Orientador: Roberto Romano da Silva / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-07-22T09:22:14Z (GMT). No. of bitstreams: 1 Reis_ClaudioAraujo_D.pdf: 14991627 bytes, checksum: 5624bad925ff701a2eddfd8c9c10cdf3 (MD5) Previous issue date: 1997 / Resumo: Não informado / Abstract: Not informed. / Doutorado / Doutor em Filosofia

Orientador: Jose Oscar de Almeida Marques / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-11T06:19:08Z (GMT). No. of bitstreams: 1 Costa_EdgarRogerioda_M.pdf: 794165 bytes, checksum: 6873d9f03769cf8f582800affb44e72d (MD5) Previous issue date: 2008 / Resumo: Esta dissertação é uma leitura da noção de convívio social em diversos escritos de Rousseau. É uma análise de como o autor dialoga com o seu tempo a partir de temas voltados à vida em sociedade. No primeiro capítulo, dedico-me a apresentar os pressupostos que dão surgimento ao debate, os quais se encontram no Discurso sobre as Ciências e as Artes e no Discurso sobre a desigualdade. No segundo capítulo, examino pontos importantes da proposta educacional de Rousseau no Emílio, a fim de destacar a necessidade de preparar o indivíduo livre e autônomo, antes dele ser inserido na sociedade. No terceiro capítulo, a partir do romance A Nova Heloísa, analiso a busca do autor por uma perfeita socialização dentro de um contexto familiar comunitário. No quarto capítulo, faço uma leitura do Contrato Social como um projeto político que também persegue uma perfeita socialização, porém aqui buscando recursos para atrair o indivíduo para dentro da comunidade, e dando-lhe uma nova identidade, pautada sobretudo nos interesses comuns / Abstract: This dissertation is a reading of social life notion in several Rousseau¿s writings. It is author¿s discussion with his time, from questions related to life in society. In the first chapter, I dedicate myself to present the basic ideas that give rise to the debate, which are on Discourse on the origin of inequality and Discourse on the Sciences and Arts. In the second chapter, I examine important points about Emile¿s educational proposal, in order to highlight the need to prepare the individual free and autonomous, before insert him into society. In the third chapter, from the novel The New Heloise, I analyze the author¿s seek for a perfect socialization within a family and communitarian ambient. In the fourth chapter, I read the Social Contract as a political project that pursues a similar perfect socialization, but seeking resources to attract the individual into the community and giving him a new identity, based on common interests / Mestrado / Filosofia, Etica / Mestre em Filosofia

Orientador: Jose Oscar de Almeida Marques / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-12T08:25:06Z (GMT). No. of bitstreams: 1 Garcia_DanieladeFatima_M.pdf: 1264425 bytes, checksum: 0f30e925c410034d460d5fae6f29321d (MD5) Previous issue date: 2008 / Resumo: Publicada em Paris no ano de 1753 durante a "Querela dos Bufões", a Carta sobre a Música Francesa de Jean-Jacques Rousseau, apesar de se referir à tradicional disputa construída em torno do paralelo entre a música francesa e a italiana, difere-se da maioria dos textos publicados na época referente ao assunto. A Carta de Rousseau traz um estudo estético original que atribui às características próprias da língua a função melódica da música, afirmando depender daí então a beleza da composição. Essa perspectiva estética assumida por Rousseau se apóia em sua teoria da unidade da melodia que instaura outra disputa musical, desta vez entre a preferência dada à melodia ou à harmonia em uma composição. Se a teoria exposta por Rousseau na Carta acaba por desqualificar a música e o gosto francês é, sobretudo, na figura de Jean-Philippe Rameau que recai a crítica do autor causando uma ruptura estética com a tradição da música francesa. O objetivo desta pesquisa é o de investigar conceitos e princípios usados por Rousseau na Carta ressaltando sua importância não apenas sob o aspecto histórico, mas principalmente pelo aspecto filosófico, já que o texto de Rousseau encontra reflexos em outras obras do autor. A título de apêndice apresentamos uma tradução da Carta sobre a Música Francesa, texto que se mostra indispensável para o conhecimento da teoria musical de Rousseau e dos valores estéticos que implica. / Abstract: Published in Paris in the 1753 during "Guerre des Bouffons", the Lettre sur Ia Musique Française by Jean-Jacques Rousseau, although to refere to tradictional dispute fonned around the paralIel between the french music and the italian music, disagree itself of the majority of the text published in the age referring to subject. The Lettre writed by Rousseau bring a original study esthetic that attribute at characteristics peculiar of the language the melody function of the music, affirming to depend this, then, the beauty of the composition. This esthetic perspective assumed by Rousseau to sustain itself in his theory of the unity melody that establishs another music controversy, this time between the preference gived to melody or to hannony in a composition. If the theory exposed by Rousseau in the Letttre to finish to desqualify the music and the french taste is, over alI, in the figure Jean-Philippe Rameau that falIs again the author's . critique causing a esthetic rupture with the tradition of the french music. The objective this research is the investigation the conceptions and principIes used by Rousseau in the Lettre standing out her importance not only under the history aspect but mainly by philosophic aspect, once the Rousseau's text finds out reflections in others works of the author. With the appendix we present a translation to portuguese for the Lettre sur Ia Musique Française, text that itself shows indispensable to knowledge of the Rousseau's music theory and the esthetic valors that involvement. / Mestrado / Filosofia / Mestre em Filosofia

Orientador: José Oscar de Almeida Marques / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-26T05:24:45Z (GMT). No. of bitstreams: 1 Bezerra_GustavoCunha_D.pdf: 1717732 bytes, checksum: fbc87388c8d0ec85cd68213a555e0350 (MD5) Previous issue date: 2014 / Resumo: O presente trabalho discute a presença do olhar rousseauniano dirigido à natureza no contexto da Profissão de fé do Vigário saboiano e procura mostrar que, ao voltar-se para a natureza, Rousseau encontra na noção de ordem aí existente o fundamento de seu pensamento filosófico e religioso. Tal pensamento expressa, por sua vez, o desejo de interiorizar essa ordem que ele percebe existir no universo. A fim de explorar o referido processo de apreensão da ordem, o estudo aqui realizado versa sobre três aspectos relevantes desse processo, que são: os fundamentos filosóficos que sustentam a concepção de ordem da natureza, o olhar rousseauniano dirigido ao espetáculo da natureza, que se contrapõe ao desastre das relações humanas e, por fim, a repercussão da ideia de ordem da natureza no pensamento religioso de Rousseau / Abstract: The present work discusses the presence of Rousseau's regard turned to nature in the context of the Profession of Faith of a Savoyard Vicar and seeks to show that by turning to nature, Rousseau finds in the notion of order the foundation of his philosophical and religious thought. Such thought express the desire to internalize this order that he perceives exist in the universe. To exploit such seizure of order, the study deals of three important aspects of this process, which are: the philosophical foundations that underpin the conception of the order of nature, the Rousseau's regard on the spectacle of nature, which opposed to the disaster of human relations, and finally, the impact of the idea of order of nature in the religious thought of Rousseau / Doutorado / Filosofia / Doutor em Filosofia

Orientador: José Oscar de Almeida Marques / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-23T16:36:30Z (GMT). No. of bitstreams: 1 Vento_MarisaAlves_D.pdf: 3867247 bytes, checksum: 77416f80be30279f0a2a755a9792c709 (MD5) Previous issue date: 2013 / Resumo: A pesquisa apresentada compreende a antropologia rousseauniana, abrangendo desde as investigações sobre o homem e a sua natureza originária até a idealização, no campo político, de uma sociedade fundada sobre a vontade legítima de cada cidadão que a compõe. O objetivo que se impôs alcançar está ancorado no pressuposto de que os princípios antropológicos estabelecidos por Rousseau no Segundo Discurso norteiam o seu pensamento político. Assim, busca-se demonstrar que uma das noções cruciais da sua filosofia política, a vontade geral, tem como fundamento o princípio antropológico do amor de si. Entretanto, para derivar a vontade geral do amor de si, interpretando-a como a vontade que o indivíduo tem pelo todo porque o considera como a si mesmo, é importante compreender como Rousseau justifica e relaciona a existência e a prevalência desse sentimento de preferência por si mesmo com a extrema exigência ética, expressa pela conformação da vontade particular do indivíduo à vontade geral do Estado. A compreensão desse componente primordial da natureza individual exige examinar, mais profundamente, a concepção de indivíduo e o papel específico que o princípio do amor de si desempenha na estruturação da identidade individual. Isto permitirá considerar a pertinência de, por um lado, apontar o amor de si como o vetor do desenvolvimento do indivíduo, e de outro, admitir a possibilidade de que ele constitua o liame social da ordem política legítima, uma vez que permite ao indivíduo buscar seu bem-estar sem se opor a outrem. Em decorrência da primazia desse princípio, a noção de interesse se mostra nuclear no pensamento de Rousseau, pois se apresenta como único objeto possível da vontade. Pretende-se mostrar como a temática do interesse, resultante dos desdobramentos das noções de amor de si e amor próprio, é retomada por Rousseau, que dá a ela uma nova direção e a requalifica segundo uma lógica própria, a lógica de imanência. Nessa perspectiva, a noção de interesse, vista por Rousseau como o bem do ser que deseja, passa a ser uma relação que ganha sua força no ser do indivíduo que, a partir da sua relação consigo mesmo, estabelece a relação com outro e com o mundo. Desse modo, acredita-se que a articulação entre as noções de indivíduo (movido pelo amor de si), interesse (de ser) e vontade geral possa dar conta da possível unidade de interesse do corpo político com o interesse particular de cada indivíduo, o que forma o corolário da vontade geral / Abstract: The present research comprises Rousseau's anthropology, ranging from investigations about man and his original nature to an idealization, in the political field, of a society founded on the legitimate will of every citizen who composes it. The goal proposed is based on the assumption that the anthropological principles established by Rousseau in his Second Discourse guided his political thought. Thus, we seek to demonstrate that the crucial notion to his politics, the notion of general will, is based on the anthropological principle of amour de soi. However, in order to derive the general will from this love by interpreting it as the will that the individual has towards the whole because he feels it as himself, it is important to understand how Rousseau justifies and relates the existence and prevalence of this feeling of preference for itself to the extreme ethical requirement expressed by the particular conformation of the will of the individual to the general will of the State. Understanding this primary componentof the nature of the individual requires a deep look into the concept of the individual and the specific role that the principle of amour de soi plays in the structuring of individual identity. This will permit to consider the relevance, on the one hand, of pointing the amour de soi as the vector of development of the individual, and on the other, of admitting the possibility that it constitutes the social bond of the legitimate political order. Because of the primacy of this principle, the notion of interest appears as the core of Rousseau's thought, because it presents itself as the only possible object of desire. I intended to show how the topic of interest follows the developments of the amour de soi and amour-propre notion's and how Rousseau covers this notion requalifying and redirecting it according to its own logic, the logic of immanence. In this perspective, the notion of interest, that Rousseau sees as the good of the being who desires, becomes a relationship which gains its strength in the being of the individual who, from his relationship with himself, establishes a relationship with others and with the world. In this way, by articulating the notions of individual, amour de soi (interest) and general will, I intended to account for the possible unity of interest of the body political with the private interest of every individual, which forms the corollary of general wil / Doutorado / Filosofia / Doutora em Filosofia

Orientador: Roberto Romano da Silva / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-07-25T03:22:50Z (GMT). No. of bitstreams: 1 Espindola_Arleide_M.pdf: 8916028 bytes, checksum: b71fdaf2cf4723540346079b16f1b568 (MD5) Previous issue date: 1999 / Resumo: Não informado / Abstract: Not informed. / Mestrado / Mestre em Filosofia

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Orientador : João Carlos Kfouri Quartim de Morais / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-07-19T11:17:02Z (GMT). No. of bitstreams: 1 Sahd_LuizFelipeNettodeAndradeeSilva_M.pdf: 36141152 bytes, checksum: c1bd255a10d2eee0fa0dea787c4b38bd (MD5) Previous issue date: 1994 / Resumo: Não informado / Abstract: Not informed. / Mestrado / Mestre em Filosofia

My dissertation examines the relationship between collecting knowledge and writing the world, taking two central figures of the Enlightenment as its starting point, Jean-Jacques Rousseau (1712-78) and Denis Diderot (1713-84). Employing the disciplinary frameworks and methods of early modern history of science and literary studies, I analyze practices of knowledge collection in their two respective “Enlightenment projects,” arguing for the centrality of knowledge and scientific practices in the constitution of the category of literature, especially realist prose writing. I show this, firstly, by examining Rousseau’s large extant collections of pressed plants, the product of his passion for botany in his final years, which he inserted into a late practice of writing and philosophizing the self as promeneur solitaire. Secondly, I demonstrate that the Encyclopédie (1751-72), Diderot’s massive compendium of all knowledge of the arts, sciences, and crafts, was developing an intermediate register of style and representation of knowledge. I focus on the middling status of chemistry and engraving, and discuss the image of the homme de lettres crossing the thresholds of artisans’ workshops to argue that the Encyclopédie generates a mode of representation of the variety of socio-economic life that is an origin point for nineteenth-century realism. These two models, the promeneur solitaire and the homme de lettres, re-emerge in the second half of my project in two later case studies of practices of knowledge collection and writing the world, Émile Zola’s novel series chronicling Second Empire France, the Rougon-Macquart (1871-93) and W.G. Sebald’s (1944-2001) literary-historiographical writings. These examples serve to make a broader argument about how knowledge collection has continued to be central to the category of literature. The jump forward in time necessitated by such a claim is accomplished via a “grammar of juxtaposition” across time and place, outlined in my introduction, which takes as its basis Sebald’s literary practice of bringing together fragments and moments of the past. I show how the extensive notes or dossiers préparatoires that are the extant evidence of Zola’s practice of collecting knowledge via “scientific,” on-the-ground research, conducted on battlefields, in department stores, mines, and food markets were a weapon in his campaign for getting a new kind of socially engaged novel accepted by the literary institution. My final chapter turns back to Sebald to argue that his texts, which juxtapose instances of knowledge collection assembled by a walking historian of nature and human civilization, are a framework for a history of knowledge collection within a broad concept of the Enlightenment.

My dissertation seeks to restore the sentiment of pity to Rousseau’s moral and political system. Rousseau scholarship tends to offer a proto-Kantian interpretation of Rousseau’s concepts of moral liberty and the general will. I argue that these readings neglect Rousseau’s own definition of virtue as the product of an individual’s pity moderating rational self-interest (amour de soi). I offer an account of Rousseau’s moral liberty dependent on this concept of virtue that incorporates the sentiments. I then argue that pity must perform a similar role in the general will because it is through the general will that people express their moral agency. To do so, I explore how Rousseau’s account of pity as a social sentiment is more expansive and active than standard interpretations allow, and thus it is better described as expanded pity or sympathy. Understanding pity’s role in the general will also affects Rousseau’s accounts of equality and individuality. Because virtue demands that pity moderate impulses to excess, the general will that arises from a virtuous citizenry will tend toward distributive equality. A state then best achieves equality by cultivating virtue through private institutions like education and public institutions like civil religion. Finally, I argue that Rousseau’s account of pity alleviates the perceived conflict, first posed by Judith Shklar, between the individual life of man and the homogenized life of citizen. In its expanded form, pity motivates individuals to care about others’ pursuits of their own personal interests while also maintaining a separation between self and other. Exploration into Rousseau’s pity thus has important implications for the kind of political emotions we should look to revitalize in modern democratic society.