Originally presented as the author's Thesis (doctoral)--Universität Heidelberg, 1983. / Includes bibliographical references (p. 187-208).

Cette thèse ambitionne de comprendre la dimension métaphysique de la crise écologique contemporaine. Pour ce faire, nous analysons d’abord ce que nous considérons comme les deux fondements métaphysiques de cette crise : d’une part l’éloignement progressif de la subjectivité vis à vis de la nature et d’autre part l’incapacité, après la révolution transcendantale kantienne, à penser la nature indépendamment de son rapport au sujet qui la pense. Nous signalons ce tournant transcendantal, où la nature est devenue une nature pour l’homme plutôt qu’une nature d’avant l’homme, comme le moment décisif de la séparation entre sujet et nature. Puis, nous examinons, à partir de la Naturphilosophie de Schelling et de l’ontologie de la nature du dernier Merleau-Ponty, les tentatives des philosophies de la nature de repenser le rapport entre sujet et nature, afin de sortir des impasses où la philosophie transcendantale avait mené. Enfin, nous esquissons, à partir des travaux de Whitehead, Simondon et Deleuze, une pensée non anthropocentrique et non-dualiste de la nature, où c’est la nature qui vient à la pensée plutôt que d’être subsumée sous les catégories a priori d’un sujet qui la déterminerait. Nous défendons l’idée qu’une telle pensée de la nature, en proposant un constructivisme respectueux qui « pousse au milieu des choses » (Deleuze), est susceptible d’être à la hauteur des défis écologiques actuels et du nécessaire tournant écologique de la pensée qui s’impose. / This thesis aims to consider the metaphysical dimension of the current ecological crisis. By narrowing down the crisis to its metaphysical components, we analyze what we identify as its main source: the growing distancing between nature and thought, which leads to our incapacity to think nature on its own terms. We argue that both the modern bifurcation of nature and Kant’s transcendental revolution are at the base of this distancing between nature and thought. And yet, limited scope of these approaches turned out to be prolific. They inspired philosophies of nature to develop a very fertile ground to think nature and the future of philosophy’s relation to nature after transcendental philosophy. It is these philosophies of nature that we seek to explore in the second moment of our research. We examine Schelling’s Naturphilosophie and the later Merleau-Ponty’s engagement with philosophy of nature, in order to locate the way in which they try to overcome certain limits of transcendental philosophy’s approach to nature. Finally, after tracing certain elements from Whitehead’s and Deleuze’s philosophy of nature, and its relevance for thinking nature in a non-anthropocentric nor dualistic way. We locate in these philosophies of nature a way of thinking where it is nature that comes to thought, and not the transcendental subject that determines or constitutes nature by subsuming it under universal concepts. This thought of nature assumes itself as constructivist, but it is a special type of constructivism, one that « grows in the midst of things » (Deleuze). One such thinking, we defend, would be able to live up to the challenges raised in an age of ecological crisis.

[pt] Esta investigação tem por objetivo apresentar um modelo de cooperação entre filosofia e ciência experimental, por meio de um domínio comum, a matemática, especialmente a álgebra. Essa coordenação entre dois domínios situados em níveis distintos de conhecimento da realidade natural chama-se filosofia da natureza, e havia sido proposta por Aristóteles nos oito livros da Física. Com o advento da ciência experimental moderna entre os séculos XVI e XVII, tal tipo de investigação passou a ter um caráter secundário, porquanto se entendeu que as teorias, especialmente as de base matemática, e o método experimental em conjunto seriam suficientes para dar conta da estrutura da realidade. No entanto, faz-se necessário -- e esta é nossa proposta --, em decorrência das questões de limite suscitadas pela própria ciência experimental, retomar uma investigação complementar à científica ou epistêmica, e coordenada com esta, de modo a prover um conhecimento integral, totalizante, da realidade natural. Portanto, analisa-se o alcance da ciência experimental quanto à compreensão científica da natureza da matéria, expondo certas limitações deste tipo de enfoque, tendo por base a epistemologia proposta pelo filósofo Jacques Maritain. Em seguida, analisa-se o estatuto metafísico ou ontológico da matéria, com base em vários textos de Tomás de Aquino, e propõe-se um modelo algébrico para a representação de elementos daquela ontologia. Por fim, apresentam-se algumas conseqüências que se podem extrair desse modelo, com vistas à compreensão de aspectos da realidade natural como espaço-tempo e movimento, não-localidade quântica, e uma proposta de visão totalizante da realidade física,denominada holomovimento, sugerida pelo físico David Bohm. / [en] The main purpose of this enquiry is to provide a cooperative framework for philosophy and experimental science. This should be accomplished by means of a common domain, namely mathematics, specifically through algebra. Such a coordination between two different levels of knowledge of the natural world is named philosophy of nature, and had been proposed by Aristotle in his eight book Physics. As an outcome of the rise of modern science between 16th and 17th centuries, this kind of enquiry has been left aside as a secondary enterprise. For it has been a common understanding that modern scientific theories together with experimental methods would suffice to account for the structure of reality.However, I shall propose that it is necessary -- as a consequence of edge research on experimental sciences -- to resume a complementary enquiry to the scientific (epistemic) research, in such a coordinated way with this latter as to provide a whole knowledge of the natural world. Thus, I shall analyze the concept of matter as it is understood by experimental science, and based upon Jacques Maritain´s proposed epistemology I shall present some of the shortcomings of scientific approach to matter. Shortly afterwards, I shall analyze the metaphysical (ontological) status of matter based upon several writings from Thomas Aquinas, and I shall propose an algebraic model to represent some of the ontological elements that build up matter from a metaphysical point of view. Lastly, I shall present some of the consequences that can be obtained from that model in order to gain a metaphysical understanding of physical aspects such as space-time and movement, quantum non-locality, and also a whole perspective of physical reality as proposed by David Bohm which he called holomovement.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O principal objetivo do presente trabalho consiste em demonstrar que, segundo a Lógica, a Filosofia do Espírito e a Estética de Hegel, os âmbitos da natureza e do espírito, tal como descritos pelo autor, não podem ser concebidos como âmbitos isolados entre si, mas devem ser tidos antes como domínios interligados por dois importantes fundamentos conceituais, a saber: em primeiro lugar, Hegel concebe tanto o espírito quanto a natureza como modos de manifestação da Ideia Absoluta; em segundo lugar, Hegel define a natureza como o espírito alienado de si. Sendo assim, investigaremos em que consiste tal estado de alienação e o modo como o mesmo se torna evidente em meio às considerações do autor sobre a natureza, bem como o modo pelo qual tal alienação é, por assim dizer, superada pelo próprio espírito imanente à natureza, superação esta que o conduz ao reino da consciência. Entretanto, é importante ter em mente desde já que a suspensão deste estado de alienação não ocorre de forma repentina: ao contrário, a assim chamada des-alienação do espírito se dá por meio de um processo gradual, onde a essência espiritual da natureza se torna mais manifesta à medida que o auto-movimento torna-se perceptível como algo imanente aos seres naturais, tendo como ápice de sua manifestação a natureza orgânica. Nesta forma de existência natural, a alma ― termo cunhado a partir do termo latino anima, a fonte de animação dos organismos em geral ― lhes empresta a vitalidade que lhes é própria, vitalidade esta que, como veremos, consiste na forma de expressão mais elevada da presença do espírito na natureza. / This dissertation aims at demonstrating that, according to Hegels Logic, Philosophy of Spirit and Aesthetics, the domains of nature and spirit cannot be conceived as two completely isolated domains, but rather as domains which are intimately connected by two important conceptual grounds, namely, the fact that Hegel conceives both nature and spirit as two modes of manifestation of the Absolute Idea and the fact that Hegel defines nature as the spirit existing as alienated from itself. In this way, we shall analyze such state of alienation, in order to clarify exactly what it is and how it expresses itself among the authors descriptions of the natural realm; besides, we shall also investigate how such alienation is, so to speak, overcome by the spirit lying within the essence of nature, which leads to the rise of consciousness. However, according to Hegel, the overcoming of such state of alienation is not something that happens instantly: on the contrary, it consists in a gradual process, in which the immanent spiritual essence of nature unfolds itself and becomes more clearly manifested as the property of self-movement begins to be acknowledged as something inherent to the natural beings, organic nature being the apex of spirits manifestation within nature. In the realm of organic nature, the soul a term that is related to the Latin word anima, the source of animation of organisms in general grants them the vitality which characterizes them as living beings; as we shall see, this vitality is the most elevated way of the spirits manifestation within nature.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O principal objetivo do presente trabalho consiste em demonstrar que, segundo a Lógica, a Filosofia do Espírito e a Estética de Hegel, os âmbitos da natureza e do espírito, tal como descritos pelo autor, não podem ser concebidos como âmbitos isolados entre si, mas devem ser tidos antes como domínios interligados por dois importantes fundamentos conceituais, a saber: em primeiro lugar, Hegel concebe tanto o espírito quanto a natureza como modos de manifestação da Ideia Absoluta; em segundo lugar, Hegel define a natureza como o espírito alienado de si. Sendo assim, investigaremos em que consiste tal estado de alienação e o modo como o mesmo se torna evidente em meio às considerações do autor sobre a natureza, bem como o modo pelo qual tal alienação é, por assim dizer, superada pelo próprio espírito imanente à natureza, superação esta que o conduz ao reino da consciência. Entretanto, é importante ter em mente desde já que a suspensão deste estado de alienação não ocorre de forma repentina: ao contrário, a assim chamada des-alienação do espírito se dá por meio de um processo gradual, onde a essência espiritual da natureza se torna mais manifesta à medida que o auto-movimento torna-se perceptível como algo imanente aos seres naturais, tendo como ápice de sua manifestação a natureza orgânica. Nesta forma de existência natural, a alma ― termo cunhado a partir do termo latino anima, a fonte de animação dos organismos em geral ― lhes empresta a vitalidade que lhes é própria, vitalidade esta que, como veremos, consiste na forma de expressão mais elevada da presença do espírito na natureza. / This dissertation aims at demonstrating that, according to Hegels Logic, Philosophy of Spirit and Aesthetics, the domains of nature and spirit cannot be conceived as two completely isolated domains, but rather as domains which are intimately connected by two important conceptual grounds, namely, the fact that Hegel conceives both nature and spirit as two modes of manifestation of the Absolute Idea and the fact that Hegel defines nature as the spirit existing as alienated from itself. In this way, we shall analyze such state of alienation, in order to clarify exactly what it is and how it expresses itself among the authors descriptions of the natural realm; besides, we shall also investigate how such alienation is, so to speak, overcome by the spirit lying within the essence of nature, which leads to the rise of consciousness. However, according to Hegel, the overcoming of such state of alienation is not something that happens instantly: on the contrary, it consists in a gradual process, in which the immanent spiritual essence of nature unfolds itself and becomes more clearly manifested as the property of self-movement begins to be acknowledged as something inherent to the natural beings, organic nature being the apex of spirits manifestation within nature. In the realm of organic nature, the soul a term that is related to the Latin word anima, the source of animation of organisms in general grants them the vitality which characterizes them as living beings; as we shall see, this vitality is the most elevated way of the spirits manifestation within nature.

Orientador: Fatima Regina Rodrigues Evora / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-07T00:17:14Z (GMT). No. of bitstreams: 1 Guidi_Anastasia_D.pdf: 6241137 bytes, checksum: 54d0582388b5996406055e21750d086f (MD5) Previous issue date: 2006 / Resumo: Apresentamos aqui um estudo da Astronomia nova, trabalho publicado pelo astrônomo alemão Johannes Kepler em 1609. O livro é composto na forma de uma narrativa histórica daquela que o astrônomo chamou sua guerra contra Marte, trabalho exaustivo de análise e interpretação dos dados previamente coletados pelo grande observador Tycho Brahe que teve como resultado a descoberta das duas primeiras leis dos movimentos planetários que levam o nome de Kepler. Mostramos que, à luz da Defesa de Tycho contra Ursus, tratado póstumo escrito por Kepler cerca de uma década antes da publicação da Astronomia nova, a estrutura narrativa desta última revela-se como a exposição de um método de pesquisa, segundo o qual o astrônomo percorreu o caminho que leva dos movimentos observados do planeta à determinação de seu percurso real em torno do Sol. Procuramos destacar os principais elementos constituintes deste método, reconstruindo o caminho que leva à descoberta da forma elíptica da órbita do planeta / Abstract: We present an exposition on the New astronomy, published by the german astronomer Johannes Kepler in 1609. The book is composed in the form of a historical narrative of Kepler's war on Mars, exhaustive work of analysis and interpretation of data relative to the planet previously collected by the great obderver Tycho Brahe, which resulted on the discovery of the two first laws of planetary motion that bear Kepler¿s name. We have shown here that in light of Tycho¿s defence against Ursus, posthumous work written by Kepler about a decade before the publication of the New astronomy, the historical narrative presented in the latter is the blueprint of a method, by means of which the astronomer derived the true orbit of Mars around the Sun from the observed motions of the planet. We have attempted to provide an account of the main elements of this method, reconstructing the path that leads to the discovery of the elliptical shape of the planet's orbit / Doutorado / Doutor em Filosofia

The overall objective of this research is to analyze the reception of the philosophy of Bacon in certain theoreticians of environmental sciences. The specific objectives are: to explore the Baconian concept of nature, the concept of progress and the absorption of these concepts in environmental sciences. The work is structured in three chapters. The first deals with the concept of nature. The second is about the idea of progress and the last one presents an analysis on certain appropriations of the Baconian philosophy in Hans Jonas, Andrew Brennan and Mauro Grün. The research is fundamental and bibliographic. Thus, the methodological procedures adopted were reading and textual analysis The relevance of the work consists in two fundamental points: Bring the Baconian thought for nvironmental discussions. ii) Criticizes the hegemonic vision of environmental sciences against modernity. It is in this sense that we store expectations to increase the existing bibliography on Bacon, especially with respect to the relevance of his thought. This research seeks to interdisciplinarity in so far as it interacts not only with the ph ilosophy, but also with the sociology, ethics and environmental education. / O objetivo geral dessa pesquisa é analisar a recepção da filosofia de Bacon em determinados teóricos das ciências ambientais. Os objetivos específicos são: estudar o conceito baconiano de natureza, a noção de progresso e a absorção desses conceitos nas ciências ambientais. O trabalho está estruturado em três capítulos. O primeiro versa sobre o conceito de natureza. O segundo, sobre a ideia de progresso. E o último, sobre determinadas apropriações da filosofia baconiana em Hans Jonas, Andrew Brennan e Mauro Grün. A pesquisa é fundamental e bibliográfica. Assim, os procedimentos metodológicos adotados foram leitura e análise de texto. A relevância do trabalho consiste em dois pontos fundamentais. i) Vincular o pensamento baconiano às discussões ambientais. ii) Criticar a visão quase hegemônica por parte das ciências ambientais contra a modernidade. É nesse sentido que guardamos expectativas de acréscimo à bibliografia existente sobre Bacon, especialmente no que tange à atualidade de seu pensamento. Esta pesquisa busca a interdisciplinaridade na medida em que dialoga não só com a filosofia, mas também com a sociologia, a ética e a educação ambientais.

This dissertation examines Cicero’s contribution to the rise of astronomy and astrology in the literary and cultural milieu of the late Republic and early Empire. Chapter One, “Rome’s Star Poet,” examines how Cicero conceives of world building through words to connect Rome to the stars with the Latin language. Through a close study of the Aratea, I consider how Cicero’s pioneering of Latin astronomical language influenced other writers, especially his contemporaries Lucretius and Catullus. In Chapter Two, “The Stars and the Statesman,” I examine Cicero’s attitudes towards politics. By analyzing Scipio’s Dream and astronomy in De re publica, I show how Cicero uses cosmic models to yoke Rome to the stars. To understand the astral dimensions of Cicero’s philosophy, in Chapter Three, “Signs and Stars, Words and Worlds,” I provide a close reading of Cicero’s poetic quotations in context in the De natura deorum and De divinatione to show how Cicero puts the Aratean cosmos to the test in Academic fashion. Ultimately, I argue that Cicero profoundly shaped the Roman view of the stars and cemented the link between cosmos and empire.

Selon Aristote, la cause finale est double, suivant ce qu’il indique en cinq endroits stratégiques du corpus : à propos de la relation causale entre la finalité et la matière, dans Physique II ; par rapport à la finalité de la reproduction animale, dans De Anima II ; et un peu plus loin, dans cette même ouvrage, le dualisme est affirmé pour éclairer la manière dont l’âme est fin pour le corps ; dans l’Éthique à Eudème, où il s’agit de préciser la façon dont le dieu est fin pour la sagesse pratique ; enfin, concernant la causalité téléologique du Premier Moteur, dans Métaphysique Λ. Ce dualisme téléologique, formulé dans les occurrences du De Anima II à travers l’expression technique τὸ οὗ et τὸ ᾧ, ayant été développée dans une étude qui ne nous est pas parvenue, est fréquemment comprise en fonction de la finalité de la production technique et traduite par « le but visé » et « le bénéficiaire ». Toutefois, cette tentative d’éclaircir cette expression laconique pose des problèmes assez importants, dont celui de sa pertinence pour l’approche des phénomènes naturels qu’elle est censée expliquer. Cette étude cherche à restituer ce dualisme de la fin au centre de la compréhension aristotélicienne de la téléologie. L’examen des occurrences, ainsi que l’étude des thèmes majeurs de la finalité dans la philosophie de la nature d’Aristote, nous conduisent à mettre en avant deux notions qui permettent expliciter ce à quoi fait référence le dualisme téléologique : la notion d’usage, χρῆσις, et celle de préservation, σωτηρία. / According to Aristotle, the final cause is twofold, as it indicates in five strategic places of the corpus: concerning the causal relation between finality and matter, in Physics II; with respect to the purpose of animal reproduction, in De Anima II; and a little further on, in this same work, this dualism is affirmed to enlighten the way in which the soul is end for the body; in Eudemian Ethics, where is it to specify the way in which the god is an end for practical wisdom; finally, concerning the teleological causality of the Prime Mover, in Metaphysics Λ. This teleological dualism, formulated in the occurrences of De Anima II through the technical expression τὸ οὗ and τὸ ᾧ, having been developed in a study that has not survived to our times, is frequently understood in terms of purpose in technical production and translated by "purpose" and "beneficiary". However, this attempt to clarify this laconic expression raises quite significant problems, including that of its relevance for the approach of the natural phenomena that it is supposed to explain. This study attempts to restore this dualism of the end at the centre of Aristotelian understanding of teleology. The examination of occurrences, as well as the study of the major themes of finality in Aristotle's philosophy of nature, lead us to put forward two notions that make explicit what the teleological dualism refers to: the notion of usage, χρῆσις, and that of preservation, σωτηρία.

Although Merleau-Ponty did not write a book that would explicitly deal with the philosophy of nature, it is clear - thanks to the published transcripts of lectures at the College de France - that he considered this issue to be very important. A philosophy which in its anthropological and ontological concepts overlooks nature is not able to give, according to Merleau-Ponty, a realistic picture of human existence. If the philosophy of nature is not to be subordinated to metaphysics or exact science, it must be based on thinking about our physical, and therefore perceptual- emotional being in the world. Part of this interest in nature is also an interest in non-human animals who bodily inhabit the natural world and relate to it in their own way, although they may share significant biological and behavioral traits with us. In Merleau-Ponty's philosohy, the phenomenology of not only human corporeality and vitality meets with considerations of the being of nature, and the reflection of certain scientific conceptions meets with the clarification of the philosophical concept of nature.