follow Heidegger’s argument and to assess its soundness. Heidegger’s hypothesis from 1922―namely, that Aristotle’s ontology does not fit the insights of his more penetrating phenomenological descriptions―eventually culminates in a clash between phronēsis and sophia which divides being into two irreconcilable spheres and brings Aristotle’s ontological efforts to a dead end. Yet, this conclusion of Heidegger is built upon a specific interpretation of energeia that critically leaves in the shade its performative side, one of its essential traits as Aristotle conceived it. The fact that in the 30s Heidegger himself comes to see this side of energeia provides us with stronger grounds to question the supposed conflict between ontology and phenomenology in Aristotle, which can result in a new formulation of the Heideggerian project.

Made available in DSpace on 2016-04-27T17:27:09Z (GMT). No. of bitstreams: 1 Mateus Perito.pdf: 627182 bytes, checksum: cffa7692af72abb5acc950f26f0b117f (MD5) Previous issue date: 2014-10-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The concept of philia occupies much of Aristotle's Nicomachean Ethics and generates several problems with the rest of the work. This research aims to resolve the inconsistency between the concepts of friendship and self-sufficiency and to carry out this task, this research is devoted to an exposition of the concepts of friendship and self-sufficiency in the first two chapters, and finally in the third, passes to the resolution of the inconsistency. From a reading of the notion of allos autos (another self), is intended to show that not only the concept of friendship does not contradict with the concept of autarkéia (self-sufficiency), but also that the concept of philia (friendship) acts as a stabilizing agent of human happiness against contingency multiplicity / O conceito de philia ocupa boa parte da Ética a Nicômaco de Aristóteles e gera diversos problemas em relação ao restante da obra. A presente investigação tem como objetivo solucionar a inconsistência entre os conceitos de amizade e autossuficiência e, para levar a cabo esta tarefa, dedica-se, nos dois primeiros capítulos, a uma exposição dos conceitos de amizade e autossuficiência para finalmente no terceiro passar à resolução dessa inconsistência. A partir de uma leitura da noção de allos autos (outro eu), pretende-se mostrar que não somente o conceito de amizade não se contradiz com o de autarkéia (autossuficiência), mas que o conceito de philia (amizade) age como um agente estabilizador da felicidade humana frente à multiplicidade da contingência

<p>This dissertation addresses party-culture in political parties represented in the Swedish parliament. Party-culture is investigated by studying collective self-images and norms in Swedish parliamentary party-groups (PPG). The aim of this investigation is to contribute to understanding of the conditions under which parliamentary work is carried out. In order to expand our understanding of these conditions this dissertation looks beyond the formal processes by which party-groups deliver their political message and make decisions, and instead highlights the cultural aspects of these party organizations in the parliament.</p><p>The method of analysis is qualitative and the material for the study consists of 53 interviews with members of parliament from all represented parties. The parties studied are thus the Social Democratic, Moderate, Liberal, Christian Democrats, Left, Centre, and Green. In addition, some participant observation for the 1998-2002 mandate period in used. </p><p>The empirical investigation shows that party-culture is revealed via four basic themes: political ability, feelings of political responsibility, the importance social fellowship, and the party’s strength in relation to individual party members. </p><p>The party’s culture based on the four themes noted above provides a theoretical structure for interpretation that combines an Aristotelian idea about basic knowledge types, <i>sophia</i> and <i>phronesis</i>, with cultural theorists Mary Douglas’ grid-group-analysis. Based on this interpretation method it is shown that party-cultures distinguish themselves from each other in a way that diverges from the left-right spectrum that dominates Swedish politics. At the same time as the parties demonstrate differences in party-culture, there are also some similarities between the parties, and these similarities suggest that the parties have adjusted themselves to a more general culture within the parliament, most visibly the focus on factual knowledge and a certain requirement for modesty from party members.</p>