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UCHÔA, Marcela da Silva. Educação e instrução na Filosofia Política de Eric Weil. 2013. 79f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2013. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-13T12:25:30Z No. of bitstreams: 1 2013-DIS-MSUCHOA.pdf: 618107 bytes, checksum: aeea594827206e63afbf884998f9a009 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-13T12:44:07Z (GMT) No. of bitstreams: 1 2013-DIS-MSUCHOA.pdf: 618107 bytes, checksum: aeea594827206e63afbf884998f9a009 (MD5) / Made available in DSpace on 2013-11-13T12:44:07Z (GMT). No. of bitstreams: 1 2013-DIS-MSUCHOA.pdf: 618107 bytes, checksum: aeea594827206e63afbf884998f9a009 (MD5) Previous issue date: 2013 / This work will focus on explaining the concepts of Instruction and Education of Eric Weil, as well as the relation between them, which is a fundamental tool for effecting a reasonable action, which shows the extremely ethical sense of philosophy in Weil’s thought. The thought of the philosopher reflects the issue of education under the aspect of morality. The formal Kantian morality can be used as a basis for Weil reflection on the reasonable educational action. According to Weil, the historical role of the educator is to teach the individual to discern the reason in the world, since the goal of education is to offer the violent individual a way of virtuous acting with other community members. Hence derive the differences between education and instruction. The overvaluation of the instruction, the demand for skills and training of skilled labor for the capitalist system hide what should be the true meaning of education which is to educate men to undergo spontaneously to the universal law (natural), an education in opposite of being a slave of passions and to be held by them. / Este trabalho terá como foco explicitar os conceitos de Instrução e Educação em Eric Weil, bem como a relação existente entre eles, sendo esta relação um dos instrumentos fundamentais para efetivação de uma ação razoável; o que mostra o sentido radicalmente ético da filosofia no pensamento de Weil. O pensamento do filósofo reflete a questão da educação sob o aspecto da moralidade. A moral formal kantiana serve de fundamento para a reflexão weiliana sobre a ação educativa razoável. Segundo Weil, o papel histórico do educador é levar o indivíduo a discernir sobre a razão no mundo, visto que o objetivo da educação é oferecer ao indivíduo violento um modo de agir virtuoso com os outros membros da comunidade. Daí decorrem as diferenças entre educação e instrução. A valorização excessiva da instrução, da procura por qualificação e da formação de mão-de-obra para o sistema capitalista esconde o que deveria ser o verdadeiro sentido da educação, a saber: educar os homens para que se submetam espontaneamente à lei universal (natural), uma educação que se opõe a ser escravo das paixões e se realiza por meio delas.

Typescript (photocopy). / Digitized by Kansas State University Libraries

Karl Rahner, responding to the problems raised by Kant's critical philosophy, sought to present a Thomistic metaphysics of realism in a modern thought-form through a reduction of the interrogative thrust of the intellect to its possibility conditions, and so, like Marechal before him, attain an absolute affirmation of Being. Rahner's transcendental system, however, would seem to have been overtaken by a more existential stress in phenomenological thinking. Emmanuel Levinas, with his thought of the Other and his attempt at an excendence from Being, would seem at first glance to sit uncomfortably alongside Rahner's system, yet, a closer reading of both unearths a remarkable convergence in their thinking. The deeper phenomenological reduction which Levinas undertakes to reveal the inter-subjective context of consciousness helps to humanise Rahner's approach. This thesis attempts a fruitful confrontation of both thinkers by, firstly, indicating the tension between Rahner's own philosophical propaedeutic and his theological writings, particularly on grace, mystery and the love of God and neighbour, where he affirms that human existence is ultimately reductio in mysterium and that human fulfilment is to be found in a personal relationship with a human Other. A second purpose is to show how these same theological themes can be developed from within Levinas' own thought, and how his own philosophy can provide a worthwhile context for Christian theology. The thesis unfolds by considering the various methods - metaphysical, transcendental and phenomenological - which surround both thinkers (Chapter 1) and then proceeds to outline their various philosophical influences (Chapter 2). Since the notion of Being as self-presence is fundamental in Rahner, and since Levinas refuses a philosophy of presence, Chapter 3 questions the privilege of presence. This will lead, in its turn, to a rethinking of the notion of subjectivity: the subject is not to be consider as presence-to-self but as a relationship with the Other (Chapter 4). This relationship is experienced in Desire (Chapter 5) and in the responsibility experienced before the face of the Other (Chapter 6). The relation between ethics (the good) and Being is pursued in chapter 7. Finally, the notion of mystery is indicated as the theme which inspires the work of both Rahner and Levinas (Chapter 8). Rahner's unmastered mystery will become Levinas' incomprehensible infinity in the presence of which the subject is called to response and responsibility.

This study of D'Arcy McNickle (1904-1977) focuses primarily on his literary work: his two novels, The Surrounded (1936) and Wind from an Enemy Sky (1978), the manuscript versions of the two novels, and his short fiction. McNickle regarded fiction as a vehicle to explore his own identity as an American Indian. Of mixed French-Cree-American ancestry McNickle grew up on the Flathead Reservation in western Montana. Cut off from the Reservation and its traditions by a rather unhappy childhood, he struggled throughout his life to reestablish the severed bonds to his roots. In addition to this personal involvement in his fiction, McNickle also considered fiction a proper medium for writing tribal history, one that could include such diverse materials as oral tradition, literature, history, anthropology, etc. The first three chapters of the dissertation provide some background information on the Flathead tribal history, as well as the problems and prejudices McNickle encountered while growing up as a "breed," which led to a rejection of his American Indian heritage. This section ends with a consideration of his pivotal years in New York City when he started to rethink his earlier experiences and took the first step on his journey back to his tribal roots. The middle section, chapter four, gives a brief summary of McNickle's activities during the years he was involved with federal Indian policy. Even though McNickle did not work on any new fiction during those years, he continued his journey in a more detached way through non-fiction and biography. The last two chapters of the dissertation, the final stage of his journey, analyzes McNickle's disassociation from the abstract policies of the Bureau of Indian Affairs and how he turned to fiction once more in order to complete the painful but successful journey back to his tribal roots.

Dissertação (mestrado)—Universidade de Brasília,Instituto de Ciências Humanas, Programa de Pós-Graduação em Metafísica, 2018. / Esta pesquisa pretende identificar, analisar e debater a proposta de Gregory Bateson no que diz respeito à caracterização e atuação dos fenômenos mentais, tomando como centro a noção de mente desenvolvida na obra Mind and Nature (1979). Admitindo que os pressupostos do autor em torno do assunto têm um início muito anterior, fazemos uma análise prévia de algumas de suas obras e pesquisas, orientando nosso olhar sempre para o que tem importância direta à formulação e análise de Mind and Nature. Em especial, deteremo-nos nas noções de comunicação e aprendizagem, que atuam como solo epistemológico a partir do qual sua proposta de mente é arquitetada. Bateson referia-se por explicação científica à operação de mapeamento de descrições e ideias de determinados fenômenos sobre uma tautologia, isto é, a tautologia atua como suporte ou mapa sobre o qual a materialidade, misteriosa e contínua, é ajustada, domesticada e discernível. Assim, Mind and Nature pode ser dito enquanto mapeamento de fenômenos mentais, segundo a firme rede de proposições tecida por Bateson, na forma de seis critérios, suficientes e necessários à identificação de qualquer sistema mental. Se os padrões pelos quais compreendemos a vida orientam aqueles a partir dos quais agimos, e se vivemos num sistema complexo e circular, epistemologia e ontologia não estão ligadas somente entre si, mas à ecologia do que nos cerca. Portanto, o contínuo exame e aperfeiçoamento de nossa epistemologia pode indicar-nos modos de viver menos danosos ao sistema do qual participamos e, consequentemente, a nós mesmos. / This research aims to identify, analyze and debate Gregory Bateson’s proposal regarding the characterization and operation of mental phenomena, taking the notion of mind developed in Mind and Nature (1979) as center. Assuming that the author’s assumptions about the matter have earlier beginning, we make a prior analysis of some of his works and researches, guiding our look at what is directly relevant to Mind and Nature’s formulation and analysis. In particular, we focus on the notions of communication and learning, which act as epistemological ground from which his mind proposal is constructed. By scientific explanation Bateson referred to the operation of mapping descriptions and ideas of certain phenomena on a tautology, that is, tautology acts as support or map on which the materiality, mysterious and continuous, is adjusted, domesticated and discernible. Thus, Mind and Nature can be said as a mapping of mental phenomena, according to the tight network of propositions woven by Bateson, in the form of six criteria, sufficient and necessary to identify any mental system. If the patterns by which we understand life guide those from which we act, and if we live in a complex and circular system, epistemology and ontology are not bound only with each other but also with the ecology of our surroundings. Therefore, the continuous examination and refinement of our epistemology may indicate us less harmful ways of living to the system in which we participate, and consequently to ourselves.

Tesis para optar al grado de Magíster en Estudios Latinoamericanos / Esta tesis describe el universo y las prácticas de las lecturas de Neruda. Examina cómo evoluciona la figura de lector de Neruda, desde la infancia hasta su muerte, en el contexto de ciertos procesos históricos y culturales. Revisa cómo, en algunos casos, estas lecturas fueron usadas como fuentes documentales o diálogos intertextuales en la producción literaria de Neruda. En términos más generales, da cuenta de la complejidad de la relación que el poeta tuvo con los libros, contrastando su discurso antilibresco con sus aficiones de lector y pasiones de coleccionista.

John Brown Gordon was committed to the mission of national reconciliation. He knew that the South would have to embrace the North to repair the devastation of the Civil War. Driven by dedication to public service after the war, he worked through his positions in governmental offices to help the South. As his public life slowed he began work on a lecture aimed at making him a peacemaker, a missionary for reconciliation. His purpose was to provide a broad, nationalistic perspective which created a common vantage point that would allow both Northerners and Southerners to derive pride and honor from their participation in the Civil War. The lecture, "The Last Days of the Confederacy," became very popular in a short period of time, and made Gordon one of the most requested speakers of the Southern Lyceum Program and Slayton Lyceum Program. The purpose of this critical interpretation of Gordon's lecture is to account for the effectiveness of the rhetorical elements and strategies in the work. The analysis will be based on Walter Fisher's narrative paradigm. Narratives dominate the content and structure of speech; narratives provide a way of ordering and presenting a view of the world through descriptions of a situation - -the act of storytellingthe format Gordon chose in creating the lecture. After drawing conclusions from application of the narrative paradigm I will focus on identifying and evaluating Gordon's rhetorical vision, which is based in Ernest Bormann's fantasy-theme theory. Finally, due to the synecdochal nature of the narratives I will use Kenneth Burke's four master tropes literature to fully interpret the various aspects of the narrative, which complements the initial mission of narrative criticism. In "The Last Days of the Confederacy," Gordon masterfully uses anecdotes from his experiences in the Civil War to create narrative sequences, which construct a strategy of transformative discourse. A typical sequence would start with an ingratiary tactic in which Gordon, in his eloquent manner, would describe a Northern character, scene, or theme and juxtapose it to another story from the South. The purpose of this sequence is to generate irony, creating a dialectic between the two stories, which, at the surface, seem to be opposed. His third step, then, was to use that dialectic to point to the commonalities between the North and the South. This he would do by illustrating an American trait, skill, or value. The result would be a major theme demonstrating a national value or belief to add strength to his existing compendium of themes, such as unity, fraternity, and brotherhood - -all tools to salve the process of reconciliation of conflict with face-saving for both. / Graduation date: 1994

Ce mémoire vise à décrire et à analyser les récits -la part narrative -du Journal de Witold Gombrowicz afin de dégager les spécificités formelles et les enjeux de l'art narratif du diariste. Prenant place dans un ensemble textuel dominé par le mode/genre discursif, le récit est appelé à remplir des fonctions précises: l'usage qu'en fait l'écrivain laisse transparaître des motifs liés à une stratégie interlocutoire, à la représentation de soi et à l'interprétation du réel. La manière dont Gombrowicz exploite les différentes ressources du genre narratif n'est ni anodine ni gratuite, puisque les variations énonciatives, créées par l'alternance entre le discours et le récit, donnent à lire un jeu avec la Forme, aussi conscient que concerté. Une étude des diverses formes narratives du Journal et de leur dispositio -la façon dont elles sont réparties et organisées -permet de découvrir deux types de liaisons et d'interactions existant entre plusieurs récits, mais aussi entre la part narrative et la part réflexive-argumentative de l'ensemble. Le premier est d'ordre formel et se réalise à la faveur d'une imbrication textuelle et d'une hybridité générique (discours/récit) généralisée. Le second a trait au contenu -à l'objet, à la matière de l'écriture -et s'opère par le biais de correspondances thématiques. Ces deux types de liaisons et d'interactions énonciatives font place à un jeu interprétatif permettant au diariste de composer des variations sur un même thème. Par ailleurs, une analyse du statut autobiographique du Journal et des différents genres de récits qu'il renferme nous conduit à reconnaître un processus de fictionnalisation. Ce dernier se décline et s'observe sous trois aspects: l'ambiguïté référentielle, le traitement fictionnel de soi et la facture stylistique des récits -les procédés poétiques à l'oeuvre dans la mise en récit. Par la fictionnalisation, Gombrowicz donne voix à son projet de se créer, de s'expérimenter entre et parmi les hommes, et à son désir de pénétrer, et de nous faire pénétrer, un autre ordre de vérité -celui de l'être aux prises avec le réel -, s'inscrivant en marge de la « réalité des faits » et de la dichotomie du vrai et du faux. Puis, en considérant ce que réalise le récit dans son interaction avec la part discursive de l'oeuvre, il est possible d'y cerner trois grands rôles, soit les fonctions argumentative, biographique et agonistique. Il apparaît que certains récits du Journal ont pour tâche d'illustrer les idées du diariste, de les mettre en lumière et en perspective, en les intégrant à son histoire personnelle, à sa biographie. Par la voie narrative, Gombrowicz lie les grandes problématiques de son oeuvre à son vécu, jetant un pont entre le discours intellectuel et le langage ambivalent du corps, celui du désir, des passions et des affects. Le récit prend le relais là où le discours est jugé insuffisant, en prenant en charge ce qui excède ce dernier, en portant à l'écriture la dimension conflictuelle et agonique de l'existence de l'écrivain. À l'issue de notre réflexion, nous pouvons affirmer que le récit, loin de se borner à « raconter une histoire », est axé sur une complexification et une problématisation du vécu. Plus qu'à des impératifs d'ordre esthétique (de forme, de composition), les récits du Journal répondent à des exigences d'ordre éthique, à un souci permanent de justesse, d'équilibre et de nuance. Ils permettent à Gombrowicz d'opposer au discours raisonné la résistance du réel, le « dire » au « vivre », mais aussi de soumettre son image -son ethos -d'écrivain, et l'autorité qui s'y rattache, à la part de contradictions, de conflits et d'échecs que comporte son existence. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Gombrowicz, Journal, Énonciation, Récit, Discours, Forme, Genre, Fonction.