This work examines a relational ontology with the focus on our relationships with the more-than-human world. The aim is to investigate a subject that is more suitable to face the challenges of our times. Inspired by the posthumanistic project as presented by Rosi Braidotti I propose a non-anthropocentric reading of Martin Buber’s I and Thou. In the first section of the essay I present an overview of Buber’s understanding of the subject and I also answer the question whether we can consider the I-Thou relationship to include the non-human world. In part two I investigate the characteristics of such a relationship, covering as well the act of dialogue. This opens up for a new understanding of the subject as constituted by relationships including non-human others. As an example of how to protect living I-Thou relationships with non-human others through the I-It logic of law I present the case study of the river Wanganui in New Zealand and its newly acquired status as a subject by law. Finally I conclude by discussing a possible ethic where relational capacities are key.

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In this thesis I explore the relation in Buber's and Levinas's understanding. Both of these Jew philosophers endeavoured to describe an essence of genuine dialogue and both saw in dialogue the word that turns to a Thou, the primal deed of spirit. Nevertheless in spite of these similarities there are also a differences in their understanding of a dynamics within the genuine dialogue. Whereas Buber talks about a reciprocity in such a relation Levinas asserts that there is an asymmetry there and therefore he radicalizes Buber's conception and responsibility towards the other. In the first part of my thesis I focus on important influences on Buber's and Levinas' lives and introduce a "poetics" of their understanding of a genuine dialogue based particularly on their main piece of work: Buber's I and Thou and Levinas's Totality and Infinity. Although there was a communication between these two thinkers according to some philosophers it often exhibited a lack of dialogue and a failure to understand each other. Therefore I outline the similarities and differences in detail in the final chapters. Keywords Buber, Levinas, Rosenzweig, I - Thou relationship, face, reciprocity, asymmetry, responsibility, ethics, infinity

Made available in DSpace on 2015-04-14T13:54:49Z (GMT). No. of bitstreams: 1 398361.pdf: 621535 bytes, checksum: e9aa930f68a7ba9b7ae22e4013cda635 (MD5) Previous issue date: 2008-01-08 / Esta pesquisa objetiva analisar a contribui??o central do pensamento de Buber: a Rela??o dial?gica e a descoberta do Zwischen. O entre-dois, que Buber trabalha, ser? a categoria que nasce na rela??o dial?gica. Esta rela??o dial?gica pode acontecer de duas maneiras: a primeira como Eu-Tu, onde um homem se coloca diante de outro homem em uma atitude de respeito, mutualidade, presen?a e sem preconceitos ou interesses. Contudo, esta rela??o ainda pode acontecer em um grau de perfei??o menor com coisas ou objetos. O segundo modo da rela??o acontecer ? a semelhan?a do sujeito conhecedor, onde o homem n?o se coloca diante do outro em uma atitude livre e desinteressada, mas com o objetivo de conhecer, de apreender ou de captar algo de quem est? em rela??o. Neste caso existe um sujeito com intencionalidade. Estas rela??es, na sua perfei??o, quando prolongadas se entrecruzam com o que Buber chama de Tu Eterno que, por sua vez, podem gerar uma terceira modalidade de rela??o dial?gica: Eu-Tu Eterno. A rela??o dial?gica acontece sem media??es. A palavra, definida como palavra-princ?pio ou como Eu-Tu, Eu-Isso, ? a pr?pria rela??o. O homem n?o precisa de nada como media??o para que a rela??o aconte?a. No entanto, entre o Eu e o Tu surge algo que Buber chama de zwischen, ou simplesmente entre.

Made available in DSpace on 2016-04-25T19:20:20Z (GMT). No. of bitstreams: 1 EduardoOyakawa.pdf: 961977 bytes, checksum: 3c6c80bea57e65d4e0f29707516fc4aa (MD5) Previous issue date: 2005-09-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente trabalho tem por finalidade conceber um diálogo entre Martin Buber e Friedrich Hölderlin. Analisando os conceitos principais que caracterizam as obras destes autores, bus-cou-se mostrar os aspectos epistemológicos e o estatuto teórico que marcaram suas bio-grafias intelectuais. Assim, caracterizamos a ambiência social e política na qual se desenvolveu o cer-ne do revolucionarismo religioso de Martin Buber e sua filiação ao hassidismo. Depois, percorremos a espessura conceitual de sua principal obra, EU e TU, e mostramos a inextricável adesão aos pressupostos estéticos e filosóficos do romantismo alemão. Em uma extensa biografia de Friedrich Hölderlin, lançamos luz sobre sua prolífica produção poética e lamentável tragédia pessoal. Finalmente, estabelecemos o diálogo entre Buber e Hölderlin por meio da palavra santificada e elegemos a poesia como a linguagem das linguagens, ou seja, a fulguração da criação através da qual o tu eterno irrompe no mundo dos homens.

Submitted by Edisangela Bastos (edisangela@ufpa.br) on 2012-10-08T22:38:56Z No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_BuberWeberPolitica.pdf: 592118 bytes, checksum: 158251236516aa679442f2a1e0646b2c (MD5) / Approved for entry into archive by Ana Rosa Silva(arosa@ufpa.br) on 2012-10-09T15:23:31Z (GMT) No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_BuberWeberPolitica.pdf: 592118 bytes, checksum: 158251236516aa679442f2a1e0646b2c (MD5) / Made available in DSpace on 2012-10-09T15:23:31Z (GMT). No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_BuberWeberPolitica.pdf: 592118 bytes, checksum: 158251236516aa679442f2a1e0646b2c (MD5) Previous issue date: 2007 / Weber, como perceberemos mais tarde, assumiu como desafio a tentativa de apontar um resgate para a possível corrosão da política na modernidade, pois em uma época histórica marcada pela percepção de empreendimento, constitui-se uma dificuldade fazer com que a política assuma a característica de vocação. Buber assumirá a importância para a compreensão de um viés para o agir oriundo de uma outra vertente interpretativa da política, distinta dos traços clássicos da modernidade ocidental, contribuindo decisivamente para a elaboração da decisão ética firmada em uma transcendência alicerçada na mística judaica e no humanismo hebraico. Quais seriam então as condições para a política assumir uma relação digna com a ética, em uma era marcada pela desvalorização de todos os valores? Ou em uma concepção Iluminista, como doar à política a possibilidade de retomar o princípio da emancipação dentro da própria eficácia, incorporando a necessidade do “responder ético” em relação à face do outro? Questões como as apontadas acima são os alicerces que motivaram esta pesquisa. / Weber, as we will perceive later, assumed as challenge the attempt to point a rescue with respect to the possible corrosion of the politics in modernity, therefore at a historical time marked by the enterprise perception, a difficulty consists to make with that the politics assumes the vocation characteristic. Buber will assume the importance for the understanding of a bias it to act deriving of one another interpretative source of the politics, distinct of the classic traces of modernity occidental person, contributing decisively for the elaboration of the firmed ethical decision in a valor religious in the Jewish mistic and the Hebrew humanism. Which would be then the conditions it politics to assume a worthy relation with the ethics, in an age marked for the depreciation of all the values? Or in an enlightenment of conception, as to donate to the politics the possibility to inside retake the principle of the emancipation of the proper effectiveness, incorporating the necessity of “answering ethical” in relation to the face of the other? Questions as the pointed ones above are the foundations that had motivated this research.

<p>The aim of this study is to construct as philosophical conceptualization of pedagogical attitude. Founded on Martin Buber’s philosophy of dialogue, the construction suggested in the study takes on a normative character, thus understanding pedagogical attitude as a matter of pedagogical creed. The author proposes a construction where existence is understood as a matter of Calling and Respons(e)ibility. Pedagogical attitude is thus understood in accordance with the notion of paying heed, responsibly responding and calling. As a consequence this conceptualization calls on the teacher to speak authentically, serve, embrace a loving leadership, provoke and dare to take risks.</p><p>Within the concept of Calling and Respons(e)ibility, “calling” means addressing a particular other, whilst respons(e)ibility is a term chosen to make the concept connote to the response as well as the responsibility taken in relation to a particular calling. The concept of Calling and Respons(e)ibility is understood as closely connected to the religious concept of vocation, although recycled in a secularized meaning, thereby put forth as a matter of realizing the fate of the teacher, the student as well as the field/subject. The concept of Calling and Respons(e)ibility is in the study connected to the notions of “mothering”, obedience and adjustment as well as to the notions of responsibility, fidelity and being enterprising.</p><p>Using a methodological approach of philosophical conceptualization suggested by Gilles Deleuze and Félix Guattari, the study sets out to reuse such old theological concepts as vocation, calling, paying heed and responding responsibly in new forms in a pedagogical context, thereby intending to discover, articulate and discern new aspects of that context. </p><p>By conceptualizing pedagogical attitude on the basis of an existential, normative and relational perspective, using the notion of calling and respons(e)ability, the study aspires to contribute to the ongoing conversation concerning teacher-student-relationship. </p>

The aim of this study is to construct as philosophical conceptualization of pedagogical attitude. Founded on Martin Buber’s philosophy of dialogue, the construction suggested in the study takes on a normative character, thus understanding pedagogical attitude as a matter of pedagogical creed. The author proposes a construction where existence is understood as a matter of Calling and Respons(e)ibility. Pedagogical attitude is thus understood in accordance with the notion of paying heed, responsibly responding and calling. As a consequence this conceptualization calls on the teacher to speak authentically, serve, embrace a loving leadership, provoke and dare to take risks. Within the concept of Calling and Respons(e)ibility, “calling” means addressing a particular other, whilst respons(e)ibility is a term chosen to make the concept connote to the response as well as the responsibility taken in relation to a particular calling. The concept of Calling and Respons(e)ibility is understood as closely connected to the religious concept of vocation, although recycled in a secularized meaning, thereby put forth as a matter of realizing the fate of the teacher, the student as well as the field/subject. The concept of Calling and Respons(e)ibility is in the study connected to the notions of “mothering”, obedience and adjustment as well as to the notions of responsibility, fidelity and being enterprising. Using a methodological approach of philosophical conceptualization suggested by Gilles Deleuze and Félix Guattari, the study sets out to reuse such old theological concepts as vocation, calling, paying heed and responding responsibly in new forms in a pedagogical context, thereby intending to discover, articulate and discern new aspects of that context. By conceptualizing pedagogical attitude on the basis of an existential, normative and relational perspective, using the notion of calling and respons(e)ability, the study aspires to contribute to the ongoing conversation concerning teacher-student-relationship.

PETR POLA : PROLEGOMENA TO PROBLEMATICS OF SOLITUDE Dissertation abstract The aim of the dissertation entitled Prolegomena to Problematics of Solitude is to introduce solitude as an existential characteristic, explore ways of its surpassing and articulate its relationship to experience of art. The issue of solitude represents for us a possible way to understand modern existence. First we examine the problem of solitude as an problem of isolated existence and formulate the question of its origin. The resolution of existential loneliness and solitude of being come to grasp the possibility of a relationship between isolation and solitude of being as sovereignty of being. Existential solitude means to effacer the relation of one who exists to oneself, which is a precondition for its existence. Finally we formulate a relationship between existential solitude and essential solitude, which is the paradigm for the experience of art especially for M. Blanchot. Deepening the problematics of existential solitude also enables to formulate the basis for discussions on the concept of subjectivity, which recently been revived.

Sammanfattning Utgångspunkten i masteravhandlingen är att mellanmänsklig dialog är en förutsättning för tänkande i konstnärliga processer. Mitt syfte är att undersöka vilka dialogiska former som är verksamma i tänkande och hur relationen mellan dialog och tänkande kan interagera i olika konstnärliga kontexter. Masteravhandlingen är uppbyggd med tre spår: teorispåret, samtalsspåret och dramatikspåret. I teorispåret utgår jag ifrån Martin Bubers, Michail Bachtins och Hannah Arendts texter om dialog och tänkande. I samtalsspåret diskuterar jag teoretikernas idéer med en fokusgrupp bestående av yrkesverksamma konstnärer inom skilda konstnärliga discipliner. Informanternas erfarenheter kommer i dialog med teorierna. I dramatikspåret presenterar jag exempel på hur sceniska dialoger kan tillföra ytterligare en komplexitetsnivå i diskussionen om vår förmåga och oförmåga till mellanmänsklig dialog. De tre spåren visar tillsammans, utifrån skilda infallsvinklar, att dialog i konstnärligaprocesser inte är möjlig utan en ömsesidig tillit. Tilliten ska i sammanhanget förstås som en aktiv handling att vilja samtala, för att kunna samtala. Det framkommer också hur betydelsefull frågan och lyssnandet är för att kunna tänka och ha en dialog. När vi ställer frågor behöver vi öppna oss för att vi inte vet och lyssna för att höra även det vi inte förväntar oss. De oväntade frågorna och det oväntade lyssnandet. Spåren visar också hur tänkande inbegriper ett görande, i en konkret och fysisk bemärkelse, som en förutsättning för att fördjupa tankeprocesser. Kroppen som en del av tanken. Till detta utmärks konstnärligt arbete av att ha en riktning utanför sig själv, en riktning vars vilja är att kommunicera med den andre. Utan riktning till konstverkens mottagare faller dialogen samman. / Abstract The premise of this master’s thesis is that - within the context of the artistic process -interpersonal dialogue is a prerequisite for the act of thinking. My aim is to investigate which dialogue forms are active in such acts of thinking and how dialogue and thinking can interact in different artistic contexts. The thesis consists of three tracks: a theory track, a conversation track and a drama track. In the theory track, I expand on Martin Buber’s, Michail Bachtin’s and Hannah Arendt’s texts on dialogue and the act of thinking. In the conversation track I discuss these theories with a focus group of professional artists active in a variety of fields. Here the practical experiences of the informants come into dialogue with the theories expressed in the thesis. In the drama track, I show how different scenic dialogues are able to add yet another level of complexity to the discussion of our ability (or inability) to participate in interpersonal dialogue. The three tracks show from a variety of perspectives that dialogue within the artistic process is not possible without mutual trust. In this context trust is understood as an act of intending to engage in dialog. Mutual trust also exposes the importance of questioning and listening in order to be able to think and participate in dialogue. When we ask a question we must be open to that which we do not know and to that we do not expect to hear. The tracks also show that the act of thinking is also an action, in a physical, practical sense, which is itself a prerequisite to being able to think more deeply. It is also important that artistic work be characterized by having an aim beyond itself - an ambition to communicate with an Other. Without such an aim, dialogue can only fail.