[pt] O presente trabalho procura analisar o processo de construção da imagem do Oriente pelo Ocidente nos séculos XVI e XVII através do estudo da trajetória da missionários da Companhia de Jesus. Isso é realizado através da analise de uma das primeiras obras publicadas pelos jesuítas na China, O Tratado da Amizade escrito por Matteo Ricci. Dentro do horizonte das Grandes Navegações o método acomodativo dos jesuítas demonstrou uma série de procedimentos históricos que marcaram o primeiro contato intercultural entre Ocidente e Oriente no começo da Modernidade. / [en] This work seeks to analyze the construction process of the Orient as image created by Occident in the XVI and XVII centuries by the study of the trajectory of the missionaries from Companhia de Jesus. This is done by studying one of the first books published by the Jesuits in China, On Friendship, written by Matteo Ricci. On the horizon of the Great Navigations the accommodative method developed by the Jesuits showed a series of historic developments that marked the first intercultural contact between East and West on the dawn of Modern Age.

[pt] Para um pensamento úmido - a filosofia a partir de Jacques Derrida é um estudo que visa a apresentar alguns aspectos estruturais à constituição do pensamento ocidental que parecem ter sido recalcados pela filosofia ao longo de sua história. Para tanto, a fim de apresentar esta estrutura - ao mesmo tempo constitutiva e recalcada - do pensamento, recorreu-se à metáfora baconiana do úmido ou, mais precisamente, da umidade do úmido. Em seu Novum Organum, dedicado à formulação de um método científico que evite o erro e conduza o homem no caminho do conhecimento verdadeiro, Francis Bacon rechaça com veemência a esfera da comunicação como lugar, por excelência, do erro, fruto da ambigüidade ocasionada pelo uso indevido das palavras. O termo úmido é, então, tomado como exemplo para ilustrar os equívocos produzidos pela linguagem por não ser de precisa definição, não sendo seco nem molhado. A tese em questão parte do princípio de que o intuito de Bacon pode ser entendido como uma atitude típica da filosofia, qual seja, a sua necessidade de clareza, distinção, imunidade, contenção, determinação, consistência, unidade, isolamento etc., e vê nesta característica uma semelhança com a crítica que muito comumente se associa ao pensamento de Jacques Derrida e ao seu esforço para não oferecer nenhuma definição precisa, nenhuma conceitualização possível, apresentando, sob o nome desconstrução, um pensamento contaminado e disseminado através de seus quase conceitos: os indecidíveis. Com isso, uma análise paciente da indecidibilidade nas primeiras obras de Derrida constitui a primeira parte da tese, seguida de uma tentativa de se compreender a umidade do úmido a partir de algumas características assumidas pelo pensamento desconstrutor: a contaminação pela alteridade, a metaforicidade, a ficcionalidade, a tradutibilidade e o elemento autobiográfico do texto. / [en] Towards a moisty thought - the philosophy in the perspective of Jacques Derrida is a research that intends to present some traits which, although are central to the constitution of the Western Thought, has been excluded by Philosophy along its History. In order to present those structures of thought - constituted to and at the same time excluded by Philosophy itself -, we started with Bacon´s metaphor concerning the term moist, or, more precisely, the moistness of the moist. In his Novum Organum, dedicated to the formulation of a scientific method that avoids error and leads men through the path of the true way of knowledge, Francis Bacon firmly discards the realm of communication which, according to him, constitutes the place of error for excellence. In other words, Bacon understands communication as resulting from the ambiguity occasioned by the wrong use of words. The term moist is then taken as an example to illustrate the equivoques produced by language, because according to Bacon it doesn´t allow a precise definition, being neither dry nor wet. We take Bacon´s attitude as being representative of a typical philosophical attitude with its necessity of clearness, distinction, immunity, contention, determination, consistency, unity, isolation etc. Also, we see the very structure of this attitude as operative in the critics usually addressed to Jacques Derrida and its efforts to offer no precise definition and conceptualization. Contrarily to the classical philosophical thelos, Derrida presents, under the name Deconstruction, a thought which is contaminated and disseminated by its quasi-concepts: namely, the undecidables. A patient analysis of undecidability in Derrida´s first woks constitutes the first part of the thesis, followed by an attempt to formulate an idea of moistness, starting from some characteristics assumed by the deconstructive thought: contamination by Otherness, metaphoricity, ficcionality, traductibility and autobiographical elements of the text.

A partir da Teoria dos Cronotopos, concebida por Mikhail Bakhtin, esta tese busca mostrar os modos pelos quais a fusão de tempo/espaço determina o enredo e as posturas das personagens em sua interação com o Outro, na obra Os Senhores, de Gonçalo M. Tavares. Vivendo como indivíduos descentrados, segundo lógicas próprias, as personagens também apresentam problemas identitários e de relacionamento com a alteridade. Além disso, por meio da análise dos elementos composicionais dos discursos e do estudo dos protogêneros pretendemos estabelecer o sentido final da obra, conectando-a à realidade do homem contemporâneo. / From the ideas conveyed by Mikhail Bakhtins Theory of Chronotopes, we seek to demonstrate the ways through which the fusion of time/space determines both the plot and the characters postures in their interactions with the alterity, in the series Os Senhores, written by Gonçalo M. Tavares. The fact of living as off-centered individuals, with their peculiar forms of logic, also causes them to present identity and relationship problems with the Other. Besides, through the analysis of the elements which constitute their discourses, parallel to the study of the prototypes, we intend to establish the ultimate meaning of the contents in the stories, connecting them to the contemporary mans reality.

A semântica da amizade tem sido articulada, historicamente, aos ideais de igualdade-fraternidade, caracterizando-se por uma semântica familialista que associa o amigo à figura do irmão. No entanto, alguns autores apontam que a semântica familialista pautada na prerrogativa de intimidade e familiaridade privilegia processos de homogeneização e supressão da alteridade, podendo configurar práticas intolerantes, de desumanização e descriminação do outro. Portanto, eles propõem a desarticulação amizade-familiaridade, destacando a amizade como relação intersubjetiva privilegiada de experimentação política precisamente por sua qualidade de imprevisibilidade no vínculo com a alteridade. O presente trabalho buscou investigar e discutir a qualidade política da amizade, visando analisar, no âmbito das relações cotidianas, a relação de amizade como vínculo intersubjetivo “agonístico" de experimentação que possibilita deslocamentos e transformações nas subjetividades, no qual ações políticas inovadoras podem ser perfazer. Buscando compreender como os laços de amizade podem constituir relações privilegiadas de experimentação de formas outras de relacionamento, incompatíveis com os modelos individualistas e excludentes do capitalismo, entrevistou-se trabalhadores de cooperativas populares sobre as suas histórias de amizade. As narrativas demonstraram o uso polissêmico da palavra amizade/amigo; o amigo não aparece somente qualificado como irmão, mas a amizade extrapola as qualidades familiares por aquilo que ela em si mesma informa: o espaço dialogante no qual se conversa abertamente numa condição de igualdade política que é iluminado como qualidade própria da amizade. Os resultados dessa pesquisa destacam a relação de amizade como espaço privilegiado de escuta atenciosa, de acolhimento e trocas de experiências. As narrativas desvelaram laços de amizade como relações de produção de subjetividade num vínculo repleto de trocas de conhecimentos e aprendizagens, nos quais os amigos modificam-se, potencializam habilidades, aguçam sonhos ainda não realizados. A contemporânea fragilidade dos laços sociais também foi constatada, os sujeitos da pesquisa destacam o isolamento social, o individualismo, relações de impedimento da palavra e desconsideração do outro. Não obstante, os laços solidários que florescem entre amigos nas classes populares escapam aos imperativos neoliberais e resistem à situação de opressão, revelando modos criativos e astuciosos de enfrentamento de condições espoliantes que constituem resistência e organização política, contribuindo para reverter situações de extrema dificuldade e penúria. / The semantic of friendship has been articulated, historically, to the equality, fraternity ideals, characterizing itself for familial semantic that associate the friend to the figure of the brother. However, some authors point that the familial semantic privileges homogenization processes and suppression of alterity, being able to configure intolerable practical, of discrimination of the otherness. Therefore, they consider the disarticulation friendship-familiarity, detaching the friendship as privileged intersubjective relation of politics experimentation for its unexpected quality in the bond with alterity. This research investigated the quality politics of the friendship, aiming at to analyze, in the field of the daily relationship, the friendship relation as traumatic intersubjective bond of experimentation that it makes possible transformations in the subjectivities, in the which action innovative politics they can be to complete. Searching to understand as the friendship bows they can constitute privileged relations of experimentation of relationship forms others, incompatible with the individualistic and exculpatory models of the capitalism, workers of popular cooperatives had been interviewed about theirs histories of friendship. In accordance with the narratives some meanings for the friendship had been found. The friend is not qualified only as brother, but the friendship exceeds the familiar qualities for what it in same itself informs: the dialogue that promotes an equality politics condition. The results detach the friendship relation as privileged space of considerate listening, of shelter and exchanges of experiences. The narratives had demonstrated bonds of friendship as relations of production of subjectivity in a full bond of exchanges of knowledge and learnings, in which the friends modify themselves, they strengthen theirs abilities, and theirs dreams are stimulated. The contemporary fragility of the social bows also was pointed, the citizens of the research detaches the social isolation, the individualism, relations of impediment of the word and disrespect of the other. On the other hand, the solidary bows that blossom between friends in the popular classrooms escape to the capitalists imperatives and resist the oppression situation, disclosing creative ways of confrontation of espoliantes conditions that constitute resistance and organization politics, contributing to revert situations of extreme difficulty and poverty.

A presente dissertação busca a articular dois temas, a Linguagem e a Alteridade, ao longo do pensamento filosófico de Jean-Paul Sartre e Emmanuel Lévinas. Partindo da obra de Sartre propomos a análise dos temas em três momentos que se estende desde O Ser e o Nada até a Crítica da Razão Dialética, passando por O que é a literatura?. Ao passarmos pela exposição do autor a respeito dos temas - que se estabelece como Intersubjetividade e Linguagem-, podemos destacar, além da interação entre ambos, a situação da Linguagem em suas obras. Posteriormente, analisamos a obra de Lévinas e a construção de suas concepções de Linguagem e Alteridade, que se encontram no cerne de seu pensamento, tanto em Totalidade e Infinito como em Outramente que ser ou para-além da essência. A partir disto, é criado um ambiente temático comum para que possamos estabelecer o diálogo entre os filósofos, sob uma perspectiva que permeia nossa dissertação: a crítica de Lévinas sobre a Linguagem e a relação desta com o pensamento de Sartre / The following thesis has the purpose of articulating two subjects, the Language and the Alterity, through the philosophical thinking of Jean-Paul Sartre and Emmanuel Lévinas. Starting from Sartre\'s work we propose the analysis of the subjects in three different moments that extend from Being and Nothingness until the Critique of Dialectical Reason, also analyzing What Is Literature?. While we examine the author\'s exposure concerning the subjects - which are set as intersubjectivity and language - the interaction between both and the situation of language in his work stand out. Subsequently, we analyzed Lévinas\' work and the construction of his conceptions of Language and Alterity, which are in the core of his thinking, for Totality and Infinity and Otherwise than Being or Beyond Essence. From this, a common theme environment is set in order to establish the dialogue between philosophers, from a perspective that permeates our dissertation: the comment Lévinas made about language and the relation between this comment and Sartre\'s thinking

Made available in DSpace on 2015-03-04T21:02:35Z (GMT). No. of bitstreams: 0 Previous issue date: 27 / Bolsa para curso e programa de Pós Graduação / A questão ética permeia a vida do ser humano e, segundo Kant, se há uma realidade absoluta neste mundo, esta é a realidade de nosso senso moral, da obrigação ética que conduz a nossa consciência para distinguir entre o certo e o errado. A ética kantiana consiste na descoberta do sujeito como valor e na ação do mesmo como responsável pela prática dos seus deveres. É a chamada moral do dever-ser, formada por um conjunto de princípios e regras comportamentais, deduzidas de máximas universais. Para ele, a ética é uma experiência da autonomia do sujeito que é governado por uma razão prática, permitindo a construção de uma lei universal. Kant pensa uma ética finita que envolve um dever e corresponde a um ser humano capaz de autonomia e, por isso, digno de respeito. Por outro lado, Levinas introduz o conceito de alteridade para embasar o seu projeto ético, que se funda na exterioridade, ou seja, a responsabilidade moral nos vem de fora, do outro, nosso próximo. Ele faz uma inversão radical, substituindo o ser pelo / The ethical matter traverses the life of the human being and, according to Kant, if there is an absolute reality worldwide, it is the reality of our moral sense, of the ethical obligation which leads our conscience to distinguish between the right and the wrong. The Kant ethics consists on the discovery of the individual as value, and in his action as the one who is responsible for practicing his duties. It is called “duty - to be” moral, formed by a set of principles and behavior rules, emerged from universal maxima. For him, the ethics is an experience of the autonomy of the individual who is governed by a pratical reason, by allowing the construction of a universal law. Kant thinks a finite ethics which involves a duty and corresponds to a human being capable to autonomy and, for that reason, worthy of respect. On the other hand, Levinas introduces the alterity concept to base his ethical project, which is based on the exteriority, it means, the moral responsibility comes to us from outside, from the oth

Magister Artium - MA / The departing point of the thesis is that the neglect of African's intellectual heritage within the South African Universities and in public discourse undermines the ability of the post-apartheid government to set its developmental agenda and maximize its democratic potential. The thesis highlights the neglect of Professor Mafeje's scholarly contribution as an example of this neglect and argues that an engagement with his scholarly output might have differently shaped the debate on the thematic issues that are covered in this study. Against this backdrop, this study explores Mafeje's scholarly works in the areas of state, development and democracy, specifically focusing on the insight that we can garner from his scholarly works that will allow us to re-examine the challenges of development. In this context Mafeje's work is examined and situated within the social history of his milieus. The study employs social constructionism to explore the scholarship of Professor Mafeje. An important aspect of this theoretical framework is social embeddedness. Brunner (1990:30) has argued that it is culture, not biology that shapes human life and mind. The important aspect of this approach is that it acknowledges that the way we commonly understand the world, the categories and concepts we use, are historically and cultural specific. Mafeje's ideas make sense when located within complex social contexts in which they were produced. Because he was not producing knowledge in a vacuum, an understanding and appreciation of his ideas must be located within the social history that produced them.

This thesis unpacks the social life of an alternative food "thing". It is empirically grounded in an intensive ethnography and draws on the conceptual resources of Actor-Network Theory (ANT) to narrate alterity as it is manifest in an alternative food network (AFN). Following and tracing British Organic Biodynamic (BOB) wheat, the research weaves through the seed (from breeding to certification), the grain crop's cultivation, harvest and milling, and the final transformations from flour to real bread and its consumption. The storying of the BOB wheat's social life, its social relations and subsequent transformations reveals a persistent blurring of formal distinctions separating 'nature' and 'culture', humans and nonhumans, and production and consumption. Most importantly, it disrupts the traditional categorization of food networks as either 'conventional' or 'alternative'. The analysis of the BOB wheat's social life betrays the imagined purity of alterity of this supposed alternative food network, unveiling a heterogeneous web of hybrid actants and multiple performances of wheats. The analysis reveals a conflict within the BOB wheat network, by demonstrating how performances that are presented as deeply incommensurable are nevertheless inextricably and intimately connected. Consequently, 'conventional', and some 'more-than-conventional', performances threaten to undermine the BOB wheat networks' legitimacy as an AFN. Further, they intimate an ontological impurity that threatens the very possibility of alterity. Accordingly, my analysis narrates the BOB wheat network's efforts to stabilize alterity and expand the collective, through the purification of these incommensurable versions of the wheat. Ultimately, this process of purification works to persistently reconstitute modern ontological binaries, specifically the alternative-convention bifurcations of food networks. To conclude I suggest that this purification, the making and manifesting of alterity, is woven through the contemporary biopolitical dispositive - persistently circulating and remaking, Modern ontological framings of reality as well as the moral and ethical values therein.

There are two parallel discourses on humanism nowadays. One conceives of humanism as a worldview and a philosophical position. The other takes it to be a cultural phenomenon typical of the European Renaissance. The critics interested in considering humanism conceptually, as a rule, are not Renaissance scholars. Operating from either a postmodern or a postcolonial perspective, they often speak of humanism as the backbone of Western thought or the mainstay of European modernity and, in any case, as a bankrupt ideology of the West. Conversely, the Renaissance scholars are more concerned with the task of making sense of the idea of humanism in its original historical context than with considering it in relation to its other, later developments and remain, for the most part, unwilling to address the broader questions posed by humanism. This dissertation purports to bring the philosophical and the historical discourses on humanism together. I focus specifically on Renaissance humanism and ground my reflection firmly in textual analyses of late XV and XVI century sources. More concretely, I put forward a reading of two groups of texts. The first group includes three works exploring the arch-theme of the Renaissance, dignitas hominis, from the perspective of a relational concept of identity formation. These are: Pico della Mirandola's Oratio (1486), Bovelles's De sapiente (1511) and Vives's Fabula de homine (1518). The second group of texts contains three works which fall into the category of Renaissance Americanist literature: Cabeza de Vaca's Naufragios (1542), Galeotto Cei's Viaggio e relazione delle Indie (written after 1553) and Jean de Léry's Histoire d'un voyage faict en la terre du Brésil (1578). The bridge between these two bodies of texts is the idea, found in Pico, Bovelles and Vives, that arriving at a sense of self always involves a detour through otherness, as experienced in one's community, Nature and God. The encounter narratives, in illustrating the impact of America on the Renaissance European traveler, bring to life what philosophers theorized in the peace and quiet of their studies - the essential indefiniteness of the self unless inhabited by meanings drawn from without. / 2016-09-29

Across continents and independently of one another, Marianne Moore (1887-1972) and Francis Ponge (1899-1988) both made names for themselves in the twentieth century as poets who gave voice to things. Their entire oeuvres are dominated by poems that attempt to reconstruct an external thing (inanimate object, plant or animal being) through language, while emphasizing the necessary distance that exists between the writing self and the written other. Furthermore, their thing poetry establishes an “essential otherness” to the subject of representation that (ideally) rejects an objectification of that subject, thereby rendering the “thing” a subject-thing with its own being-for-itself. This dissertation argues that the thing poetry of Marianne Moore and Francis Ponge successfully challenged the hierarchy between subject and object in representation by bringing the poet’s self into a dialogue with the encountered thing. The relationship between the writing self and the written other is akin to what Maurice Merleau-Ponty refers to in Le visible et l’invisible when he describes the act of perceiving what is visible as necessitating one’s own visibility to another. The other becomes a mirror of oneself and vice versa, Merleau-Ponty explains, to the extent that together they compose a single image. The type of reflection involving self and others that Moore and Ponge employ in their thing poetry invokes the characteristically modern symbol of the crystal with its kaleidoscopic reflective properties. Self and other are distinct yet indissolubly bound, and rather than a hierarchy between subject and object there are only subjects who exist for-themselves and for-each other, reflecting the kind of reciprocal Pour soi that Merleau-Ponty’s phenomenology envisioned.