SANTIAGO, Silvana Maria. Absurdidade, liberdade e formação humana em Sartre. 2016. 158f. - Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2016. / Submitted by Gustavo Daher (gdaherufc@hotmail.com) on 2016-11-07T13:04:35Z No. of bitstreams: 1 2016_tese_smsantiago.pdf: 835079 bytes, checksum: 75ea339d291d8da56245a240fdf49914 (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-11-07T15:01:03Z (GMT) No. of bitstreams: 1 2016_tese_smsantiago.pdf: 835079 bytes, checksum: 75ea339d291d8da56245a240fdf49914 (MD5) / Made available in DSpace on 2016-11-07T15:01:03Z (GMT). No. of bitstreams: 1 2016_tese_smsantiago.pdf: 835079 bytes, checksum: 75ea339d291d8da56245a240fdf49914 (MD5) Previous issue date: 2016 / A key to the reading of research on the concept of absurdity in Sartre will not fail to show this notion as something that attaches itself to man in the twentieth century, as well as to the historical moment of contemporary thought dealing with a crumbling reality. Thus, the notion of absurdity is not reduced to a simple idea that emerged in the early works of this author, but as an ontological notion of the philosopher himself. Therefore, is it possible to consider a human formation from the concept of absurdity? This and other questions are some of the points that should guide this research. The goal of this study is to highlight the perspective of human development founded on the idea of absurdity and freedom in the philosophy of Sartre. Absurdity, freedom and human formation in Sartre brings forth a discussion of different ideas that somewhat intersect. Existence or consciousness is thought as an absurd category that reveals the unpredictability and the lack of justification of life. Existence is understood in a solitary instance in the contingent world. Existence is a subjective experience, therefore it is inexplicable. However, this idea does not fall into pessimism, on the contrary, man is not understood as a thing or objects found in the world, therefore he is not a substance. It follows that Man is master of his destiny and can overcome the circumstances that challenge him in the world. Even submitted by material conditions, man is a historical agent, making history as well as being changed by it. Due to this and against all kinds of domination man tries to associate himself to other men. Consequently, this experience is a way to implement freedom. It can be said that freedom is the condition of existence, but freedom must be earned, since man is part of a certain reality. However, it is essential to clarify that even being free man is challenged by resistance and deterministic pressures from the world, which he must face. For this reason, human freedom presents itself in a different status, because it shall be conquered historically by each individual. In this case, freedom is the "leap" that existence is able to "take" to overcome the absurdity of life, since life is unjustifiable; in view of this, such "jump", on the other hand, can also overcome all things that curtail human freedom. Man is indecipherable. So, it is conceived that it takes his commitment and responsibility for his existence, as well as of other men and the world. We conclude that this is only possible if man is empowered by a literary education, provided it is free, unprejudiced and engaged with the truth. Literature is an essential tool to the exercise of freedom, being in permanent revolution, since it is an action to be built by man. The intention is to expose the thought of this philosopher on the issue: Absurdity, freedom and human development as a major contribution to the evaluation of existence in the world, which requires from that existence, as a result, a responsible attitude. / Uma chave de leitura na investigação sobre o conceito de absurdidade em Sartre não pode deixar de esclarecer a noção de absurdo como algo que atravessa o homem no século XX, assim como também o momento histórico do pensamento contemporâneo sobre a realidade que se desmorona. Logo, a noção de absurdidade não se reduz a uma simples ideia que surgia nas primeiras obras desse autor, mas como uma noção ontológica mesma do filósofo. Portanto, é possível considerar uma formação humana a partir do conceito de absurdidade? Essas são algumas das questões que devem guiar esta pesquisa. O objetivo deste trabalho é evidenciar a perspectiva da formação humana alicerçada na ideia da absurdidade e da liberdade na filosofia de Sartre. Absurdidade, liberdade e formação humana em Sartre traz a discussão de ideias distintas, mas que se intercruzam. Pensa-se a existência, ou a consciência, como uma categoria absurda e percebe-se a imprevisibilidade e a falta de justificativa da vida. Entende-se a existência de maneira solitária no mundo contingente. Sendo assim, a existência é uma experiência subjetiva, logo é inexplicável. Entretanto, essa ideia não cai no pessimismo, pelo contrário, o homem não é compreendido como uma coisa, ou como os objetos que estão no mundo, não sendo, assim, uma substância. Portanto, o homem é dono do seu destino, podendo superar as circunstâncias que encontra no mundo. Dessa forma, mesmo submetido pelas condições materiais, o homem é agente histórico, fazendo a História na medida em que ela também o faz. Por causa disso, e contra todo tipo de dominação, o homem se associa. Consequentemente, essa experiência é uma maneira de pôr em prática a liberdade. Pode-se afirmar que a liberdade é a condição da existência, mas a liberdade deve ser conquistada, uma vez que o homem está em uma determinada realidade. Porém, é imprescindível elucidar que, mesmo sendo livre, ele encontra as resistências e as determinações no mundo, as quais ele precisa enfrentar. Em razão disso, a liberdade humana ganha um estatuto diferente, pois essa deverá ser conquistada historicamente pelos indivíduos. Nesse caso, a liberdade é o “salto” que a existência é capaz de “dar” para superar o caráter absurdo da vida, porque essa é injustificável; à vista disso, tal “salto”, por outro lado, é capaz de acabar também com tudo que cerceia a liberdade humana. O homem é indecifrável. Sendo assim, concebe-se, para tanto, que ele assuma o compromisso e a responsabilidade pelo sentido de sua existência, dos outros homens e do mundo. Conclui-se que isso só é possível se o mesmo passar pela formação literária, visto que essa deve ser livre, sem preconceito e engajada com a verdade. A literatura é um dos instrumentos imprescindíveis para o exercício da liberdade, estando em permanente revolução, dado que é uma ação a ser construída pelo homem. A intenção é expor o pensamento desse filósofo sobre a questão: absurdidade, liberdade e formação humana como uma contribuição importante para se pensar a existência no mundo, que exige dessa existência, consequentemente, uma atitude responsável.

nÃo hà / Uma chave de leitura na investigaÃÃo sobre o conceito de absurdidade em Sartre nÃo pode deixar de esclarecer a noÃÃo de absurdo como algo que atravessa o homem no sÃculo XX, assim como tambÃm o momento histÃrico do pensamento contemporÃneo sobre a realidade que se desmorona. Logo, a noÃÃo de absurdidade nÃo se reduz a uma simples ideia que surgia nas primeiras obras desse autor, mas como uma noÃÃo ontolÃgica mesma do filÃsofo. Portanto, à possÃvel considerar uma formaÃÃo humana a partir do conceito de absurdidade? Essas sÃo algumas das questÃes que devem guiar esta pesquisa. O objetivo deste trabalho à evidenciar a perspectiva da formaÃÃo humana alicerÃada na ideia da absurdidade e da liberdade na filosofia de Sartre. Absurdidade, liberdade e formaÃÃo humana em Sartre traz a discussÃo de ideias distintas, mas que se intercruzam. Pensa-se a existÃncia, ou a consciÃncia, como uma categoria absurda e percebe-se a imprevisibilidade e a falta de justificativa da vida. Entende-se a existÃncia de maneira solitÃria no mundo contingente. Sendo assim, a existÃncia à uma experiÃncia subjetiva, logo à inexplicÃvel. Entretanto, essa ideia nÃo cai no pessimismo, pelo contrÃrio, o homem nÃo à compreendido como uma coisa, ou como os objetos que estÃo no mundo, nÃo sendo, assim, uma substÃncia. Portanto, o homem à dono do seu destino, podendo superar as circunstÃncias que encontra no mundo. Dessa forma, mesmo submetido pelas condiÃÃes materiais, o homem à agente histÃrico, fazendo a HistÃria na medida em que ela tambÃm o faz. Por causa disso, e contra todo tipo de dominaÃÃo, o homem se associa. Consequentemente, essa experiÃncia à uma maneira de pÃr em prÃtica a liberdade. Pode-se afirmar que a liberdade à a condiÃÃo da existÃncia, mas a liberdade deve ser conquistada, uma vez que o homem està em uma determinada realidade. PorÃm, à imprescindÃvel elucidar que, mesmo sendo livre, ele encontra as resistÃncias e as determinaÃÃes no mundo, as quais ele precisa enfrentar. Em razÃo disso, a liberdade humana ganha um estatuto diferente, pois essa deverà ser conquistada historicamente pelos indivÃduos. Nesse caso, a liberdade à o âsaltoâ que a existÃncia à capaz de âdarâ para superar o carÃter absurdo da vida, porque essa à injustificÃvel; à vista disso, tal âsaltoâ, por outro lado, à capaz de acabar tambÃm com tudo que cerceia a liberdade humana. O homem à indecifrÃvel. Sendo assim, concebe-se, para tanto, que ele assuma o compromisso e a responsabilidade pelo sentido de sua existÃncia, dos outros homens e do mundo. Conclui-se que isso sà à possÃvel se o mesmo passar pela formaÃÃo literÃria, visto que essa deve ser livre, sem preconceito e engajada com a verdade. A literatura à um dos instrumentos imprescindÃveis para o exercÃcio da liberdade, estando em permanente revoluÃÃo, dado que à uma aÃÃo a ser construÃda pelo homem. A intenÃÃo à expor o pensamento desse filÃsofo sobre a questÃo: absurdidade, liberdade e formaÃÃo humana como uma contribuiÃÃo importante para se pensar a existÃncia no mundo, que exige dessa existÃncia, consequentemente, uma atitude responsÃvel. / A key to the reading of research on the concept of absurdity in Sartre will not fail to show this notion as something that attaches itself to man in the twentieth century, as well as to the historical moment of contemporary thought dealing with a crumbling reality. Thus, the notion of absurdity is not reduced to a simple idea that emerged in the early works of this author, but as an ontological notion of the philosopher himself. Therefore, is it possible to consider a human formation from the concept of absurdity? This and other questions are some of the points that should guide this research. The goal of this study is to highlight the perspective of human development founded on the idea of absurdity and freedom in the philosophy of Sartre. Absurdity, freedom and human formation in Sartre brings forth a discussion of different ideas that somewhat intersect. Existence or consciousness is thought as an absurd category that reveals the unpredictability and the lack of justification of life. Existence is understood in a solitary instance in the contingent world. Existence is a subjective experience, therefore it is inexplicable. However, this idea does not fall into pessimism, on the contrary, man is not understood as a thing or objects found in the world, therefore he is not a substance. It follows that Man is master of his destiny and can overcome the circumstances that challenge him in the world. Even submitted by material conditions, man is a historical agent, making history as well as being changed by it. Due to this and against all kinds of domination man tries to associate himself to other men. Consequently, this experience is a way to implement freedom. It can be said that freedom is the condition of existence, but freedom must be earned, since man is part of a certain reality. However, it is essential to clarify that even being free man is challenged by resistance and deterministic pressures from the world, which he must face. For this reason, human freedom presents itself in a different status, because it shall be conquered historically by each individual. In this case, freedom is the "leap" that existence is able to "take" to overcome the absurdity of life, since life is unjustifiable; in view of this, such "jump", on the other hand, can also overcome all things that curtail human freedom. Man is indecipherable. So, it is conceived that it takes his commitment and responsibility for his existence, as well as of other men and the world. We conclude that this is only possible if man is empowered by a literary education, provided it is free, unprejudiced and engaged with the truth. Literature is an essential tool to the exercise of freedom, being in permanent revolution, since it is an action to be built by man. The intention is to expose the thought of this philosopher on the issue: Absurdity, freedom and human development as a major contribution to the evaluation of existence in the world, which requires from that existence, as a result, a responsible attitude.

La présente thèse de doctorat est consacrée à la problématique du Néant dans les œuvres romanesques de Georges Bataille et Raymond Queneau. Une lecture comparée de ces deux auteurs ne semble pas a priori évidente tant leurs œuvres sont éloignées, aussi bien d’un point de vue thématique que d’un point de vue stylistique. Pourtant, les deux auteurs entendent faire du roman, et de la littérature en général, le lieu d’une expérience de pensée leur permettant d’envisager les problèmes fondamentaux de l’homme. C’est à ce titre qu’ils se confrontent au néant de l’existence, sujet d’angoisse qui suscite volontiers le vertige. Nous nous intéressons dans un premier temps à la constitution de cette expérience du Néant, en soulignant qu’elle relève d’une configuration de pensée aussi bien variée qu’hétérodoxe, reflétant l’émulation intellectuelle qui caractérise l’amitié de Bataille et Queneau. Dans une deuxième partie, nous nous interrogeons plus spécifiquement sur l’intérêt de l’écriture romanesque pour traiter de la question du Néant, en particulier au regard de la philosophie. La dernière partie aborde la problématique de la lecture qui permet de faire du Néant inscrit dans les textes une véritable expérience. Tout au long de ce travail, nous montrons ainsi la singularité d’une pensée littéraire dans le rapport problématique qu’elle entretient avec la philosophie. / This PhD work is devoted to the subject of Nothingness in the fiction works by George Bataille and Raymond Queneau. A comparative reading of those two authors is far from obvious in theory because their works are so remote from each other, from a thematic point of view as well as from a stylistic point of view. However, both authors are intent upon turning the novel, and literature in general, into a thought provoking place enabling them to face the fundamental problems of Man. It is for that reason that they address the nothingness of life, a source of anguish prone to provoke vertigo. In a first part, we will reflect upon the building of that experience of nothingness, by underlining that it derives from a frame of mind as varied as heterodox, mirroring the intellectual emulation that is a key feature of the friendship between Bataille and Queneau. In a second part, we will more specifically wonder about the interest of fiction writing to deal with the subject of nothingness, in particular in relation with philosophy. The last part focuses on the question of reading which enables to turn Nothingness inscribed in the texts into a real experience. Throughout this work, we thus show the uniqueness of a literary thinking in its problematic relation with philosophy.

O exílio é um tema recorrente, embora pouco explorado, em Albert Camus. Sua obra é organizada em dois ciclos de criação: o absurdo e a revolta. Apesar de situado pelo autor no ciclo da revolta, propõe-se neste trabalho uma nova leitura de La Peste, obra que permite captar em um único texto a multiplicidade da temática do exílio em Camus, caracterizando-a como livro de transição entre esses dois conceitos, com a lucidez como elemento comum. O homem absurdo se percebe como tal pela consciência que tem de seu universo. Para o homem revoltado, a lucidez permite o combate. Em La Peste, o exílio, sob três aspectos, físico-social, psicológico e metafísico, integra a condição humana metafísica, em contraponto à condição histórica, tornando possível compreender tanto sua perspectiva como a do reino neste autor. / Exile is a recurring subject, though little explored, in Albert Camus. His work is organized in two creation phases: absurdity and rebellion. Even though situated by the author in the rebellion phase, this work proposes a new reading of La Peste, which allows seizing in only one text the thematic multiplicity of exile in Camus, characterizing it as a book of transition between these two concepts, with lucidity as their common feature. The absurd man thus perceives himself by means of the conscience he has of its universe. For the rebellious man, lucidity allows struggle. In La Peste, exile, under three aspects, physical-social, psychological and metaphysical, integrates the metaphysical human condition, in counterpoint to the historical condition, making it possible to understand its perspective, as well as the perspective of the kingdom, in this author.

Just as psychology and philosophy have influenced the field of literary studies, literature provides insight about the theories and practices of its sister disciplines. The purpose of this thesis is to demonstrate how literary works of Kurt Vonnegut illuminate principles of the influential branch of psychotherapy known as Rational Emotive Behavior Therapy (REBT). This thesis traces the similar philosophies and shared beliefs of Vonnegut and REBT's founder, Albert Ellis, and details how Ellis's REBT is illustrated in selected works of Vonnegut, specifically, Slaughterhouse-Five, Breakfast of Champions, Galapagos, and Timequake. The thesis concludes by suggesting that Vonnegut's works -- and the principles of REBT that they illuminate - provide a much needed guide for living in an irrational, often absurd world.

The diploma thesis describes Polish and Czech nonsense in children's literature. The main goal is to define nonsense literature, its development from a historical and formative point of view, considering contemporary events. The first part of the thesis focuses on the theoretical definition of the term nonsense and its historical aspect, especially on the two key representatives of English nonsense Edward Lear and Lewis Carroll. The next part deals with the development of Polish nonsense in children's literature. Two main authors, Julian Tuwim and Jan Brzechwa, who are considered as the creators of the new poetic school, took part in the formation of nonsense in Poland. Absurd humour and the world of children readers became the main inspirations for their work. This poetics was followed by other representatives of the Polish nonsense, including Ludwik Jerzy Kern, Wanda Chotomska and others. The work also focuses on the development of Czech nonsense for children, its main personalities and major works, which are based on nonsense, absurdity and word play. The diploma describes nonsense work for children of Josef Kainar, Jiří Kolář, Miloš Macourek, Pavel Šrut and other writers of literature. The last part of the thesis deals with specific nonsense literature for children of Polish and Czech authors....

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This thesis is an investigation into some of the influences, reasons, concepts and processes in my sculptural practice. Referencing the use of absurdity, pseudoscience, mythological instrumentality, and normal consumer logic, it is a questioning into what type of cultural production is viable within a contemporary art context.

The work focuses on the machines in the art of receiving an entirely new dimension. The work deals with machines in the socio-cultural, technological and artistic context in particular. The theoretical part is focused on Dadaism, his heirs and other international and Czech artists who devote a similar theme. She concentrates on paintings, sculptures and objects in which the machine or the machine elements depicted often absurd or other totally unique way and diverge primary importance machine. The work deals with artists such as Francis Picabia and Jean Tinguely and their work in detail the work emphasis on the confrontation of works of art and their development path. Didactic part deals with an identical theme. It focuses on the application possibilities of the topic and its use in the concept art education. It provides a total of four art series designed primarily for lower secondary schools (ISCED 2), the themes of the machine without cause. The artwork contains a set of photographs "Traces machines" that affect their own contributions on the basis of real inspiration, which is the subject of the work.

73 Abstract The first part of my dissertation deals with the philosophy of Gabriel Marcel. It begins with the basic information about the philosopher as well as with his thinking placed within the context of the philosophy's history. Next step is Mr. Marcel's ideas about the feeling of the essence of life which is significant to experience in one man's life in order to set off the journey of englightenment. The feeling of the essence of life is unfortunately being silenced in nowadays people. After that I introduce the philosopher's conception of the imprisonment of a human being. This imprisonment is the cornerstone of his explanation of the metaphysics of hope. At the end of the first part I submit the power and the importance of hope in a human's state of mind which can be so stable that even the death of the beloved doesn't mean the end of hope. As mentioned before, the second part begins with the information about Mr. Albert Camus and I also put his philosophy in the context of the history. The most important step is to introduce his feeling of the futility without which the philosophy of Mr. Camus cannot be understood. The next vital part is his understanding and asking of one man's life relevance and also the philosopher's perception of a suicide. The cost of human life is the focal point of...