Submitted by Andrea Hayashi (deachan@gmail.com) on 2016-06-22T12:53:15Z No. of bitstreams: 1 dissertacao-deborah-moreira-guimaraes.pdf: 945434 bytes, checksum: 96c3761fb24974be57e744dc595fe0c3 (MD5) / Approved for entry into archive by Andrea Hayashi (deachan@gmail.com) on 2016-06-22T13:00:37Z (GMT) No. of bitstreams: 1 dissertacao-deborah-moreira-guimaraes.pdf: 945434 bytes, checksum: 96c3761fb24974be57e744dc595fe0c3 (MD5) / Made available in DSpace on 2016-06-22T13:00:37Z (GMT). No. of bitstreams: 1 dissertacao-deborah-moreira-guimaraes.pdf: 945434 bytes, checksum: 96c3761fb24974be57e744dc595fe0c3 (MD5) Previous issue date: 2014-10-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Este trabalho pretende examinar os diversos modos de findar presentes, prioritariamente, na obra Ser e Tempo, do filósofo alemão Martin Heidegger. Assim, será necessário abordar, primeiramente, a proposta heideggeriana de uma ontologia fundamental para, a partir daí, podermos explicitar, em detalhes, a constituição deste caractere existenciário: o “ser-para-a-morte”. Doravante, faremos uma análise destes modos do findar, tendo como referência suas variáveis, como o “cessar-de-viver”, o “findar”, o “deixar-de-viver” e o “ser-para-a-morte”, ponto principal deste trabalho. Também será abordado o modo pelo qual o Dasein chega à compreensão de sua morte, por meio do desvelamento de seu ser proporcionado pelo despertar de uma tonalidade afetiva fundamental. Por fim, faremos um breve apêndice para traçar uma possível relação entre o conceito de ser-para-a-morte e a noção de apelo-da-consciência, cujo objetivo é averiguar as aplicações ônticas da compreensão da morte enquanto possibilidade-de-ser iminente, certa e intransferível. / This paper intends to examine the various modes of ending present, mainly, in the work Being and Time, of the German philosopher Martin Heidegger. Therefore, it will be necessary to approach, first of all, the Heidegger’s proposal for a fundamental ontology to make possible to explain thenceforward, in detail, the constitution of this existential character: the “being-towards-death” (Sein-zum-Tode). Henceforth, we will make an analysis of these modes of ending with reference to their variables, such as “perishing” (Verenden), “ending” (Enden), “demise” (Ableben) and “dying” (Sterben), main point of this paper. It will also be approached the mode by which Dasein reaches the comprehension of its death, through the unveiling of its own being provided by the awakening of a ground mood (Grundstimmung). Lastly, we will make a brief appendix to draw a possible relation between the concept of being-towards-death and the idea of conscience as a call (Gewissensruf), whose aim is investigating the ontical applications of death’s comprehension as imminent, certain and nontransferable possibility-of Being.

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[EN] Phenomenology in recent years has gained throttle in the philosophical domain; more specifically, the phenomenological methodology had its most significant impact on architectural interpretation and understanding. It is unusual how the phenomenological discourse appeared in the architectural prospect on the decays of structuralism and semiotics. On the other hand, in humanities and philosophy, the growth of structuralism happened only after the decline of phenomenology. These paradoxical conditions are explained due to the translation delay of philosophical ideas and their implementation in architecture. In this research, we dig into the essential question of architectural experience by studying architecture through its phenomenological significance as a dwelling attitude to its inhabitants. The study is on dwellings in the eastern Bekaa region -Lebanon, on houses built between two significant eras, a time frame that shows the essential difference between two construction methods and the transitional phase in-between. Showing case the different typologies that generated in the same area, comparing the area's vernacular architecture and sustainable designs, addressing whether these typologies had any effect on the dweller's socio-cultural and socio-economical dynamics. The area of study is still virgin to different phenomenological interpretation, as the drastic change of typologies occurred in the past 50 years. Dwellers just recently overcame the transitional phase, from applying vernacular construction means, to applying new construction technologies with globalized materials. The area permits us to question the primary existential question of being-in-world, and how citizens coped with their environment in order to sustain their existential being through architectural means. We examine the following phenomenon by learning from dwelling theorists and phenomenologists, focusing on phenomenologists such as Martin Heidegger, Merleau-ponty, and Christian Norberg-Schulz in an attempt to correlate phenomenology with sustainability. Additionally, interpreting architecture hermeneutically through the Arabic parables to comprehend it better in concern with its cultural context. / [ES] El papel de la fenomenología ha sido clave en el terreno filosófico. La metodología fenomenológica ha tenido un impacto significativo en la interpretación y comprensión arquitectónica. Puede parecer absurdo cómo el discurso fenomenológico aterriza en la arquitectura a partir de la desintegración del estructuralismo y la semiótica, mientras que en el campo de las humanidades, y concretamente en el ámbito filosófico, el estructuralismo se desarrolla, precisamente, a partir del declive de la fenomenología. Esta situación paradójica se explica a raíz de la demora en la traducción de las ideas filosóficas y su implementación en la arquitectura. En esta investigación se pretende profundizar en la cuestión esencial de la experiencia arquitectónica a partir de la comprensión de los modos de habitar. El estudio se desarrolla en el conjunto de viviendas de la región oriental de Bekaa (Líbano), a partir de casas construidas en dos periodos significativos, periodos que permiten distinguir entre dos modos de construir contrastados, con una fase de transición intermedia. Se muestran las diferentes tipologías que proliferaron en una misma área, permitiendo comparar las arquitecturas vernáculas y los diseños sostenibles, planteando a su vez si estas tipologías tuvieron algún efecto en la dinámica sociocultural y socioeconómica de sus habitantes. El interés del área de estudio radica en considerarse un terreno virgen para abordar diferentes interpretaciones fenomenológicas, ya que el cambio drástico de tipologías ocurrió en los últimos 50 años. Los habitantes superaron la fase de transición recientemente, partiendo de la aplicación de medios de construcción vernáculos hasta la aplicación de nuevas tecnologías de construcción con materiales globalizados. El área nos permite cuestionar la cuestión existencial primaria del ser-en-el mundo, y cómo los ciudadanos cooperaron con su entorno para mantener su ser existencial a través de medios arquitectónicos. Examinamos el siguiente fenómeno aprendiendo de los teóricos de la vivienda y los fenomenólogos, centrándonos en fenomenólogos como Martin Heidegger, Merleau-Ponty y Christian Norberg-Schulz. Además, interpretando la arquitectura hermenéuticamente a través de las parábolas árabes para comprenderla mejor en relación con su contexto cultural. / [CA] El paper de la fenomenologia ha sigut clau al terreny filosòfic. La metodologia fenomenològica ha tingut un impacte significatiu a la interpretació i comprensió arquitectònica. Pot semblar absurd com el discurs fenomenològic aterra a l'arquitectura arran la desintegració de l'estructuralisme i la semiòtica, mentre que al camp de les humanitats, i concretament a l'àmbit filosòfic, l'estructuralisme es desenvolupa precisament partint del declivi de la fenomenologia. Aquesta situació paradoxal s'explica arran el retard a la traducció de les idees filosòfiques i la seua implementació a l'arquitectura. A aquesta investigació es pretén aprofundir a la qüestió essencial de l'experiència arquitectònica partint de la comprensió de les maneres d'habitar. L'estudi es desenvolupa al conjunt d'habitatges de la regió oriental de Bekaa (Líban), partint de cases construïdes a dos períodes significatius, períodes que permeten distingir entre dos maneres de construir contrastades, amb una fase de transició intermèdia. Es mostren les diferents tipologies que van proliferar a una mateixa àrea, permetent comparar les arquitectures vernacles i els dissenys sostenibles, plantejant a l'hora si aquestes tipologies van tindre cap efecte a la dinàmica sociocultural i socioeconòmica dels seus habitants. L'interès de l'àrea d'estudi radica en considerar-se un terreny verge per enllestir diferents interpretacions fenomenològiques, ja que el canvi dràstic de tipologies va ocórrer als darrers 50 anys. Els habitants van superar la fase de transició recentment, partint de l'aplicació de mitjans de construcció amb materials globalitzats. L'àrea ens permet qüestionar la qüestió essencial primària de l'ésser-al-món i cóm els ciutadans van cooperar amb el seu entorn per mantenir el seu esser existencial per mitjan de mitjans arquitectònics. Examinem el següent fenomen aprenent dels teòrics de l'habitatge i els fenomenòlegs, centrant-nos en fenomenòlegs com Martin Heidegger, Merleau-Ponty y Christian Norberg- Schulz. A més, interpretant l'arquitectura hermenèuticament mitjançant les paràboles àrabs per comprendre-la millor en relació amb el seu context cultural. / Elmoussaoui, M. (2020). The phenomenological significance of dwelling in architecture. The case of Eastern Beka’a Valley - Lebanon [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/152487

La problématique de cette thèse : la conjonction, dans l'oeuvre du philosophe chrétien Stanislas Breton, entre poétique et politique, dans une même visée de l'humain en tant qu'humain et de son rapport au monde. Ce rapport consiste en un habiter-dans le monde : habiter-avec-autrui et habiter-ensemble. On se demande si l'homme - en dépit de son humaine condition marquée par la double difficulté d'être et de dire - est à même, et de quelle manière, d'habiter poétique et politiquement le monde en se faisant ce qu'il a à être, et en se donnant le monde dans lequel il habite. Il y arrive en vertu de ce germe de non-être qui, au fond de son âme, l'ouvre à une liberté créatrice. Il y parvient également en sachant conjuguer l'« être-dans » et l'« être-vers », ce double mode de notre être-au-monde ; autrement dit, en pratiquant la « fonction-ménique » et la « fonction-méta » qui culminent en une fonction mystique de la Croix. Dans cette quête permanente de sens, il n'oublie pas que, selon Breton, « Là où le coeur demeure est plus large, et toujours en-deçà des murs. » Ou encore, que « Faire le bien, ce n'est pas seulement donner quelque chose mais faire qu'il y ait quelqu'un et quelque chose dans le don qui éveille à la vie ». / The problematic of this thesis: In the work of the Christian philosopher, Stanislas Breton, the conjunction between poetics and politics in the purpose of the life of man as a human being and his relationship with the world. This relationship consists of living in the world, living with the world and living together in the world. One wonders if man - in spite of his human condition, marked by the double difficulty of being and communicating - is capable, and in what manner, of living poetically and politically in the world, doing what he must to be and assuming the world in which he lives. He manages that by virtue of this germ of non-being which, deep in his soul, opens to him the possibility of creative liberty. He is also capable of knowing how to combine "being in" and "being towards"; this double system of our "being for the world", in other words practising the "function-ménique" and the "function-méta" which culminates in the mystical function of the Cross. In this permanent quest for meaning, according to Breton, he does not forget that "There where the heart dwells is greater and always beyond walls." Or again, that "Doing good is not only giving something, but giving in such a way that there is someone or something in the gift which awakens to life".

The following essay aims to investigate Martin Heidegger’s notion of Dasein in Being and Time by taking into account the therein neglected existential-ontological aspect of birth. The point of departure is the concept of grundsein, i.e. Dasein being handed over itself as itself, groundlessly, with the remaining task of becoming its own basis from which it is able to properly project itself. In Being and Time this is made possible by actively grasping and appropriating ones ’ownmost possibility’ of being-towards-death. The present investigation however, raises the question whether or not Daseins other fundamental limit of being, namely birth, which in Being and Time is continuously disregarded, can provide a different understanding of grundsein; complementing the existing analysis by giving Dasein a more thorough framing. As for the proposed supplementing theory, the essay first turns to the concept of natality as it is developed in Hannah Arendt’s The Human Condition. Thereafter it traces the notion of birth as it unfolds in the work Relating Narratives by the contemporary Italian philosopher Adriana Cavarero, who thematically remains close to Arendt, although not without some crucial differences. With that in mind, the essay finally returns to Heidegger for a critical exploration of the theories opposed.  The present investigation aims to show that these theories of birth does in fact offer insights that are foreign to, albeit not irreconcilable with, the framework of Being and Time. Especially regarding that of mitsein, coexistence, which nonetheless also have inevitable consequences for the question of grundsein. By taking birth into consideration existentially, this essay seeks to shed light on what can be considered fundamentally relational aspects of Dasein as it is shown to be constitutively in-front-of, and a being-from-others. Furthermore there is shown to be an aspect of passive reception to Dasein, more specifically the non-negotiable gift of existence at all which unceasingly remains out of it’s reach; that is, arguably, somewhat overlooked in Being and Time (even though the concepts of thrownness and historicity may indicate such a condition). Lastly the author wishes to embed the existential-ontological matter of birth in the pressing planetary crisis of our time, asserting that the question of (human) birth and existence no longer can afford to ignore these biological-ecological aspects that are undeniably of due importance for the question at hand.

Made available in DSpace on 2014-12-17T15:39:00Z (GMT). No. of bitstreams: 1 AnnaVPMM_DISSERT.pdf: 1711640 bytes, checksum: 3bc464f995fcfef467668a79f0dbba8c (MD5) Previous issue date: 2012-12-03 / Death is a theme that fascinates, though at the same time, frightens and uneasy the human being, despite the finitude being present at our daily lives. In each historical time, death has been represented in a peculiar way, from familiar death (at Middle Ages), to interdicted death (at contemporary times). Through this path it‟s possible to recognize several attitudes and stages front of death and the process of dying as possibilities of coping and the understanding of these occurrences. In other hand, the palliative care proposal came as a humanized attention, front of the human finitude, recognizing death as a part of the vital cycle. The Brazilian reality, in this context, still faces a lot of political, economic and social barriers that makes difficult the consolidation of palliative care at the death process in the Brazilian Health Care policies. Currently, according to the Brazilian Palliative Care Association, Brazil presents an average of 40 services with this proposal. Such data portray our inexpressive condition in relation to these cares when considering the territorial extension and population of our country. Considering this scenario is relevant think about death and the process of dying at contemporary times, at a health context in which palliative care, when trying to humanize the process of dying, bring to light the issue of human finitude and the beingtowards- death, as thought by the philosopher Martin Heidegger. According to him, the human being (Dasein) is constituted as a being-towards-death, once death is its most own potentiality-for-bein and its last possibility to be lived. In view of the ideas presented, the proposed study appears as a qualitative research of existential-phenomenological inspiration and aims to understand the experience of being-toward-death from the psychological care to a person out of possibilities of cure living on palliative cares. The psychological care happened at the patient‟s home, understanding the clinical process of being-with-the-other from the written reports of the psychology/researcher, by the accompanying sessions, configured as an experience report. These reports are focused on the experiences lived by the patient, as well as apprehended by the psychologist at the intersubjectivity relation and its own experience with Dasein and, therefore, being-toward-death. The reports were hermeneutically interpreted, from the senses that emerged in this process, considering the notion of being-toward-death proposed by Heidegger. Furthermore, it was important to dialogue with other authors that approached the studied theme. It is perceived, through brief and meaningful reflections about the clinical treatments started, that the experience of illness with no possibilities of cure makes the Dasein revises feelings and experiences that were marked at the temporality and historicity of existence. It is a stage of life in which the cultural dimension and the common sense of finitude, often gains ground in the human condition, taken in its ordinary sense, unlike the way it has been thought from an ontological and existential perspective of death. Thus, there are singulars and revealing paths in the palliative care scenery as possible ways for authenticity of being-toward-death / A morte ? um tema que fascina, mas que ao mesmo tempo assusta e inquieta o ser humano, embora a finitude esteja sempre presente no nosso dia-a-dia. Em cada tempo hist?rico, a morte foi representada de modo peculiar, desde a morte familiar, na Idade M?dia, ? morte interditada, na contemporaneidade. Nesse percurso, s?o reconhecidas as diversas atitudes e est?gios diante da morte e o processo de morrer como possibilidades de enfrentamento e compreens?o destas ocorr?ncias. Por outro lado, a proposta de cuidados paliativos surgiu como uma aten??o humanizada diante da finitude humana, reconhecendo a morte como parte do ciclo vital. A realidade brasileira, nesse contexto, ainda vivencia muitos entraves pol?ticos, econ?micos e sociais que dificultam a consolida??o dos cuidados paliativos perante o processo de morrer na pol?tica da Sa?de Brasileira. Atualmente, segundo a Associa??o Brasileira de Cuidados Paliativos, o Brasil apresenta, em m?dia, 40 servi?os com essa proposta. Tais dados retratam a nossa condi??o inexpressiva, em rela??o a esses cuidados, se levarmos em considera??o a extens?o territorial e a popula??o do nosso pa?s. Diante desse cen?rio ? pertinente refletir acerca da morte e o processo de morrer na contemporaneidade, num contexto de sa?de em que os cuidados paliativos, ao tentarem humanizar o processo de morrer, trazem ? tona a quest?o da finitude humana e o ser-para-morte, tal como pensado pelo fil?sofo Martin Heidegger. Segundo este, o ser humano, Dasein, se constitui como um serpara- morte, uma vez que a morte ? o seu poder-ser mais pr?prio e a sua ?ltima possibilidade a ser vivida. Em face das ideias apresentadas, o estudo proposto configura-se como uma pesquisa qualitativa de inspira??o fenomenol?gico-existencial e tem como objetivo compreender a viv?ncia de ser-para-a-morte a partir do atendimento psicol?gico a uma pessoa fora de possibilidades de cura vivenciando os cuidados paliativos. O atendimento psicol?gico foi desenvolvido em domic?lio a um paciente que se encontrava nessas condi??es, compreendendo o processo cl?nico de ser-com-o-outro a partir dos relatos escritos da psic?loga/pesquisadora, por meio das sess?es de acompanhamento, configurando-se como relato de experi?ncia. Estes focalizam a experi?ncia vivida pelo paciente, tal como apreendida pela psic?loga na rela??o de intersubjetividades e a sua pr?pria experi?ncia como Dasein e, portanto, ser-para-a-morte. Os relatos foram interpretados hermeneuticamente, a partir dos sentidos que emergiram nesse processo, considerando a no??o de ser-para-a-morte proposta por Heidegger. Al?m disso, foi importante dialogar com os outros autores que abordam a tem?tica estudada. Pode-se perceber, atrav?s de breves e significativas reflex?es acerca dos atendimentos cl?nicos iniciados, que a viv?ncia da doen?a sem possibilidades de cura proporciona ao Dasein reverem sentimentos e viv?ncias marcados na temporalidade e historicidade da exist?ncia. ? um est?gio da vida em que a dimens?o cultural e do senso comum da finitude, muitas vezes, ganha espa?o na condi??o humana, tomada no seu sentido vulgar, diferentemente da forma como tem sido pensada numa perspectiva ontol?gica e existencial da morte. Portanto, h? percursos singulares e reveladores no cen?rio da assist?ncia em cuidados paliativos como caminhos poss?veis para a autenticidade de ser-para-a-morte

Art history is riddled with existential questions hiding just beneath the surface of the subject matter, that is, the physical objects being created. This is true for the centuries-old, as well as the contemporary, and picking apart the materiality of works of art can reveal the value of using art as a medium to understand and work through the concept of death in relation to our own human existence. This paper constitutes a thorough, material analysis of three works of art created (or finished) in the last 20 years, specifically focused on the topic of death. The works examined are Roman Opalka’s conceptual lifetime project 1 to Infinity, Morgan Quaintance’s video artwork Efforts of Nature and El Anatsui’s site-specific sculpture Fresh and Fading Memories in Venice, Italy. As well as materiality, contextual aspects of the works are considered for this analysis, this to help make concrete and coherent the narratives and stories that make up the works themselves. These narratives are what this paper is aiming to decipher.

This study investigates certain existential themes found in the work of Austrian director Michael Haneke. As such the focus is on the existential philosophy of Martin Heidegger, specifcally Heidegger’s notion of Being as always being-towards-death. There are six flms under discussion – the three flms comprising his Vergletscherung-trilogie (Der Siebente Kontinent, Benny’s Video and 71 Fragmente einer Chronologie des Zufalls), and his later flms Funny Games, La Pianiste, and Caché. Michael Haneke has been lauded as “Austria’s most esteemed and most controversial active flmmaker” (Frey 2003:1), a director whose work transgresses the boundaries of mainstream flm in terms of both its form and content. In fact, the director argues, he is responsible for “rap[ing] the spectator to independence”. Haneke’s work features a solid measure of existential themes, examining the alienation and isolation of the individual, the despair brought on by the monotony of modern society, and the seeming meaninglessness of man’s existence. This study aims to show that much of Haneke’s existential thought can be drawn back to Heidegger’s concept of Being, and the various ways in which Being is constituted. Focusing particularly on the notion of Being as being-towards-death, two other constitutive elements are also included – Being as always being-in-the-world and Being as always being-with-others. Being-in-the-world is examined on two fronts, looking at Haneke’s treatment of the public space, and of the domestic setting of the home. Beingwith- others is likewise elucidated in terms of the perspective Haneke offers on society as Heidegger’s Das Man, and the more intimate relationships within the family unit. By coupling these elements with Heidegger’s notions of thrownness, anxiety and the nothing, this study thus investigates how Haneke’s rendition of being-in-the-world and being-withothers inevitably, and fundamentally, means being-towards-death. / Dissertation (MA)--University of Pretoria, 2012. / Visual Arts / unrestricted