No capítulo 3 do livro VII da Ética Nicomaquéia, Aristóteles explica a acrasia atribuindo ao acrático um erro cognitivo que consiste na não atualização da premissa particular do silogismo prático. A premissa particular do silogismo prático está vinculada à percepção sensível. Mas o que Aristóteles tem em mente ao fazer referência à percepção sensível? Ele deve ter em mente outra capacidade além dos cinco sentidos, ele deve ter em mente também a phantasia. Isto fica claro a partir do método utilizado para tratar das faculdades da alma. Segundo o método em questão, as faculdades da alma devem ser investigadas de acordo com a sua atividade própria e, antes disto, de acordo com o seu objeto correlato. Este método parece adequado para individualizar os cinco sentidos. As cores servem para individualizar a visão, os sons, a audição, os odores, o olfato, etc... Este método, contudo, tem as suas limitações, não é apenas quando sou estimulado por objetos externos que eu faço uso dos sentidos, é possível pensar em cores de olhos fechados, por exemplo. O objeto, portanto, não é o bastante para definir cada sentido, é necessário fazer referência à experiência que temos ao utilizar os sentidos. Esta experiência mental que está envolvida no uso dos sentidos corresponde a atividade da phantasia. A minha posição fica mais clara ainda a partir da discussão entre literalistas e espiritualistas. Essas duas tendênciaas interpretativas compreendem a afirmação de Aristóteles segundo a qual perceber é receber a forma sensível sem a matéria de formas distintas. Segundo o espiritualismo, receber a forma sensível sem a matéria significa alterar-se formalmente sem sofrer alteração material, isto é, perceber a cor branca, por exemplo, sem ser branqueado. Enquanto que, para o literalista, receber a forma sensível sem a matéria significa receber a forma sensível por transmissão. Temos assim uma fisiologia da percepção. O princípio da transmissão, contudo, não pode esgotar a explicação da percepção, é necessário pressupor um princípio formal irredutível que é a consciência sensível. A consciência sensível, por sua vez, é a phantasia. Uma evidência de que a phantasia é a consciência para Aristóteles é o fato de ela estar envolvida em todas as capacidades da alma que envolvem consciência: as capacidades sensíveis, a capacidade de desejar e de inteligir. É impossível tratar a percepção sem fazer referência à phantasia. Isto tudo que foi dito é vantajoso para análise da acrasia, uma vez que Aristóteles atribui duas características à phantasia. A phantasia depende da nossa vontade e pode ser influenciada pelos nossos desejos e emoções. Sendo assim, é possível encontrar uma espécie de conflito moral no caso da falha cognitiva de EN 7.3. / In chapter 3 of book VII of the Nicomachean Ethics, Aristotle explains acrasia atributing to the acratic a cognitive failure which consists in the non-actualization of the particular premise of the practical syllogism. The particular premise of the practical syllogism is linked to sense perception. But what does Aristotle have in mind when he makes reference to sense perception? He must have in mind another capacity beyond the five senses, he must have in mind also phantasia. This is clear from the method used to deal with the faculties of the soul. According to the method in question, the faculties of the soul must be investigated according to their proper activity and, before that, according to their correlate object. This method seems appropriate to individualize the five senses. Colors serve to individualize sight, sounds, hearing, odors, smell, etc... This method, however, has its limitations, it is not only when I am stimulated by external objects that I make use of the senses, it is possible to think of colors with closed eyes, for example. The object, therefore, is not enough to define each sense, it is necessary to make reference to the experience that we have when using the senses. This mental experience that is involved in the use of the senses corresponds to the activity of phantasia. My position gets even clearer from the discussion between literalists and spiritualists. These two interpretative tendencies understand Aristotle's assertion that to perceive is to receive the sensible form without matter in distinct ways. According to spiritualism, to receive the sensible form without matter means to change formally without suffering material change, that is, to perceive the white color, for example, without being whitened. Whereas, for the literalist, receiving the sensible form without matter means receiving the sensible form by transmission. Thus we have a physiology of perception. The principle of transmission, however, can not exhaust the explanation of perception, it is necessary to presuppose an irreducible formal principle which is the sensitive consciousness. Sensitive consciousness, in turn, is phantasia. One evidence that phantasia is Aristotle's consciousness is that it is involved in all the capacities of the soul that involve consciousness: sensitive capacities, the capacity to desire and to understand. It is impossible to treat perception without reference to phantasia. All that has been said is advantageous for the analysis of acrasia, since Aristotle attributes two characteristics to phantasia. Phantasia depends on our will and can be influenced by our desires and emotions. Thus, it is possible to find a kind of moral conflict in the case of cognitive failure of EN 7.3.

A presente dissertação visa analisar os conceitos de mimesis e tragédia nas diferentes abordagens dos filósofos Platão e Aristóteles. O problema principal que condiciona a análise é a relação entre, de um lado, as obras de arte e, de outro, a realidade e os juízos morais. Esse problema é estudado através de uma análise dos principais textos nos quais os respectivos filósofos elaboraram suas reflexões sobre o tema, a saber, os livros II-III e X da República de Platão e A Poética de Aristóteles. Nessas diferentes obras vemos progressivamente a elaboração da primeira reflexão ocidental sobre a atividade artística em geral, com ênfase especial sobre a poesia trágica. A polêmica platônica em torno da mimesis e da tragédia tem por objetivo servir de pano de fundo para a compreensão da tese aristotélica de que a ação poética é distinta da ação tal como estruturada na vida, e, isso, em função da prioridade “ontológica” concedida à ação trágica com relação aos caracteres. A tese platônica relativa à arte, é de que a mimesis está na origem da perversão da alma intelectiva e racional capaz de estabelecer a verdade a partir da rememoração da Forma transcendente. Como a tragédia é a imitação da aparência visível das coisas, o que o poeta faz é absorver a coisa sensível em uma imagem parcial, isto é, um pequeno pedaço da coisa, visto que ela, quando sustentada unicamente pela posição do olhar do artista, estilhaça-se em uma multiplicidade cambiante de imagens que essa mesma coisa pode fornecer. É apenas a Forma transcendente que pode bloquear essa proliferação incessante de imagens que distorcem a imagem absoluta das virtudes e da verdade. Ao contrário, em Aristóteles, não vemos nada dessa redução da intriga (mythos) trágica aos conceitos discursivos ou aos valores estáveis éticos. Ao estabelecer o mythos como princípio formal da tragédia, Aristóteles subordina as demais partes constituintes da tragédia à ação enquanto disposição dos fatos em sistema. Assim, caracteres, discursos racionalmente articulados, espetáculo, etc., situam-se em uma posição secundária e subordinada correspondente ao princípio material, deixando-se, dessa maneira, determinar-se pela estrutura simultaneamente lógica e emocional da tragédia. Isso tem como consequência interditar a redução e a imobilização da tragédia em juízos morais enfáticos. / This thesis aims to analyze the concepts of mimesis and tragedy in the different approaches of the philosophers Plato and Aristotle. The main problem which makes the analysis is the relationship between, on one hand, works of art and, on the other, reality and moral judgments. This problem is studied through an analysis of texts in which their philosophers developed their thoughts on the subject, namely, books II-III and X of Plato's Republic and Aristotle's Poetics. In these various works gradually we build the first Western reflection on the artistic activity in general, with special emphasis on the tragic poetry. The controversy around the Platonic mimesis and tragedy aims to serve as the backdrop for understanding the Aristotelian view that the action as structured in life is distinct from the poetic action, and this, according to the priority "ontological" given the tragic action in relation to the characters. The Platonic theory on art is that mimesis is the origin of the perversion of the intellect and rational able to establish the truth from the transcendent form of remembrance. As the tragedy is the imitation of the visible appearance of things, what the poet does is absorb the sensible thing in a partial image, ie, a small piece of it, since she sustained only when the position of the artist's eye, shatters into a multiplicity changing images that that same thing can provide. In the transcendent Form is assigned the role of this interdict ceaseless proliferation of images that distort the image absolute virtues and truth. In contrast, in Aristotle, we see nothing that reduction of the tragic plot (mythos) to the concepts or discursive ethical values stable. In establishing the mythos as a formal principle of tragedy, Aristotle makes the other constituent parts of the tragedy to action as the facts available in the system. Thus, characters, speeches rationally articulated, performance, etc., lie in a secondary and subordinate position corresponding to the material principle, leaving themselves in this way be determined by the tragic structure both logical and emotional. This has the effect of banning the reduction and immobilization of the tragedy in emphatic moral judgments.

Orientador: Vitor Emanuel Marchetti Ferraz Júnior / Dissertação (mestrado) - Universidade Federal do ABC, Programa de Pós-Graduação em Ciências Humanas e Sociais, 2013

Resumo não disponível

Historic commercial centres are subject to continuous change and transformation due to the changing socio-economic and cultural structure and relations of production and consumption. Organized within a traditional structure, these spaces have survived until today with their altering meanings and different identities as well as the restructuration they went through because of the socio-economic transformation processes. Besides, they are not only shopping areas or consumption spaces but also urban areas with a traditional style of manufacture and crafts. Theoretical discussions on the conservation of historic city centres focus on issues such as integration of city centres into contemporary life with functions that do not have adverse effects on the authentic characteristics of historic streets and urban fabrics, the role of new functions, activities and structures in the historic fabric, and participation in the conservation process. Historic buildings adopt functions that are different from their original functions due to changing life styles. Having functioned in a well-organized order and shaped by the socio-cultural and economic structure of their eras, they are subject to interventions due to the functions required by the present conditions, such as the addition of a mezzanine or the establishment of a connection between spaces. As a result of these interventions, the original plan schemes and authentic characteristics of historic buildings have changed. This thesis aims at identifying the types of commercial functions that intervene into the authentic design characteristics of commercial buildings located in the historic commercial centre. To this end, the Commercial Centre of Bursa was chosen as the case and the change in the functions of the hans located in this area was examined in detail.

The work aims in first place to emphasize that there is still one more distinction to do about the question of moral evil in Aristotle’s Ethics, namely the distinction about vice and (moral) indolence, which comes to complement the classical distinction between vice and incontinence. As there are reasonably many people that don’t fit the requirements of vice’s outline, and incontinence is presented by Aristotle as a disposition which is present in a minority of people, it’s due to find the way in which must be conceived the majority of moral agents. After a systematic work on the Aristotelian texts about moral and political issues, especially on Nicomachean Ethics, we think to have found enough evidences that Aristotle’s moral and political philosophy covers that distinction between the vicious person and the moral indolent one, distinction which would be expressed by the distinction between, respectively, the meanings of “mochtherós” and “phaúlos”, which can be supported by the literality of the Aristotelian texts. Once fixed the mentioned distinction, the following step consisted in showing the relationship between the notions of moral indolence and the majority itself, a majority which is expressed by Aristotle with the words “hoi polloí”. Again after a systematic work on the texts, that relationship is thought to be found, so that it could be said that the “polloí” are “phaúloi”, which propitiates a revision of some crucial ideas about the moral and political philosophy of Aristotle, in particular the idea of common good, now revisited from a renewed analysis of the notion of concord or “homónoia” in the light of the whole previous work. / El fet que la filosofia pràctica d’Aristòtil es fundi en les idees de bé i de fi no vol dir pas que el filòsof d’Estagira obviés els entrebancs, obstacles i limitacions que allunyen l’home de la consecució –o fins i tot de la previsió– dels fins que li són estrictament propis. Hi ha una clara dosi de realisme en l’ètica aristotèlica, i un important percentatge d’aquest realisme es dedica precisament a mostrar què allunya l’home del bé, com i per què. És aquest l’àmbit global de recerca de la tesi i, en aquest sentit, cal destacar que l’estagirita diposita la comprensió bàsica del mal moral, del mal pràctic per excel•lència, en el concepte d’error, i que oposa aquest concepte a la idea d’actuació recta. Al llarg de tot el treball s’exploren les implicacions teorètiques i pràctiques d’aquesta oposició, al mateix temps que es miren d’establir les pertinents distincions dins aquella noció d’equivocació moral o pràctica. Tot plegat, en fi, a partir d’una anàlisi sistemàtica de la font grega, a la recerca d’un fonament objectiu que permetés d’endreçar el calaix de sastre en què de vegades sembla trobar-se el tema del mal moral en l’ètica de l’estagirita. Quant a l’estructura, la tesi presenta dos grans blocs teòrics ben diferenciats: en el primer bloc s’estudia per sobre de tot la dimensió individual o estrictament ètica de la qüestió del mal moral en Aristòtil, tot posant de manifest la sèrie de categories i distincions que esdevenen decisives per a una més acurada comprensió de la dita qüestió, amb la presentació de la que seria una nova distinció, a saber, la que hom pot documentar a partir dels termes ‘phaúlos’ i ‘mochtherós’; pel que fa al segon bloc, està dedicat bàsicament a la dimensió sociopolítica del que s’exposa al llarg del bloc precedent, i s’estructura en dos capítols, un de primer dedicat a la figura de "hoi polloí"… o “els molts”, figura tradicionalment menystinguda pels comentaristes dels textos eticopolítics de l’estagirita però que en el present treball, contra aquest oblit, s’ha acabat considerant cabdal en relació amb la consideració aristotèlica del mal moral des d’una perspectiva social, i un de segon de caràcter marcadament més teorètic, on s’assaja una aproximació al substrat ètic de la filosofia política aristotèlica ja no des del clàssic enfocament que propicien les idees de bé i virtut, sinó des de la nova perspectiva que ofereix l’estudi de la qüestió del mal moral dins el pensament ètic de l’estagirita, amb l’objectiu d’oferir una visió de conjunt que cerca de relacionar de manera general les conclusions que de l’estudi de la qüestió del mal moral en Aristòtil s’han anat aconseguint, amb conceptes clàssics i comunament acceptats de la filosofia política de l’estagirita. Aquesta aproximació general s’ha fet girar al voltant de les idees de"homónoia" i "stasis" (la primera de les quals es troba explícitament tractada a l’Ètica nicomaquea), i s’ha clos amb una exegesi de la noció de “bé comú” que en certa manera resumeix i sintetitza l’esperit que ha guiat l’elaboració d’aquest treball.

The main hypothesis of this thesis is that the problem of urban sprawl, as a disorder in the growth of the cities, is not a natural result of the growth of the capitalist city but a phenomenon manipulated politically. Consequently, generally a geographically problematized phenomenon / the urban sprawl is, within this work, problematized with reference to urban politics. In the searching of the politics of urban sprawl, one of the political interventions into the urban space / the master plans has utmost importance in this work. The impact of the master plans on the sprawl of the city will be analyzed. A categorization of urban sprawl is proposed in the work, on the urban geography with reference to politics of urban sprawl. After illustrating the types of urban sprawl, the politics of urban sprawl is modeled. The political interventions of State, Metropolitan Municipality, District Municipalities, Housing Development Administration, Real Estate Agents and Rural Landowners located on the periphery is included in the model and their impact on the urban geography is evaluated. Ankara will be examined as a case in the politics of urban sprawl / her unique characteristics like being the &#039 / planned&#039 / capital city controlled by master plans make her indispensable to study. The political interventions of the actors to the urban space of Ankara is highly visible especially considering urban sprawl in the geography of the city, yet another reason to work on.

The urban space is subjected to countless transformations depending on multiple reasons such as urban planning decisions, the administrative system and regulations. In this context, the aim of this thesis is to reveal the spatial transformation of an urban area at the conjunction of the old and new districts of a historical city. A morphological analysis method depending on quantitative and qualitative chaarcteristics will be utilized to understand its changing spatiality.

The rapid development in tourism sector in Turkey after 1980s led to an uncontrolled and unplanned development in the small settlements close to the tourism development areas. This is the result of the incrementalist tourism planning understanding emerged as the consequence of not considering the small settlements as a part of tourism development scenarios. Within the thesis, the tourism development areas and the economic, social, cultural and spatial relations of small settlements surrounding are discussed. It is emphasized that the concept of tourism is quite comprehensive and it is claimed that tourism legislation and tourism planning should be prepared taking into account that comprehensive tourism description. The questions, whether a role is described for small settlements in the tourism development scenarios in the course of tourism planning experiences of Turkey after 1980s or not, and what kind of approaches the tourism policies include about the development of small settlements are tried to be answered referring to the Tourism Encouragement Law Code: 2634 and Amended Law on Tourism Encouragement Law Code: 4957. The claims that tourism planning in Turkey after 1980s has not been carried out with a comprehensive planning approach and no part is reserved for the small settlements in tourism development scenarios are looked through over Antalya -Belek Tourism Centre and the hypothesis put forward in the thesis are proved through the mentioned sample areas. Moreover, within the scope of this thesis, recommendations and proposals on the legal regulations for the solution of problems determined and on the content of &ldquo / tourism development plans&rdquo / are given.

In Turkey, there is not a comprehensive (integrated) coastal policy. In addition, there are many different policies and legal regulations describing the implementation processes of these policies and institutional structures emerged as the consequences of these regulations concerning the coastal areas. Although there is a coastal law specified for the coasts, the applicability of the rules determining the utilization principles of the coast and shore strip described with this law administratively has always been controversial. In the Constitution, the principle of controlling the coasts and shore strips within the framework of public interest and environmental protection was adopted. The valid Coastal Law necesitates the formation of a uniform spatial pattern in the shore strip described in a stable manner. This situation means that the existing characteristics of small coastal settlements, existed in an integration with the sea throughout the history, were ignored and the relations of these settlements with the sea were disconnected. The main target of the thesis is to put forward and critisize to what extent the spatial pattern desired to constitute with the planning approach proposed in the Law is in service of the public interest and principles of environmental protection in the small coastal settlements. Finally, the implementation problems caused by the Coastal Law in Bozburun are put forward in this thesis. Recommendations are given concerning that the power of planning should be increased in this process and accordingly institutional structure should be rearrenged in stead of the Coastal Law&rsquo / s proposing similar plan decisions for the coastal settlements at any scale.