MOREIRA, Marcos Onete Fontenele. A linguagem enquanto grandeza transcendental em Karl-Otto Apel. 2008. 96f.– Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2008. / Submitted by Gustavo Daher (gdaherufc@hotmail.com) on 2017-10-03T12:22:40Z No. of bitstreams: 1 2008_dis_mofmoreira.pdf: 561798 bytes, checksum: 50fd61295623c330074ed1eed4c9dfe0 (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2017-10-04T16:01:23Z (GMT) No. of bitstreams: 1 2008_dis_mofmoreira.pdf: 561798 bytes, checksum: 50fd61295623c330074ed1eed4c9dfe0 (MD5) / Made available in DSpace on 2017-10-04T16:01:23Z (GMT). No. of bitstreams: 1 2008_dis_mofmoreira.pdf: 561798 bytes, checksum: 50fd61295623c330074ed1eed4c9dfe0 (MD5) Previous issue date: 2008 / The author presents the Apel’s philosophy from the confrontation of the kant’s philosophy transcendental with the linguistic-pragmatic overturn in the philosophy of the XX century. To Apel, the Kant’s philosophy has to be faced with linguistic turn. To him, it means to understand that the transcendental question necessarily implies for the language human being question as a condition to the possibility and validity of the intersubjective understanding and to estabilish, from the nowadays reached level for the epistemological reflection, the proper language game, related to the philosophy. Therefore, according to a theorical articulation more elaborated thought comprehension of the language in the philosophical reflection, the philosophy is apt to face, without naivety, the challenges of the contemporary world. / O autor apresenta a filosofia de Apel articulada a partir do confronto da filosofia transcendental kantiana com a reviravolta lingüístico-pragmática na filosofiado século XX. Para Apel, a filosofia de Kant tem que ser confrontada com a linguistic turn. Para ele, trata-se de compreender que a pergunta transcendental implica necessariamente a pergunta pela linguagem humana como condição de possibilidade e validade da compreensão intersubjetiva e estabelecer, a partir do nível atingido hoje pela reflexão epistemológica, o jogo de linguagem próprio à filosofia. Por isso, em virtude de uma articulação teórica mais adequada através da compreensão da centralidade da linguagem na reflexão filosófica, a filosofia está apta a enfrentar, sem ingenuidade, os desafios do mundo contemporâneo.

<p>In 1789 Karl Leonhard Reinhold published a book entitled Versuch einer Neuen Theorie Menscblichen Vorstellungsvermögen. With it he intended to show that the position taken by Immanuel Kant in the Critique of Pure Reason was without a ground. That is to say, Kant's work lacked a principle which would enable it to be presented as a system. By focusing on representation and its preconditions, Reinhold intended to provide such a ground through an exhaustive yet unified description of the contents of consciousness. He will begin with a universal and self-evident first principle that will set Kant's results beyond doubt. In this way, Reinhold's Elementarphilosophie becomes the ground of the critical philosophy and together they constitute the only possible system of knowledge.</p> <p>Through a detailed exposition of his book and its relation to Kant's, and by drawing on the reaction of Schulze, Maimon and Fichte to the aforementioned first principle, we want to suggest that Reinhold fails in his attempt to 're-write the Critique of Reason'.</p> / Master of Arts (MA)

Raymond Aron (1905-1983) é um autor francês muito conhecido por seu conservadorismo no campo da análise política. Entretanto, sua visão conservadora está fundada em reflexões críticas a respeito do conhecimento histórico. De forma que se faz necessário explorar uma dimensão pouco conhecida da produção intelectual de Raymond Aron, analisando suas ideias a respeito do conhecimento, a fim de encontrar os fundamentos de seu posicionamento político. Identificar e estudar o plano de elaboração de suas ideias epistemológicas, a argumentação desenvolvida e o destino de tais ideias. De fato, é possível reconhecer na concepção crítica de conhecimento as fundações da ética aroniana da prudência política. Ademais, é razoável notar a necessidade metodológica de buscar uma relação tripartite entre vivência, formação e elaboração intelectual no estudo das ideias que concernem o conhecimento. / Raymond Aron (1905-1983) is a French author best known for his conservatism in the field of policy analysis. However, his conservative view is founded on critical reflections that concern the historical knowledge. Thus, it is necessary to explore a little known dimension of the intellectual production of Raymond Aron, analyzing his ideas about knowledge in order to find the foundations of his political position. Identifying and studying the construction plan of these epistemological ideas, structure argumentative and destination of such ideas. Indeed, it is possible to recognize the foundations of aronian ethics of the political prudence in the critical conception of knowledge. Moreover, it is reasonable to note the methodological need to seek a tripartite relationship between experience, formation and intellectual development in the study of ideas that concern knowledge.

Kant attributes the power to awaken one from dogmatic slumber to skepticism and to the antinomy of pure reason; in his accounts of his own awakening and the origin of the critical philosophy, he credits the antinomy and his memory of David Hume. This essay suggests that Kant’s primary aim in the first Critique was to find a resolution to the antinomy; an examination of this resolution shows Kant’s memory of Hume critical to Kant’s enterprise. Kant’s resolution to the antinomy exploits metaphors of war, jurisprudence, slumber, and historical development, as well as his Transcendental Deduction and explanation of transcendental illusion, to unravel the riddle of metaphysics and provide for both the possibility of objective knowledge and the possibility of freedom.

nÃo hà / O autor apresenta a filosofia de Apel articulada a partir do confronto da filosofia transcendental kantiana com a reviravolta lingÃÃstico-pragmÃtica na filosofiado sÃculo XX. Para Apel, a filosofia de Kant tem que ser confrontada com a linguistic turn. Para ele, trata-se de compreender que a pergunta transcendental implica necessariamente a pergunta pela linguagem humana como condiÃÃo de possibilidade e validade da compreensÃo intersubjetiva e estabelecer, a partir do nÃvel atingido hoje pela reflexÃo epistemolÃgica, o jogo de linguagem prÃprio à filosofia. Por isso, em virtude de uma articulaÃÃo teÃrica mais adequada atravÃs da compreensÃo da centralidade da linguagem na reflexÃo filosÃfica, a filosofia està apta a enfrentar, sem ingenuidade, os desafios do mundo contemporÃneo. / The author presents the Apelâs philosophy from the confrontation of the kantâs philosophy transcendental with the linguistic-pragmatic overturn in the philosophy of the XX century. To Apel, the Kantâs philosophy has to be faced with linguistic turn. To him, it means to understand that the transcendental question necessarily implies for the language human being question as a condition to the possibility and validity of the intersubjective understanding and to estabilish, from the nowadays reached level for the epistemological reflection, the proper language game, related to the philosophy. Therefore, according to a theorical articulation more elaborated thought comprehension of the language in the philosophical reflection, the philosophy is apt to face, without naivety, the challenges of the contemporary world.

Raymond Aron (1905-1983) é um autor francês muito conhecido por seu conservadorismo no campo da análise política. Entretanto, sua visão conservadora está fundada em reflexões críticas a respeito do conhecimento histórico. De forma que se faz necessário explorar uma dimensão pouco conhecida da produção intelectual de Raymond Aron, analisando suas ideias a respeito do conhecimento, a fim de encontrar os fundamentos de seu posicionamento político. Identificar e estudar o plano de elaboração de suas ideias epistemológicas, a argumentação desenvolvida e o destino de tais ideias. De fato, é possível reconhecer na concepção crítica de conhecimento as fundações da ética aroniana da prudência política. Ademais, é razoável notar a necessidade metodológica de buscar uma relação tripartite entre vivência, formação e elaboração intelectual no estudo das ideias que concernem o conhecimento. / Raymond Aron (1905-1983) is a French author best known for his conservatism in the field of policy analysis. However, his conservative view is founded on critical reflections that concern the historical knowledge. Thus, it is necessary to explore a little known dimension of the intellectual production of Raymond Aron, analyzing his ideas about knowledge in order to find the foundations of his political position. Identifying and studying the construction plan of these epistemological ideas, structure argumentative and destination of such ideas. Indeed, it is possible to recognize the foundations of aronian ethics of the political prudence in the critical conception of knowledge. Moreover, it is reasonable to note the methodological need to seek a tripartite relationship between experience, formation and intellectual development in the study of ideas that concern knowledge.

[pt] Neste trabalho, buscamos identificar a gênese do conceito de Imagem do pensamento em duas obras da primeira fase da filosofia deleuziana, Nietzsche e a filosofia e Proust e os signos. É nosso objetivo mostrar a importância central desse conceito para a elaboração do pensamento deleuziano e a evolução da filosofia de Deleuze verificada em torno desse tema. Assim, na primeira dessas duas obras, a imagem do pensamento liga-se à profunda renovação crítica da filosofia operada por Nietzsche e reivindicada também por Deleuze. Em Proust e os signos, verificamos um aprofundamento dessa concepção crítica, que agora, para além da filosofia, é operada a partir da não-filosofia, da literatura e, em particular, da obra proustiana. Trata-se, agora, de ligar a filosofia à não-filosofia, de criar uma interferência criativa entre esses dois planos, e de renovar nossa imagem do pensamento a partir dessa intercessão. / [en] The aim of this study is to identify the genesis of the concept of image of thought in two works belonging to Deleuze’s first philosophical phase: Nietzsche and Philosophy and Proust and the Signs. In our reading of these works, we show the central importance of this concept for the elaboration of Deleuzian thought. We also confirm the importance of the concept in relation to the evolution of Deleuze’s philosophy. In the first of these works, the image of thought is linked to the profound critical renewal of Nietzsche’s philosophy as claimed by Deleuze. In Proust and the Signs, we observe a deepening of this critical conception which is operated from beyond philosophy, i.e. non-philosophy, literature and, in particular, the Proustian oeuvre. It is thus a matter here of linking philosophy to non-philosophy, creating a creative interference between these two planes, and renewing our image of thought from this intercession.

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A perennial question in the philosophy of history is whether history is a science or an art. This thesis contests that this question constitutes a false dichotomy, limiting the discussion in such a way as to exclude other possibilities of understanding the nature of the historical task. The speculative philosophies of Augustine, Kant, and Marx; the critical philosophies of Ranke, Comte along with the later positivist, and the historical idealist such as Collingwood will be surveyed. History is then examined along side art to discuss not only the similarities but, the differences. Major similarities—narrative presentation, emplotation, and the selective nature of historical evidence—between history and fiction are critiqued. A word study of the Greek word ίστοριά will show the essential difference between history and literature. The essential nature of the historical task can best be revealed in the differences between history and art.

In this thesis it is argued that Kant's Copernican turn depends on his doctrine of the imagination, and that by understanding the role of imagination as symbolic rather than schematic, the resources are provided to show that his critical philosophy has more radical possibilities than those of his post-Kantian critics. To display this, it is first pointed out that the crucial role the imagination plays in Kant's Copernican turn is not fully developed in his first Critique. Next, it is argued that Kant's doctrine of the imagination is not fully realized until the third Critique in which Kant radicalizes his notion of constructivism by introducing a distinction between determinative and reflective judgments. Finally, it is suggested that while Hegel believes that Kant?s idealism is not dynamic enough to support a full-fledged constructivism, in fact, when Kant?s mature doctrine of the imagination is taken into account, this is no longer the case because Kant believes that our particular experiences of the world unfold artistically and creatively according to the work of the imagination. It is suggested, therefore, that in many ways Kant anticipates the developments of thinkers such as Hegel and other post- Kantians and may even continue to lie beyond them.