Le but de ce mémoire est d’expliciter en détail et de voir la portée d'un passage bien précis du traité des Topiques, ouvrage où Aristote tente d'élaborer une méthode qui permettra de raisonner de manière dialectique. Dans le deuxième chapitre du premier livre (I, 2), il énonce de manière succincte trois utilités que le traité en question peut procurer à celui qui possède et maîtrise adéquatement cette méthode. En premier lieu, la dialectique servirait de gymnastique intellectuelle pour former l'esprit et lui donner plus de souplesse dans ses raisonnements. Dans un second temps, elle serait utile dans les rencontres de tous les jours avec autrui parce qu’elle permettrait de discuter et d'argumenter sur un sujet donné avec le premier venu. Enfin, il semble également que la dialectique soit utile pour les «connaissances de caractère philosophique», en ce sens qu'elle permettrait de développer les apories et ultimement, d'établir les principes ou les notions premières de chaque science. Dans ce travail, je me propose donc d’examiner chacune de ces prétendues utilités afin de voir comment, et dans quelle mesure, nous pouvons réellement affirmer que la dialectique s’avère profitable pour chacun des services énumérés en Topiques I, 2. / The purpose of this dissertation is to explain in detail the importance of a very precise passage of the Topics, treatise where Aristotle tries to find a method which will allow to reason in a dialectical way. In the second chapter of the first book (I, 2), he expresses in a brief way three utilities that the treatise in question can provide to those who own and control this method properly. First of all, the dialectic would serve as a mental gymnastic to train the mind and give it more flexibility in its reasoning. Secondly, it would be useful in the everyday encounters with others, because it would allow to discuss and argue on any given subject with the first person we could meet. Finally, it also seems that the dialectic would be useful for the "philosophical knowledge ", in the sense that it would go through the puzzles and ultimately, would establish the first principles of each science. In this work, I thus suggest examining each of its claimed utilities to see how, and in which measures, we can really assert that the dialectic turns out profitable for each of the services enumerated in Topics I, 2.

A presente pesquisa tem o objetivo de estudar os princípios de investigação dos seres vivos tendo como parâmetro a concepção hilemórfica dos entes naturais em Aristóteles. Para tanto, em primeiro lugar, analisaremos o hilemorfismo tal como exposto no Livro II da Física, a fim de investigarmos a doutrina da matéria e forma, no contexto em que ela desempenha um papel fundamental para a elaboração de uma concepção que é capaz de mostrar os modos pelos quais os entes se constituem na natureza. Em segundo lugar, examinaremos os princípios de investigação dos seres vivos no Livro I das Partes dos Animais, de modo a identificar os fundamentos conceituais nos quais ele se sustenta. Assim, veremos em que medida a doutrina da matéria e forma desempenha uma função determinante na análise relativa aos organismos vivos. / The present research aims to study the principles of investigation of living beings, from hylemorphic conception as a parameter of explanation of natural beings in Aristotle. To do so, first, well analyze the hylemorphism as set out in Book II of Physics in order to investigate the doctrine of matter and form, in which it plays a key role in the development of a conception that is able to show the ways in which beings are formed in nature. Second, well examine the principles of living beings in Book I of the Part of Animals, in order to identify the conceptual foundations on which it holds. So we\'ll see how far the doctrine of matter and form plays a decisive role in the analysis relating to living organisms.

Joseph Joubert, ce moraliste français nourri de Platon et d’Aristote, aura manifesté une possibilité d’écriture échappant à la fois à celle des Essais, des Pensées, des Maximes, des Caractères, des Mémoires, des Confessions, et même d’un journal, mais en injectant de cette dernière forme ce qui pouvait faire lever la pâte de toutes les autres. Joubert l’a-t-il tenté en plus grande conscience de ce qu’il faisait qu’il ne le dit et que peut légitimement le faire croire qu’il ait laissé aux Chateaubriand (1838), Paul de Raynal (1842), André Beaunier (1938), cardinal Grente (1941), Raymond Dumay et Maurice Andrieux (1954), Georges Poulet (1966), Paul Auster (1983), Rémy Tessonneau (1989), le soin, le mérite, l’effort, mais tout de même aussi le plaisir ou la chance de faire son ouvrage à sa place ? La perspective contemporaine de cette hypothèse est celle d’un art des notes qui passe, dans le cas de Joubert, par l’établissement d’une poétique de leur classement. / Joseph Joubert, this french moralist who had a fondness for Plato and Aristotle, has revealed a mode of writing which is not like the one of Essays, Thoughts, Maxims, Characters, Memoirs, Confessions, and not even like a diary, but which derive from this last mode what is able to raise the dough of all others. Was Joubert aware of this contrivance more than we can think about, owing to the fact that he had committed his scripts to the following’s care : Chateaubriand (1838), Paul de Raynal (1842), André Beaunier (1938), cardinal Grente (1941), Raymond Dumay et Maurice Andrieux (1954), Georges Poulet (1966), Paul Auster (1983), Rémy Tessonneau (1989) ? Answering in the affirmative is equivalent to the assumption of an art of notes which goes through the working out of a literary theorie of their classification.

La philosophie politique de Leo Strauss a inspiré aux États-Unis des disciples bien au-delà des départements de philosophie. En créant une communauté de conversation, les « straussiens » ont insufflé à l’étude et à l’activité politique un style de pensée irréductible aux sensibilités libérale et conservatrice contemporaines, bien qu'ils aient principalement choisi de dialoguer avec le conservatisme politique naissant. Le conservatisme lincolnien qu’ils ont adopté en est une version modérée par le rationalisme du premier constitutionalisme américain et trouve son origine dans la réhabilitation polémique de la science politique aristotélicienne. En effet, cette science politique les a conduit à interpréter le constitutionalisme à la lumière des principes des pères fondateurs de la République américaine. / The Political Philosophy of Leo Strauss has a far wider sphere of influence in America than the departments of Philosophy. By creating their own community of conversation, the “straussians” inflected to study and political activity a style of thought beyond contemporary liberalism and conservatism, even if Straussians mainly chose to converse with new born political conservatism. The lincolnian conservatism they embraced is one moderated by the rationalism of the first American constitutionalism, and has foundings in the reenforcement of the aristotelician political science. This Political Science led them to read the constitutionalism thanks to the principles of the Founding Fathers of the American Republic.

Made available in DSpace on 2016-04-28T19:34:42Z (GMT). No. of bitstreams: 1 Luciana Bracarense Costa Fernandez.pdf: 262620 bytes, checksum: 36c15bf88b89eae3e8bdcb0e30b691ee (MD5) Previous issue date: 2009-10-15 / This work performs a multidisciplinary reading of the rhetoric and isotopic route of the women s ethos, in the romance Lavoura Arcaica, by Raduan Nassar, based on two Aristotle s passions: love and anger, from a theoretical reference that mix the categories person, space and time, the passions rhetoric and the referential progression, and the concepts extracted from mythology and anthropology. The female and male relation are formulated in a game of dialectic mirror, complex, contradict and complementary. The reading of the book chapter by chapter explores the movements of the text and is semantic coherence, reiterations and redundancies. The intrigue describes existential, lovely and social conflicts, that coexist in an incestuous brother s relation, the paternal inflexibility and the maternal affection, essential subjects to the pathos. The significant completeness of the text occurs when the passions take place discursively in the comes and goes of identities and differences and between women and men, the ethos, the space that configure them and the time that conceive them oscillates from passion to reason, profane and sacred, love and anger, private and public, memory and present, nature and family. In this dynamics, the statics convert to dialectic, in other words, to inexhaustible games of transformation and movement / Este trabalho realiza uma leitura multidisciplinar do percurso retórico e isotópico do ethos das mulheres, no romance Lavoura Arcaica, de Raduan Nassar, à luz de duas paixões aristotélicas: amor e cólera, a partir de um referencial teórico que mescla as categorias pessoa, espaço e tempo, a retórica das paixões e a progressão referencial, bem como conceitos extraídos da antropologia e da mitologia. As relações feminino e masculino se formulam num jogo de espelho dialético, complexo, contraditório e complementar. A leitura da obra capítulo a capítulo explora os movimentos do texto e sua coerência semântica, reiterações e redundâncias. A trama aborda conflitos existenciais, amorosos e sociais, que coexistem em uma relação incestuosa entre irmãos, a inflexibilidade paterna e o afeto materno, matérias essenciais para o pathos. A completude significativa do texto toma corpo quando da confirmação de que as paixões se dão discursivamente no vaivém de identidades e diferenças, e de que entre as mulheres e os homens o ethos, o espaço que os configura e o tempo que os concebe entre oscilam entre a paixão e a razão, o profano e o sagrado, o amor e a cólera, o privado e o público, a memória e o presente, a natureza e a família. Nessa dinâmica o estático converge para o dialético, ou seja, para os jogos inesgotáveis de transformação e movimento

Made available in DSpace on 2016-04-04T18:33:05Z (GMT). No. of bitstreams: 1 Talita Carneiro Gader Safa.pdf: 845313 bytes, checksum: 784cca5b9b4dda875998ef4f4a495a6c (MD5) Previous issue date: 2012-02-01 / The research "The Aristotelian virtues and moral education: teachers' education for autonomy" sheds light on the need for cultivation of virtues for the construction of the moral excellence of man. We discussed the importance of understanding the classical values, in particular, that of justice and friendship, from Aristotle, as the basis for the discussion of moral education. This is a survey conducted in the context of foundations of education, more precisely of the philosophy of education, then your character is speculative. Whereas the moral education plays a fundamental role in shaping the character of the child, then examine the extent to which virtues are actually necessary for the development of man's character. Indeed, beyond the discussion of theoretical foundations that underpin the moral education, this research also argued that this conception of moral education could base a conviction of the educator for the actual task of forming the child's personality. In this sense, we ask: what are the challenges for teachers' education in the Aristotelian account of virtue when it comes to moral education? The main objective of this research, therefore, was to understand the elements that involve the consideration of moral education in the Aristotelian virtues, especially justice and friendship, with a view to the challenges facing educators. The method was based on a review and sought to question, conceptualize and argue, typical of the philosophical method. The expected results will be the ability of the educator can understand, more accurately, virtues essential to shape the character of the man. / A pesquisa A educa??o moral e virtudes aristot?licas: a forma??o do educador para a autonomia coloca em relevo a necessidade do cultivo de virtudes para a constru??o da excel?ncia moral do homem. Discutimos a import?ncia da compreens?o de valores cl?ssicos, em espec?fico, o da justi?a e o da amizade, a partir de Arist?teles, como base para a discuss?o da educa??o moral. Trata-se de uma pesquisa realizada no contexto de fundamentos da educa??o, mais precisamente de filosofia da educa??o, ent?o, seu car?ter ? especulativo. Considerando que a educa??o moral exerce papel fundamental na forma??o da personalidade da crian?a, ent?o, examinamos em que medida as virtudes s?o efetivamente necess?rias para o desenvolvimento do car?ter do homem. Com efeito, para al?m da discuss?o de fundamentos te?ricos que embasam a educa??o moral, esta investiga??o tamb?m discutiu que concep??o de educa??o moral pode embasar a convic??o do educador para a efetiva tarefa de formar a personalidade da crian?a. Neste sentido, questionamos: quais os desafios para a forma??o do educador na considera??o de virtudes aristot?licas em se tratando de educa??o moral? O objetivo principal desta pesquisa, portanto, consistiu em compreender os elementos que envolvem a educa??o moral na considera??o de virtudes aristot?licas, especialmente a justi?a e a amizade, com vistas aos desafios que se colocam aos educadores. Do ponto de vista do m?todo, o trabalho foi realizado a partir de revis?o bibliogr?fica e procurou problematizar, conceituar e argumentar, caracter?sticas t?picas do m?todo filos?fico. Os resultados esperados consistiram na possibilidade do educador conseguir compreender, de forma mais rigorosa, virtudes fundamentais para a forma??o do car?ter do homem.

La thèse centrale de cette recherche consiste à étudier la façon dont les Histoires d'Hérodote, en s'érigeant comme symbole de la pensée présocratique, révèlent une conception politique de la connaissance où les différents modes de la pensée archaïque peuvent trouver une espèce d'architexte qui fournit une méthode particulière de lecture et d'analyse. La manière dont l'historien organise, critique et donne la priorité à l'information met en évidence une conception politique de la connaissance, parce qu'il est toujours dans une position de médiation, il intervient et agit comme arbitre et juge des discours. Cette lutte ou bataille discursive est en définitive un symbole des forces politiques inhérentes à la pensée archaïque. Une des hypothèses centrales ayant guidé cette recherche est la proposition selon laquelle une analogie peut être établie entre le rôle du peuple par rapport au type de gouvernement de sa pólis et le rôle de l'auditoire ou le destinataire d'un récit. Ainsi, l'analyse des textes « présocratiques » peut être réalisée dans le but de pouvoir y tracer une politique du discours déterminée. Le travail est divisé en trois chapitres. Les deux premiers visent à légitimer la proposition qui est développée dans le dernier et qui constitue la thèse à proprement parler. Pour ériger Hérodote en symbole des présocratiques (chapitre 3), il est nécessaire de définir sa position interstitielle tant en amont (Homère, chapitre 1) qu'en aval (Platon et Aristote, chapitre 2), car les présocratiques sont également des interstices entre les corpus homérique et platonicien-aristotélicien. / The central thesis of this research is to examine how the Histories of Herodotus, acting as a symbol of Presocratic thought, display a political conception of kwowledge in which the various archaic modes of thought may find a sort of architext that offers a peculiar reading and analysis method. The Histories bring into stage the clash of discourses, the confrontation between them, representing the battle for discursive legitimation. The way the historian organizes, criticizes and sets a hierarchy for the information reveals a political conception of knowledge, because he invariably places himself as a mediator interceding and acting as an arbitrator and judge of discourses. This struggle or discursive battle is definitely a symbol of the political forces that are immanent to the archaic thought. A fundamental hypothesis guiding this research is that an analogy can be drawn between the role played by the people of a city as a function of their form of government and the role of the auditorium or addressee of a discourse. As such, the analysis of the Presocratic texts may be performed under the perspective that it is possible to trace in them a defined politics of discourse. This research comprises three chapters. To raise Herodotus into a Presocratic symbol (Chapter 3), it is necessary to define his interstitial stance with respect to the past (Homer = chapter 1) and the future (Plato- Aristotle = chapter 2). Several terms have been studied and through their forms of articulation in oppositions, associations or mere concomitances, an attempt has been made to determine how they work.

Made available in DSpace on 2016-04-27T17:27:09Z (GMT). No. of bitstreams: 1 Mateus Perito.pdf: 627182 bytes, checksum: cffa7692af72abb5acc950f26f0b117f (MD5) Previous issue date: 2014-10-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The concept of philia occupies much of Aristotle's Nicomachean Ethics and generates several problems with the rest of the work. This research aims to resolve the inconsistency between the concepts of friendship and self-sufficiency and to carry out this task, this research is devoted to an exposition of the concepts of friendship and self-sufficiency in the first two chapters, and finally in the third, passes to the resolution of the inconsistency. From a reading of the notion of allos autos (another self), is intended to show that not only the concept of friendship does not contradict with the concept of autarkéia (self-sufficiency), but also that the concept of philia (friendship) acts as a stabilizing agent of human happiness against contingency multiplicity / O conceito de philia ocupa boa parte da Ética a Nicômaco de Aristóteles e gera diversos problemas em relação ao restante da obra. A presente investigação tem como objetivo solucionar a inconsistência entre os conceitos de amizade e autossuficiência e, para levar a cabo esta tarefa, dedica-se, nos dois primeiros capítulos, a uma exposição dos conceitos de amizade e autossuficiência para finalmente no terceiro passar à resolução dessa inconsistência. A partir de uma leitura da noção de allos autos (outro eu), pretende-se mostrar que não somente o conceito de amizade não se contradiz com o de autarkéia (autossuficiência), mas que o conceito de philia (amizade) age como um agente estabilizador da felicidade humana frente à multiplicidade da contingência

A atividade realizada pelo filósofo configura uma das maiores incógnitas entre os estudiosos da ética de Aristóteles. Na Ética Nicomaqueia (EN), seu tratado moral de maior relevância, pouco é dito sobre tal atividade até as conclusões apresentadas no fim da obra, quando se afirma que a contemplação (theoretike energeia) é a melhor das ocupações humanas no que diz respeito à busca pela autorrealização (eudaimonia). Mas no que consiste, afinal, essa ocupação? Qual a razão de, dentre a ampla gama de atividades exequíveis pelo homem, o exercício dessa se identificar com o melhor tipo de vida? Há como compreendê-la satisfatoriamente apesar da quantidade limitada de passagens da EN que se referem ao seu exercício? Tendo em vista o caráter sistemático de Aristóteles e suas considerações acerca da exatidão necessária em cada assunto, buscar-se-á compreender a contemplação a partir daquilo que é exposto na EN. Ainda que o número de informações explícitas sobre ela seja pequeno, propor-se-á uma exegese dos trechos referentes à tal atividade e sua virtude, a sophia, bem como a análise de sua relação com outros momentos da obra. Ao esgotar as informações referentes à contemplação na EN, será possível concluir se seu conteúdo é suficientemente informativo ou não para os propósitos da obra e sua compreensão. Ademais, estabelecer no que consiste a atividade contemplativa é indispensável para entender aquilo que Aristóteles definiu como a vida própria do filósofo (bios theoretikos), da qual ele partilhou e à qual incitou outros a participar em diversos momentos do corpus. Apreender a contemplação do modo como Aristóteles a expôs revela um modo de vida teorizado e praticado por algumas das mentes mais brilhantes da história da filosofia, que não mediram esforços para tentar compreender e realizar sua humanidade da melhor maneira possível. / The philosophical activity configures one of the biggest incognitos among scholars researching Aristotle’s ethics. The Nicomachean Ethics (his most relevant ethical treatise) contains little information about such activity until the conclusions presented at the end of the work, when it is stated that contemplation (theoretike energeia) is the best of human occupations regarding the search for self-realization (eudaimonia). But, after all, how to understand such activity? What is the reason to identify it with the best way of living, given the variety of other activities able to be executed by men? Is it possible to understand it satisfactorily despite the limited number of passages referring to its exercise in the ethical treatise? In view of the systematic character of Aristotle and his considerations concerning the exactitude proper to each subject, contemplation will try to be understood only by what is exposed in the Nicomachean Ethics. Although the number of explicit informations about it is few, it will be proposed an exegesis of the excerpts referring to such activity and its virtue, sophia, as well as the analysis of its relation with other moments of the work. By exhausting information regarding contemplation in the Nicomachean Ethics, it will be possible to conclude whether its content is informative enough or not for the purposes of the work and its understanding. Moreover, establishing what contemplative activity consists in is essential to understand what Aristotle defined as the philosophical life (bios theoretikos), which he shared himself and also encouraged others to participate in several moments of the corpus. Apprehending contemplation in the way Aristotle exposed it reveals a way of life theorized and practiced by some of the most brilliant minds in the history of philosophy, who went to great lengths to try to comprehend and flourish their humanity in the best possible way.

A presente dissertação de mestrado tem por objetivo estudar os fundamentos da comunidade política (polis), em especial, de que modo fundamentos, como a liberdade e a igualdade, contribuem para perturbação e conservação da comunidade política, a partir do livro I e II da Política de Aristóteles. A pesquisa busca mostrar o papel relevante da crítica que Aristóteles lança à aquisição ilimitada de bens e da crítica à propriedade comum dos bens, proposta por Sócrates, na República - i.e. tal como Aristóteles compreende Sócrates - para sua visão de unidade política. / This thesis aims to study, based on Books I and II of Aristotle\'s Politics, the foundations of the political community (polis), in particular, how core principles such as freedom and equality contribute to the disturbance or to the conservation of the political community. This research intends to present the important role of both Aristotle\'s critique addressed to the limitless accumulation of wealth, and his critique of the common ownership of properties--proposed by Socrates in the Republic - i.e. as Aristotle understands Socrates--to constitute his vision of political unity.