Submitted by Edisangela Bastos (edisangela@ufpa.br) on 2015-02-05T20:40:33Z No. of bitstreams: 2 license_rdf: 22974 bytes, checksum: 99c771d9f0b9c46790009b9874d49253 (MD5) Dissertacao_SerMorteApropriacao.pdf: 1111371 bytes, checksum: e9f519650a1bfd29122aefbe8e29426d (MD5) / Approved for entry into archive by Ana Rosa Silva (arosa@ufpa.br) on 2015-02-09T16:11:39Z (GMT) No. of bitstreams: 2 license_rdf: 22974 bytes, checksum: 99c771d9f0b9c46790009b9874d49253 (MD5) Dissertacao_SerMorteApropriacao.pdf: 1111371 bytes, checksum: e9f519650a1bfd29122aefbe8e29426d (MD5) / Made available in DSpace on 2015-02-09T16:11:39Z (GMT). No. of bitstreams: 2 license_rdf: 22974 bytes, checksum: 99c771d9f0b9c46790009b9874d49253 (MD5) Dissertacao_SerMorteApropriacao.pdf: 1111371 bytes, checksum: e9f519650a1bfd29122aefbe8e29426d (MD5) Previous issue date: 2014 / O texto ora apresentado efetiva a discussão principal dos conceitos ser-para-a-morte e si-próprio da filosofia do filósofo Heidegger, embasado no livro Ser e Tempo, tendo por intuito entender como o ser-para-a-morte implica na apropriação do si-próprio. O embasamento metodológico utilizado é o da fenomenologia-hermenêutica, criada pelo próprio autor para dar conta de suas conceituações, formando o conjunto de sua obra. A escrita é desenvolvida em três capítulos. O primeiro faz um apanhado geral sobre o pensamento de Heidegger, refazendo o percurso de seu filosofar, esclarecendo a utilização dos conceitos, por meio de exaustivas explicações, que vão desde o ser, perpassando pelo Dasein, até o ser-para-a-morte, sendo também um alicerce para as próximas etapas. Já o segundo capítulo trata mais fortemente do ser-para-a-morte no enlace com a literatura, na obra “A morte de Ivan Ilitch” de Liev Tolstói, demonstrando na experiência da personagem a apropriação de si, ao encarar a sua morte prematuramente, depois de ser interpelado pela angústia, compreendendo ser-para-amorte. No terceiro capítulo, será feita a síntese das questões debatidas com ênfase no si-próprio, concebendo os conceitos heideggerianos, como cuidado, impessoalidade, silêncio, utilizados na compreensão de uma educação em Heidegger. / The text presented effective discussion of the main concepts being-toward-death and self-esteem of the philosopher Heidegger's philosophy, based on the book Being and Time, with the aim to understand how the being-toward-death implies ownership of selfesteem. The methodological basis used is that of phenomenology, hermeneutics, created by the author himself to realize their concepts, forming the body of his work. Writing is developed in three chapters. The first is an overview of Heidegger's thought, retracing the route of his philosophizing, explaining the use of concepts through comprehensive explanations, ranging from the self, passing by Dasein, to the being-fordeath ; is also a foundation for the next steps. The second chapter is more strongly beunto- death in the link with the literature, the book "The Death of Ivan Ilyich" by Leo Tolstoy, demonstrating the experience of the character of the settlement itself, to face his dying prematurely after being challenged by anxiety, comprising be-unto-death. In the third chapter a summary of the issues discussed with emphasis on self-esteem, conceiving the Heideggerian concepts such as care, impersonality, chatter, used in understanding education in Heidegger will be taken.

Submitted by Edisangela Bastos (edisangela@ufpa.br) on 2017-01-26T11:58:01Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_TranscedenciaLiberdadeMundo.pdf: 355337 bytes, checksum: c5e63aa21637057eecdbe81bc3476c11 (MD5) / Approved for entry into archive by Edisangela Bastos (edisangela@ufpa.br) on 2017-01-26T11:58:20Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_TranscedenciaLiberdadeMundo.pdf: 355337 bytes, checksum: c5e63aa21637057eecdbe81bc3476c11 (MD5) / Made available in DSpace on 2017-01-26T11:58:20Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_TranscedenciaLiberdadeMundo.pdf: 355337 bytes, checksum: c5e63aa21637057eecdbe81bc3476c11 (MD5) Previous issue date: 2014-12-05 / O objetivo da presente dissertação é apontar como Martin Heidegger apresenta, e seus textos do final dos anos 20, os conceitos de Transcendência, liberdade e mundo, e como, a partir destes conceitos, ele estrutura o Ser-aí. A tematização desta obra fundamenta-se mais precisamente nos textos Introdução a Filosofia, Essência da Liberdade Humana e Fundamentação Metafísica da Lógica, fazendo algumas incursões no texto Conceitos Fundamentais de Metafísica: mundo finitude e solidão e aludindo por vezes a Ser e Tempo. Nestas cinco obras de Heidegger encontramos uma estruturação do Ser-aí onde Liberdade e Transcendência aparecem como a essência e o fundamento mesmo deste ente, o Ser-ai, como um ser-no-mundo formador de mundo. Nosso projeto se dividiu em três momentos, no capítulo 1 apresentamos como o conceito de transcendência perpassa o final dos anos 20, no capítulo 2 o conceito e as tematizações de Heidegger sobre a liberdade são atreladas a conceito de transcendência, e por fim, no capítulo 3, a compreensão heideggeriana de mundo é apresentada completando a estruturação do Ser-aí como ser-no-mundo, a partir do entrelaçamento e da co-pertencimento de mundo e transcendência no ultrapassamento de si e do mundo, e por sua vez de co-pertencimento de mundo e liberdade, na medida em que transcendência e liberdade são apresentadas por Heidegger como fundamentos de possibilidade de existência do Ser-aí como um estar aí no mundo como ser-no-mundo, na clareira do ser, como guardião e formados do mundo. / The objective of this dissertation is to point as Martin Heidegger presents, and his late texts of the 20s, the concepts of transcendence, freedom and world, and how, from these concepts, it structures the being-there. The theme of this work is based more precisely in the texts Introduction to Philosophy, Essence of Human Freedom and Metaphysics of Logical Reasoning, making some inroads in the text Metaphysics of Fundamental Concepts: finitude and solitude world and sometimes alluding to Being and Time. These five works of Heidegger we find a structure of Being-there where Freedom and Transcendence appear as the essence and the very foundation of this one, the Self-ai, as a being in the world forming world. Our project was divided into three stages, in Chapter 1 shows how the concept of transcendence permeates the late 20, in chapter 2 the concept and thematizations Heidegger on freedom are linked to the concept of transcendence, and finally, in chapter 3, Heidegger's understanding of the world is presented completing the structuring being-there's like being in the world, from the entanglement and belonging of world and transcendence on the transcendence of self and the world, and in turn belonging of world and freedom, in that transcendence and freedom are presented by Heidegger as the foundation for the possibility of existence of Being-there as being there in the world as being in the world, the clearing of being, as guardian and formed mundo.omo the one being in the world forming world.

植永強. / "2010年9月". / "2010 nian 9 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (leaves 147-152) / Abstract in Chinese and English. / Zhi Yongqiang. / 導論 --- p.13 / Chapter 第一章: --- 回顧與評論 / Chapter 一） --- 海德格哲學並不關連作為德意志種族主義的國家社會主義:朱利安̐£揚(Julian Young) --- p.21 / Chapter 二） --- 海德格哲學和國家社會主義之間有聯繫: / Chapter 甲、） --- 政治事件(支持國家社會主義)作為失誤:鄂蘭(Arendt)與高達美(Gadamar) --- p.25 / Chapter 乙、） --- 從哲學性質上看海德格政治事件: / Chapter 1) --- 《存在與時間》概念的政治性分析:洛維特(Loewith) --- p.30 / Chapter 2) --- 政治事件與海德格哲學關懷:哈貝馬斯(Habermas)與德希達(Derrida) / Chapter i) --- 哈貝馬斯(Habermas) --- p.37 / Chapter ii) --- 德希達(Derrida) --- p.42 / Chapter 第二章: --- 費希特、海德格與形而上學 / Chapter 一、） --- 費希特《告德意志國民書》 / Chapter 1) --- 危機 --- p.49 / Chapter 2) --- 德國民族的理解: / Chapter A) --- 恆常語言、德國民族與精神世界 --- p.49 / Chapter B) --- 費希特與知識學 --- p.52 / Chapter C) --- 學問與德國民族 --- p.56 / Chapter 3) --- 領導方向:國家作為精神世界的維護 --- p.57 / Chapter 4) --- 政策方向:教育 --- p.59 / Chapter 二、） --- 海德格、<德國大學的自身持守>與形而上民族 / Chapter 1) --- 危機:形而上的威脅 --- p.61 / Chapter 2) --- 民族:德國民族作為發生形而上學的民族 / Chapter A、） --- 發問作為最高形式的學問 --- p.67 / Chapter B、） --- <形而上學是什麼>與作為學問激情的「此在」 --- p.69 / Chapter C、） --- 《形而上學導論》與作為形而上學根源的此在 --- p.72 / Chapter 3) --- 領導:國家社會主義作為希望 --- p.79 / Chapter A) --- 亞道夫̐£希特勒(Adolf Hitler)與國家社會主義 --- p.81 / Chapter 4) --- 政策方向:勞動與學問 --- p.87 / Chapter 第三章: --- 《存在與時間》、形而上學與國家社會主義 / Chapter I、） --- 本己性與國家社會主義 / Chapter 1) --- 《存在與時間》工作和此在分析 --- p.92 / Chapter 2) --- 日常性(everydayness) --- p.97 / Chapter 3) --- 本己性和《存在與時間》 / Chapter 甲、） --- 本己性與可能存在 --- p.100 / Chapter 乙、） --- 死亡與本己性 --- p.105 / Chapter 丙、） --- 本己性與存在論基礎 --- p.107 / Chapter 4) --- 本己性、形而上學根源與國家社會主義 --- p.109 / Chapter II、） --- 歷史性與國家社會主義 / Chapter 1) --- 歷史性和《存在與時間》 : / Chapter 甲、） --- 本己的時間性意義 --- p.111 / Chapter 乙、） --- 歷史性和《存在與時間》 --- p.113 / Chapter 2) --- 歷史性、作為形而上學根源與國家社會主義 --- p.115 / Chapter III、） --- 《存在與時間》和作為政治權力主張的國家社會主義 / Chapter 1) --- 本己性、歷史性與作為極權主義的國家社會主義 --- p.118 / Chapter 2) --- 〈存在與時間〉、民族與文化 --- p.118 / Chapter 3) --- 〈存在與時間〉與「英雄」 --- p.121 / Chapter 第四章: --- 鄂蘭、海德格與批判國家社會主義 / Chapter 一、） --- 國家社會主義的科學性意識形態:漢娜̐£鄂蘭(Hannah Arendt) --- p.122 / Chapter 三、） --- 海德格對現代性特徵－－－－科學技術主義的批判 / Chapter 1) --- 國家社會主義與科學技術主義 --- p.128 / Chapter 2) --- 科學技術主義的形而上學基礎 --- p.129 / Chapter 3) --- 費希特、歐洲與科學技術主義 --- p.136 / Chapter 4) --- 技術、戰爭及種族主義 --- p.137 / 結論 --- p.144 / 參考文獻 --- p.147

Tesis para optar al grado de Doctor en Filosof?a / El modelo imperante, con su ?nfasis en el crecimiento y el desarrollo, hasta el punto de operar como ideolog?a ?nica, pone en acci?n una forma de temporalidad radicalmente objetivada en t?rminos de rendimiento. Cabe preguntarse entonces, si no es el pensamiento t?cnico, desvinculado de sus iniciativas racionales-teleol?gicas, y en una instrumentalizaci?n pura, el que determina una coacci?n generalizada que se expresa en t?rminos econ?micos. A este respecto, existe un c?mulo de fen?menos contempor?neos, que muestran una l?gica que comporta una configuraci?n del tiempo en funci?n de su valor monetario, y en ello, el dinero funciona como una forma de tiempo condensado.

Nous cherchons à comprendre la position qu'occupe Nietzsche dans la pensée de Heidegger. D'emblée cette position nous est donnée: il est le dernier métaphysicien et le suprême nihiliste. Heidegger prétend que Nietzsche s'inscrit à l'intérieur du grand mouvement nihiliste, qu'il est un autre philosophe de la tradition occidentale, mais aussi, et avant tout, le dernier de ceux-ci, celui qui tire les conclusions. La question centrale qui guide notre réflexion est la suivante: En quel sens la philosophie de Nietzsche peut-elle être entendue par Heidegger comme l'ultime possibilité du développement de la métaphysique? Cette question fondamentale en contient plusieurs autres, auxquelles nous répondrons dans cet exposé. D'abord, en quoi Nietzsche est-il encore un penseur métaphysique, qu'est-ce qui fait qu'il participe au mouvement de la pensée occidentale, qu'est-ce qui l'attache à cette pensée? En guise de réponse, nous expliquerons ce qu'est la métaphysique selon Heidegger: elle est onto-théologie et concerne l'être de l'homme. Ces trois formes caractéristiques sont aussi présentes dans le discours de Nietzsche. La justice, la volonté de puissance et l'éternel retour du même sont les catégories de sa philosophie. Ces traits saillants seront tour à tour étudiés, en démontrant comment ils sont mutuellement interconnectés. La seconde question dérivée de la question conductrice originale est la suivante: Pourquoi Nietzsche est-il le dernier penseur de la tradition, quel est le sens de l'extrémité qu'est Nietzsche? Nous tenterons de montrer ce qu'apporte l'auteur dans l'histoire de l'être et en quel sens il est résultat, en le mettant en relation avec les cercles de réflexion qu'il vient clore sous l'angle de l'être conçu comme a priori possibilisant. Nous verrons aussi en quoi la temporalité de l'éternel retour constitue l'achèvement de la pensée métaphysique du temps. Ensuite, nous tenterons de répondre à une troisième question, à savoir: Quel monde le trépas de la métaphysique produit-il, quel est le résultat de l'histoire de l'oubli de l'être? Nous chercherons alors l'essence de la technique moderne avant de voir comment la pensée de Nietzsche rend possible cette essence, comment elle entre en relation avec et permet le déploiement de cette époque qui est caractérisée par la commission de toute énergie sans raison. Une autre question se pose en relation avec la question originale: Au sommet du nihilisme occidental, quelle est dorénavant la tâche de la pensée? Comme toute la lecture de Nietzsche par Heidegger se veut une explication du second avec (ou contre) le premier, c'est-à-dire une prise de position de Heidegger par rapport à la métaphysique et à son dernier représentant, il nous faut voir comment il entend la dépasser, ou plutôt faire le saut de l'autre côté de cette dernière, afin que, peut-être, l'être sorte de l'oubli où il s'est par lui-même réfugié. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Heidegger, Nietzsche, Nihilisme, Volonté de puissance, Éternel retour du même, Valeur, Justice, Être, Technique, Arraisonnement, Histoire, Philosophie, Allemagne.

Dans ce mémoire nous avons tenté de comprendre comment l'être-en-commun (ou la communauté) implique un être-hors-de-soi de chaque individu de telle sorte qu'aucune communauté ne puisse se désigner par l'appartenance? Deux auteurs sont au fondement de la démonstration soit Heidegger et Bataille puisque l'horizon philosophique sur lequel se profile notre démarche est la question heideggérienne de l'oubli de l'être et l'idée d'impossible communauté positive développée par Bataille. Heidegger nous permet de relever que l'être-en-commun n'est pas un sujet, mais un (état étant) un être, un acte où il importe de faire exister l'avec (de l'être-avec ou de l'être-ensemble) en étant en commun. Ce n'est donc pas sur le mode du transitif, mais par opposition, celui de l'intransitif (la communauté en tant que mouvement toujours déjà-là et toujours en formation) qu'il faut rendre compte de la catégorie de la communauté. Bataille nous permet d'insister sur l'idée que l'être-en-commun implique une proximité dans la distance (puisque l'être-avec présuppose nécessairement un être-hors-de-soi) qui ne peut se dévoiler que par le travail du négatif de sorte que la communauté est ce qui constitue l'homme sans jamais lui appartenir et sans jamais pouvoir se désigner comme sujet substantiel car la singularité caractérisant le sujet retire son être (qui est perpétuellement réinvesti de l'autre et du monde) à toute identité. Notre démonstration nous emmène à conclure que la communauté est ce qui constitue originellement et quotidiennement la réalité commune des êtres humains sans que jamais pourtant elle ne puisse leur être dévoilée par cela même que c'est une structure négative désavouant toute liaison substantive car se manifestant par l'être-hors-de-soi. ______________________________________________________________________________

This thesis tries to provide a critical review of Heidegger's interpretation of ancient Greek truth in the different stages of his career and it also examines the philological response that his work on this question elicited. The publication of Sein und Zeit made Heidegger's views on a ,l h&d12;q3ia available to a wide public and thereby launched a heated debate on the meaning of this word. The introduction tries to give an account of the general intellectual background to Heidegger's interpretation of ancient Greek truth. It also looks at the kind of interpretative approach favored by the philologists responding to Heidegger's views on a ,l h&d12;q3ia . The thesis first examines his arguments on ancient Greek truth and language in Sein und Zeit from the point of view of the larger philosophical project of Heidegger's seminal work. It then looks at some initial philological responses to Heidegger along with Heidegger's views on a ,l h&d12;q3ia in a few works following the publication of Sein und Zeit . As a next step, the bulk of the philological work responding to Heidegger is carefully examined with a special focus on the interpretative approaches of the various authors. Heidegger's attempt to respond to some of these philologists is also reviewed. Finally, Heidegger's retraction of his earlier views on a ,l h&d12;q3ia is examined in light of a growing critical consensus among philologists. The very latest philological responses to Heidegger are also considered. The conclusion looks at the contributions made by Heidegger and his philological respondents to our knowledge of ancient Greek truth. Some suggestions are also made for future research on this topic.

This mini-thesis attempts to understand what it means to fear death. It does this by first investigating how Heidegger and then Freud explain fear of death. Heidegger believes that the relationship Dasein has towards its own death allows it the possibility of 'authenticity'. Death presents to Dasein its ownmost potentiality for being. Heidegger explains that this means that in facing death Dasein has the possibility of completeness and absolute individuality. Dasein is called to this possibility of authenticity by the anxiety it experiences in the face of its own death. However, Dasein does not necessarily respond to this call. By reducing anxiety to a fear it is possible for Dasein to disregard its fear of death and correspondingly not respond to the call of authenticity. Thus, for Heidegger, fear of death is symptomatic of inauthentic Dasein's relationship towards its own death. For Freud, on the other hand, death cannot be conceptualised without reference to the social world. Freud believes that the relationship we have towards our own death is learnt through living in this world. Furthermore, Freud argues that it is impossible for the human being to ever understand that death can be an annihilation. When the human being dreads, fears or even desires death, Freud believes it does so symbolically. In this regard Freud explains, by way of the death instinct, that the psyche understands death as a return to before birth. One of Freud's explanations of fear of death is that this fear is actually for the loss of Eros. This fear, however, is in conflict with the phantasy to return to before birth. One of the results of this conflict is the arousal of anxiety. The differences and similarities between Freud's and Heidegger's explanations are detailed in the final chapter. Examining these details leads to a closer investigation of Freud's and Heidegger's explanations of anxiety. On this issue this mini-thesis finds that Freud's and Heidegger's explanations of anxiety are in conflict with each other. After attempting to avoid placing Freud and Heidegger against each other, this mini-thesis demonstrates that Heidegger's explanation of anxiety is lacking in detail. / Thesis (M.Soc.Sci.)-University of Natal, 1999.

Evaluation of Heidegger's ethical thinking or "originary ethics" is necessary due to recent ethical questions resulting from Heidegger's biography. According to John D. Caputo, Heidegger does not care for the "other". This thesis analyzes Caputo's basis for those claims along with his rejection of Heidegger's notion that our relation to poetizing is needful for an ethics in a scientific, technological age. Heidegger's ethics of non-objectification offers hope with regard not only to the domination and oppression of humans but also for non-humans as well. Heidegger's understanding of 'technique qua metaphysics' is important for addressing the political claims of Caputo.

No description available.