CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / O objetivo deste trabalho à compreender a crÃtica do filÃsofo alemÃo Friedrich Nietzsche ao naturalismo cientÃfico. Nietzsche, a partir da obra Humano, demasiado humano, revela um interesse crescente pelas pesquisas cientÃficas, estabelecendo um projeto filosÃfico de cunho naturalista, ou seja, em consonÃncia com os mÃtodos das ciÃncias. Ao longo de sua produÃÃo intelectual, contudo, esta atitude inicial em relaÃÃo Ãs ciÃncias serà problematizada, de tal modo que as obras que se seguem a AlÃm do bem e do mal, apresentarÃo um fulminante ataque à empresa cientÃfica moderna. Este trabalho procura mostrar que esta crÃtica nietzscheana se articula a partir da compreensÃo das ciÃncias modernas como herdeiras do ideal epistemolÃgico grego, da crenÃa no valor supremo da verdade, a vontade de verdade, e de que esta crenÃa compromete o prÃprio empreendimento cientÃfico com uma interpretaÃÃo metafÃsico-moral da existÃncia. Sugerimos, entÃo, que a crÃtica de Nietzsche nÃo implica a recusa em bloco do empreendimento cientÃfico, mas procura desvelar os problemas que se escondem por trÃs das interpretaÃÃes cientÃficas na medida em que elas se coadunam a este valor moral, e que a recusa deste valor, ou melhor, sua superaÃÃo, possibilitaria a realizaÃÃo de um naturalismo pleno, que assumisse o carÃter irredutivelmente interpretativo de suas teorias e proposiÃÃes sobre o mundo. / The aim of this work is to understand the criticism of the German philosopher Friedrich Nietzsche to scientific naturalism. Nietzsche, from the book Human, all too human, shows a growing interest in scientific research, establishing a philosophical project of naturalist bias, i.e, in line with the methods of science. Throughout his intellectual production, however, this initial attitude with regard to science will be aim of reflection, so that the works following the book Beyond good and evil, provide a scathing attack on the modern scientific enterprise. This paper seeks to show that this Nietzscheâs criticism is articulated from the understanding of modern sciences as heirs of the Greek epistemological ideal, the belief in the supreme value of truth, the will to truth, and that this belief undermines the scientific enterprise itself with an metaphysical and moral interpretation of the existence. We suggest, then, that Nietzscheâs criticism does not imply refusal to the whole scientific enterprise, but demand to reveal the problems hidden behind the scientific interpretations as they are in line with this moral value, and that the refusal of this value or, rather, its overrun, allow the achievement of a fully realized naturalism, which assumes the character irreducibly interpretative of its theories and propositions about the world.

This dissertation explores Jerome’s use of space in the Vita Hilarionis, through the use of the theory of critical spatiality. Three different spaces, all interrelated, are explored: desert space, monastic space and city space. The vita falls within the genre of Hagiography, a short biography that attempts to capture the life of a saint or holy man or woman. The Vita Hilarionis centres around the saint Hilarion, and follows his journey into the desert of Palestine in his goal to become an ascetic. One of Jerome’s goals with the writing of the vita is to show that Hilarion was the originator of monasticism in Palestine. Upon closer inspection of the spaces that Jerome describes to us, his greater ideological goal can also be exposed. Jerome, a Christian with a classical Roman education, makes use of older classical models in order to write his social geography of the late ancient Mediterranean world, such as traditional notions of centre and periphery. However, as theologian, he also reconstructs or re-imagines Roman spaces, such as the circus, to propagate Christianity, the new religion for the old world. Critical space has not yet fully been applied to text in late antiquity (100 – 600 CE) or early Christianity. This approach is steered by insights from social scientific criticism that not only views a text such as the vita as a literary piece of fiction, but also as a social product of its time. Through this view, largely spiritual themes in the vita can be viewed as also ideologically motivated, the social position and role of the ascetic in late Roman/ early Christian society understood, the spaces he/she moves in analysed and applied to shed light on early Christian identities. / Dissertation (MA)--University of Pretoria 2015. / Ancient Languages / Unrestricted

The late antique figure of the female monk has been commented upon within the spheres of socio-history, theology, and literary analysis, but no comprehensive study has focused on the contemporary historical and gendered context. This thesis therefore reexamines female transvestite monk hagiographies, revealing that the female protagonists are portrayed as possessing a holy womanhood regardless of having layers of masculinity applied to them. Three layers of masculinity, namely outward, social, and inward, are identified in the characterizations of the female monks. Each masculine layer is scrutinized separately to explore its purpose in the plot structures and to show plausible motivations for the utilization of transvestite figures in religious literature. The use of an intertextual method reveals gendered intertexts, or literary motifs, in the hagiographies which serve as familiar ideological vehicles carrying the intended inspirational, instructional, and theological messages of the writers. Through the removal of these holy women’s masculine layers, this thesis reveals that outward and social masculinity are superficial and heavily relied upon as a means of concealment, but inward masculinity, considered akin to genuine expressions of self in these literary characters, is essentially non-existent. Hagiographers had no intention of transforming their religious protagonists into anything but determined, holy women who are forced to act drastically to sustain ascetic dreams begun while mothers, wives, daughters, and sisters. Masculinities and intertexts located in these Vitae contextualize praise for a holy womanhood within acceptable gendered language, which seems to support a belief in the spiritual potential of women. In comprehending the intertexts’ function in these legends, this thesis highlights the potential for complex irony to develop around the figure of a female transvestite, which supplies religious tales with intrigue and interest, the ability to instruct or chastise mixed audiences, and the potential to portray the reversal inherent in the human drama of salvation.

La thèse intitulée Proust et Platon se fonde principalement sur les affinités qui unissent les deux génies. Bien qu’il y ait un écart temporel considérable entre eux, on essaie d’élaborer un rapprochement à trois temps. Une première partie est consacrée à l’étymologie et la philosophie du langage, à savoir à l’effort de Proust et de Platon afin d’établir la rectitude du nom par rapport à la chose qu’il représente. Dans un tout premier temps, on met pour lors le langage à l’épicentre de notre analyse, en s’efforçant de localiser les différentes tendances –cratylisme, hermogénisme, naturalisme, conventionnalisme– dans un dialogue capital : le Cratyle. En deuxième lieu, c’est l’étymologie qui ranime toute cette effervescence linguistique, en représentant un sujet pivotal chez Proust et chez Platon : elle questionne l’emploi des mots et des noms, ainsi que leur relevance avec la chose qu’ils représentent. L’autre grande théorie linguistique proposée est l’hermogénisme, dû à la théorie d’Hermogène chez Cratyle. Il prétend mettre en avant la thèse centrale du disciple de Socrate qui soutient que les noms sont justes en fonction d’une convention entre les interlocuteurs qui les utilisent. Dans un deuxième temps, c’est l’amour dans toutes ses manifestations qui prend le relais. Il est question de l’œuvre la plus délectable de Platon, le Banquet. On va commencer en mettant en avant le propre rôle du banquet en tant qu’institution dans l’antiquité. Là on trouve sans aucun doute le champ le plus fécond afin de parler d’éros adolescent, de l’androgyne, mais aussi d’ἀγάπη. Mais le Banquet a aussi son côté aristophanesque : en attribuant au grand comédien l’articulation de son mythe le plus célèbre, Platon a voulu peut-être mettre en lumière le côté le plus parodique de l’éros. Toutefois, ce mythe paradisiaque déclenche aussi l’examen de bien des thèmes qui concerne l’homosexualité en Grèce d’antan. La partie proustienne sur l’amour se consacre dans un premier temps à l’importance du banquet mondain, lieu d’apprentissage social, érotique et artistique pour le narrateur. Ensuite, il repose sur les différentes manifestations de l’ἒρως et de l’ἀγάπη dans la Recherche : amitié, inversion, procréation artistique. La dernière étape de la deuxième partie est vouée à la mort et l’au-delà dans l’antiquité grecque et les trois narrations de descentes à l’enfer dans le corpus platonique. On va constater que la mort constitue au même titre que l’amour le leitmotiv incontournable de la Recherche également. Pour la partie finale, on a choisi un titre sans doute déconcertant : Δεύτερος πλοῦς, seconde navigation. Par là, on voudrait souligner l’effort de Platon et de Proust d’atteindre les vérités les plus inabordables en empruntant des sentiers iconoclastes : pour Platon, il s’agirait de la réminiscence, de l’esthétique idéale et du mythe, tandis que la section proustienne est axée sur le temps et la mémoire, l’esthétique et les diverses techniques narratives de la Recherche. On espère qu’à la fin de cette recherche les reflets contigus mis en évidence dans les œuvres de Platon et de Proust se seraient convertis en éclats miroitants. / The thesis entitled Proust and Plato is mainly based on the affinities between the two great figures of universal scope. Although there is a significant time gap between them, we have tried to develop an approximation in three distinct parts. The first part is devoted to etymology and philosophy of language, namely the effort of Proust and Plato to establish the correctness of the name against the thing it represents. At first, we put the language at the epicenter of our analysis, in an effort to locate the various tendencies, –cratylism, hermogenism, naturalism, conventionalism –, in a critical dialogue: the Cratylus. Secondly, it is etymology that revives the linguistic effervescence, representing a pivotal topic in both Proust and Plato: it questions the use of words and names, as well as their relevance with the thing they represent. The other great linguistic theory proposed is hermogenism, named after the theory of Hermogenes in the Cratylus, who argues that the names have been invented on the basis of an agreement between the people who use them. Secondly, it is love in all its manifestations that takes over: the focus is on the most delightful work of Plato, the Banquet. We will start by highlighting the role of the banquet as an institution in antiquity. These are without a doubt the mostappropriate surroundings to talk about pederasty, the androgyne, but also ἀγάπη. Nevertheless, the Banquet also has its Aristophanian side: by assigning to the great comedy writer the articulation of his most famous myth, Plato perhaps wanted to highlight the more satirical side of eros. However, this idyllic myth also triggers the review of many themes concerning homosexuality in ancient Greece. The Proustian part on love is dedicated initially to the importance of the aristocratic banquet, place of the social, romantic and artistic initiation of the Narrator. It is furthermore based on the different manifestations of ἒρως and ἀγάπη in the novel:friendship, homosexuality, artistic procreation. The last stage of the second part is dedicated to death and the beyond in Greek Antiquity and the three tales of nekyia in the Platonic corpus. We will underline the existence of it as a leitmotiv in the Proustian novel as well. The final section has a rather disconcerting title: Δεύτερος πλοῦς, a second navigation. Here, we would like to emphasize the effort of Plato and Proust to reach the most unfathomable truths by taking iconoclastic paths: for Plato, it would be reminiscence, Ideal aesthetics and myth, while the Proustian segment focuses on time and memory, aesthetics and the narrative techniques of the novel. We hope that at the end of this study the contiguous reflections highlighted in the works of Plato and Proust will have turned into dazzling sparkles.

Made available in DSpace on 2016-04-28T20:38:08Z (GMT). No. of bitstreams: 1 Helena Haenni Zimerman.pdf: 1098948 bytes, checksum: f2e00777581fe8336c36a04c2291c247 (MD5) Previous issue date: 2012-05-08 / This paper aims to discuss the proposed approach and treatment of psychological distress carried out by current scientific discourse. This problem is considered from two perspectives, the psychiatric and psychoanalytic. A brief history is made, since the conception of madness till the current name of mental disorder, consisting of the basis on which it built and consolidated the field of psychiatry. In turn, psychoanalysis is considered, from the discovery of the unconscious by Freud, whose paradigm was privileged manifestation of dreams. Reports of ancient of pagan and Christian ascetic practices and an approximation of the expressions of dreams, throughout history, make up a framework to illustrate the manifestation of human concerns and how to approach them in different contexts and times, some, previous psychiatry and psychoanalysis. It was concluded that man's attempt to appease what the front affects the core of his being, that is, their subjective division, which involved body and soul, is something inherent in human existence, expressing itself in the form of its eternal return and attempt to grasp. The current approach of psychological distress, often seems to fall in an attempt to deny the conflict, reducing the question to a purely biological level removing the possibility of the subject of any self reflection / Este trabalho tem por objetivo discutir a proposta de abordagem e tratamento do sofrimento psíquico efetuado pelo discurso científico atual. Tal problemática é considerada a partir de duas perspectivas, a psiquiátrica e a psicanalítica. Um breve percurso histórico é realizado, desde a concepção da loucura até a denominação atual de transtorno mental, constituindo as bases sobre as quais se edificou e consolidou o campo da psiquiatria. Por sua vez, a psicanálise é considerada, a partir da descoberta do Inconsciente por Freud, cujo paradigma privilegiado de sua manifestação foi os sonhos. Relatos antigos de práticas ascéticas pagãs e cristãs e uma aproximação das expressões oníricas, ao longo da história, compõem um quadro que visa ilustrar a manifestação das inquietações humanas e a forma de abordá-las em diferentes contextos e épocas, algumas, anteriores a psiquiatria e a psicanálise. Concluiu-se que, a tentativa do homem de apaziguamento frente aquilo que o afeta no âmago de seu ser, isto é, a sua divisão subjetiva, da qual participam corpo e alma, é algo inerente à própria existência humana, expressando-se sob a forma de seu eterno retorno e tentativa de apreensão. A abordagem atual do sofrimento psíquico, muitas vezes, parece recair numa tentativa de negação do conflito, reduzindo a questão a um nível puramente biológico, retirando do sujeito a possibilidade de qualquer reflexão sobre si mesmo

Made available in DSpace on 2016-04-28T20:39:03Z (GMT). No. of bitstreams: 1 Cybelle Weinberg.pdf: 378630 bytes, checksum: 71bad8bc0c2858283bbd5b3981682c10 (MD5) Previous issue date: 2015-04-10 / Under the eye of the Holy Mother: articulations between the life of Saint Veronica Giuliana and the anorexia clinic aims at relating facts from the life of Saint Veronica, who lived in Italy in the late 17th century and the early 18th century, with today s anorexia clinic. The analysis of her diaries and the registers in her canonization process show how much her perseverant life style, marked by periods of intensive fasting, the violence against her own body, and her search for holiness under the benevolent eye of the Church associates her with modern anorexic symptoms. This paper aims at setting up a parallel between two kinds of relationship: that of Christianity s women saints and martyrs with the Church (the Holy Mother), and that of anorexic girls with their mothers. Accomplices of a lethal project, these pairs comply with the appealing of a perfection ideal. Although separated by several centuries, they present the same symptoms and manifestations of a timeless superego that is passed down from generation to generation. The analysis of such lives marked by excess reveals how an Ideal that was born and built up at the beginning of the western medieval era transcends time and is revealed by people s singularity / A tese intitulada Sob o olhar da Santa Madre: articulações entre a vida de Santa Veronica Giuliani e a clínica da anorexia tem por objetivo relacionar fatos da vida de Santa Veronica Giuliani, que viveu na Itália na passagem do século XVII para o XVIII, com a clínica atual da anorexia. A análise de seus diários e os registros do processo de canonização mostram quanto seu modo de vida perseverante, marcado por períodos de jejum intenso, pela violência contra o próprio corpo e busca da santidade - sob os olhos complacentes da Igreja -, aproxima-a das pacientes com sintomas anoréxicos de hoje. A tese estabelece, também, um paralelo entre dois tipos de relação: o das santas e mártires do Cristianismo com a Igreja (a Santa Madre), e a das meninas anoréxicas com suas mães. Cúmplices em um projeto mortífero, essas duplas atendem ao apelo de um ideal de perfeição. Distantes umas das outras por vários séculos, apresentam os mesmos sintomas, manifestações de um superego atemporal transmitido através das gerações. A análise dessas vidas - marcadas pelo excesso mostra como um Ideal, nascido e construído nos inícios da era medieval ocidental, transcende os tempos e se revela na singularidade de cada um

Made available in DSpace on 2016-04-27T17:27:07Z (GMT). No. of bitstreams: 1 Anna Maria Casoretti.pdf: 945336 bytes, checksum: ee2379563c74b2d965aa6b50139935b3 (MD5) Previous issue date: 2014-04-30 / In the course of Greek Antiquity, there was a flourishing of certain movements that sought in the ascetic of the soul their purpose of life. In the religious domain, such conduct is characterized as the distinctive signature of orphic beliefs, whereas in the field of philosophy it reveals itself as a peculiarity of pythagorean communities. Thus, the trajectory marked by the pursuit of the ascesis of the soul enters into the History of Philosophy as an "orphic-pythagorean" category, influencing the thought of eminent philosophers of Antiquity which, in turn, shall exert a strong influence over the later medieval thought. This dissertation examines the reasons scarcely explained in specific literature - that led the aforementioned circles into such a path, considering that the orphic-pythagorean asceticism, while an exercise of the soul, is a choice of life that entails a rigorous transformation of life / Durante a Antiguidade grega, vicejaram determinados movimentos que buscavam na ascética da alma sua finalidade de vida. Em domínio religioso, tal conduta caracteriza-se como a assinatura distintiva das crenças órficas, enquanto, em campo filosófico, revela-se como peculiaridade das comunidades pitagóricas. Destarte, a trajetória marcada pela busca da ascese da alma entra para a História da Filosofia como categoria órfico-pitagórica , influenciando o pensamento de eminentes filósofos da Antiguidade que, por sua vez, exercerão forte ascendência sobre o posterior pensamento medieval. Esta dissertação examina as razões pouco explicitadas na literatura especializada que levaram os círculos em questão a percorrer tal caminho, posto que o ascetismo órfico-pitagórico, enquanto exercício anímico, é escolha de vida que implica em rigorosa transformação de vida

Made available in DSpace on 2016-04-25T19:20:14Z (GMT). No. of bitstreams: 1 Alvimar Eustaquio Barcelos Fagundes.pdf: 1117897 bytes, checksum: 2e07c8aaeb2bd0050bc8af8e7f30ad6b (MD5) Previous issue date: 2011-05-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Dorotheus of Gaza is a sixth century Christian monk whose understanding of the monachism is firmly grounded on the tradition passed on to him by the fathers of the desert. His reflections upon some of the ascetic practices such as the anachoret, renouncements, the constant examination of the heart, the meditation upon evil and death, besides spiritual guidance, can all be closely linked to some philosophical stoic exercises. Some stoic notions are set very far from the fundamental Christian dogmas and, yet, we can see some sort of continuity among Portico philosophers and the Christian monks / Doroteu de Gaza é um monge cristão do século VI que tem uma compreensão do monaquismo profundamente arraigada na tradição que recebera dos padres do deserto. Sua reflexões sobre algumas práticas ascéticas tais como a anacorese, renúncias, o constante exame do coração, a meditação sobre os males e a morte, e também a direção espiritual podem ser aproximadas de alguns exercícios filosóficos estoicos. Algumas noções estoicas estão muito distantes de dogmas fundamentais para o cristianismo mas, ainda sim, podemos ver uma certa continuidade entre os filósofos do Pórtico e os monges cristãos

Nous présentons une nouvelle approche entière, composée et critique de la littérature et l'historiographie sur les différentes dimensions du personnage de ʿUmar II. Entière parce qu'il s'agit de recomposer avec diverses intra- et extra-islamiques appréciations de l'homme, son entourage et ses cours/mağālis. Composée et critique également car il s’agit de mener un chantier complet sur la littérature classique et l’approche critique moderne afin de saisir la réelle contribution de ʿUmar II à la fondation de l'islam comme religion (droit, théologie, ḥadîṯ, ascétisme) et comme culture (politique, poésie et Adab), en tirant profit de chacune des lectures sur ce personnage. En effet, ʿUmar II est présenté notamment comme calife juste et homme politique modèle dans la littérature des cours et de l’Adab. Nous traitons d’autres dimensions de ce personnage de l’islam primitif, très peu étudiées ou timidement exposées, et parfois contestées ; celle du juriste-traditionniste jouit du statut honorifique de muğtahid/muğaddid, rénovateur du dīn, dont la contribution au droit islamique ancien est intensivement soulignée. Malgré une très courte carrière politique et juridique, son autorité en matière légale a été rapidement reconnue. Bien avant le milieu du second siècle son droit a été intégré dans les maḏhab-s primitifs et classiques. Son Musnad, récemment édité, est d’un apport tout particulier sur les anciennes méthodes de transmission de la tradition et sur le milieu médinois en général. Un phénomène aurait vu le jour en son temps, l’ascétisme, et la tradition présente le calife comme catalyseur de ce mouvement, son héros et l’inspirateur d’une expression poétique à travers sa conduite éthique et politique exemplaire, sans omettre les dimensions eschatologiques de ʿUmar le Mahdī, messie sauveur qui aurait fini comme martyr (šahīd), en lien avec l’esprit qui régnait depuis la fin du premier siècle et dont on trouve les traces dans plusieurs sources arabes et étrangères. / An entirely new critical and complex approach to the literature and historiography built around 'Umar II' character’s various dimensions. It is a thorough reconstruction based on various intra- and extra-Islamic assessments of the man, his surroundings and his courtyard(s)/mağālis. It is complex and critical as it opens a large undertaking on classical literature and modern critical approaches in order to capture the real contribution of ʿUmar II to the foundation of Islam as a religion (law, theology, ḥadīṯ, asceticism) and as a culture (politics, poetry and Adab) while taking advantage of various analysis of his persona. In fact, ʿUmar II is presented in particular as a fair Caliph and a role model politician in the literature of court and "Adab". We address other undiscovered or, sometimes, timidly exposed and challenged aspects of this character of primitive Islam; a jurist-traditionalist enjoying the honorary status of muğtahid/muğaddid and dīn renovator which contributed massively to the ancient Islamic legislation. Despite his short political and legislative carrier, his influence in law-making was recognised rapidly. Even earlier than mid second century, his legislation was adopted and integrated in primitive and classical maḏhab-s. His Musnad, recently edited, has particularly improved traditional methods of transmitting tradition and influenced the Medina settings in general. Asceticism, as phenomenon, has seen the light in his era first and portrayed the Caliph as the catalyst of this movement, its hero and the inspiration of a poetic expression through his ethical and political exemplary conduct, without omitting the eschatological dimensions of ʿUmar the Mahdī, the Messiah and saviour who would have ended as a martyr (šahīd), in connection with the spirit that prevailed since the end of the first century and which traces are found in several Arab sources.

<p>My dissertation explores how constructions of memory, space, and violence intersected in the history of early Christianity. It analyzes the crucial roles of memory and space/place in the formation, practice, and understanding of late ancient asceticism in Egypt's northwestern desert (Scetis, Kellia, Nitria, and Pherme). After a "barbarian" raid of Scetis in the early fifth century supposedly exiled Christian monks from the desert, Egypt came to be remembered as the birthplace of ascetic practice. Interpreting texts (in Coptic, Latin, Greek, Syriac, and Classical Arabic) and archaeological remains associated with the northwestern Egyptian desert, my dissertation investigates ascetic ideas about the relationship between memories and places: memory-acts as preserved in the liturgical and literary texts, memory in the liturgical contexts of church and cell, the ascetic use of Scriptural interpretation to thwart "worldly" recollection caused by demonic incitement to abandon the desert, and remembrance of a past moment through the perceived loss of Scetis. Wedding textual evidence, material culture, and theoretical insights, I highlight how the memorialization of a particular moment in the history of early Christian asceticism overshadowed other, contemporary late ancient asceticisms. My dissertation produces a new understanding of the negotiations between memory and space, often a process of contestation, and sheds new light not only on how violence was performed in late antiquity, but also on modern struggles over memorialized locales.</p> / Dissertation