Philosophy and Systematic Theology / D. Th. (Systematic Theology)

Made available in DSpace on 2016-04-28T20:37:35Z (GMT). No. of bitstreams: 1 Eduardo Goldenstein.pdf: 419720 bytes, checksum: f5e2cdb1bed51504885c6b81f7885255 (MD5) Previous issue date: 2011-05-10 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / As medicine has become increasingly scientific and technology-driven, medical care costs have increased and physicians had to specialize more and more, while working conditions have deteriorated for most of them. Because of the country s health policies, a vast majority of physicians took jobs in public hospitals where they do day and night duty shifts. Although salaries are low in the public sector, their tenure and labor rights are assured. In order to earn enough to meet their needs, a large part of these physicians work long hours, in day and night shifts, often times with no possibility of resting or engaging in leisure activities in their free time. This research focuses on physicians leisure. It was designed to understand how a group of physicians working in a public high-tech children s hospital in the city of São Paulo use their free time for leisure, and especially what their understanding of leisure is. Those physicians were asked to fill out a questionnaire and mark the number of working hours and the number of hours dedicated to other activities such as sleeping, resting, being with their families, and especially leisure considering two situations: a typical week and an atypical week. With this data in hand the author contacted seven physicians and long interviews were conducted to discuss the topic, i.e. leisure and physicians. Six of these seven physicians are pediatricians who passed an open competition and work duty shifts at the hospital s emergency room. One is a female plastic surgeon at the hospital where she also works as a volunteer. To analyze the interviews a specific methodology for qualitative research was used which is based on Heidegger s hermeneutic ontology. Based on the quantitative research the author concluded that although physicians believed they had leisure time this was not borne out by the facts. The data obtained in the qualitative research in turn allowed the author to conclude that for the group interviewed enjoying leisure time or not was directly related with the history or background of each one of them. For many of them leisure was yet another form of work, that is, it followed the same type of capitalistic logic, the logic of the perpetuum mobile of production. Leisure was also dependent on their availability to engage in a certain type of activity that could be considered as leisure or not. It also became apparent in the interviews that the physicians of this group had no difficulty in thinking about their leisure, although they were surprised with the topic at first. One last conclusion was that for this group of physicians leisure was not always equated with quality of life, or with pleasure or relaxation / Na medida em que a medicina atual foi se tornando mais e mais científica e tecnológica, seus custos foram se elevando, os médicos obrigados a cada vez mais se especializarem e as condições de trabalho para a grande maioria destes médicos se deteriorando. Por conta das políticas de saúde vigentes a maioria dos médicos do país passaram a trabalhar em hospitais ligados a rede pública em regime de plantões diurnos e noturnos, já que nesse setor, apesar de baixos salários, eles têm garantido estabilidade de emprego e direitos trabalhistas. Para poder fazer frente às suas necessidades financeiras, uma grande parte desses médicos trabalham muitas horas, diurnas e noturnas, muitas vezes sem possibilidade de descansar e ocupar seu tempo livre com atividades de lazer. O foco dessa pesquisa é o lazer dos médicos. O interesse é poder entender a forma como um grupo de médicos lotados em um hospital público infantil de alta tecnologia da cidade de São Paulo disponibilizam seu tempo livre para o lazer e, especialmente, a compreensão que eles têm desse lazer. Para tanto, inicialmente solicitamos aos médicos lotados na instituição que preenchessem um questionário onde se pedia que assinalassem tanto o número de horas voltadas para o trabalho quanto o número de horas voltadas para outras atividades como dormir, descansar, estar com a família e especialmente ao lazer, considerando-se duas situações diferentes: uma semana atípica e uma semana atípica. Com esses dados em mãos foram contatados sete médicos com os quais foram feitas entrevistas de longa duração a respeito do tema proposto, o lazer entre os médicos. Para a análise destas entrevistas adotou-se uma metodologia específica de pesquisa qualitativa referenciadas pela ontologia hermenêutica de Heidegger. A partir da pesquisa quantitativa pudemos concluir que apesar dos médicos pesquisados considerarem dispor sempre de tempo para o lazer isto não se confirmava na prática. Já os dados obtidos com a pesquisa qualitativa nos permitiram concluir que, para este grupo de médicos entrevistados a vivência ou não do lazer estava diretamente relacionada à história e experiência de vida de cada um deles; que para muitos o lazer se constituía numa outra forma de trabalho, ou seja, seguia a mesma lógica capitalista do moto contínuo de produção; e ainda que o lazer dependia da disponibilidade de cada um para um certo tipo de atividade que poderia ou não ser considerado lazer. Também ficou patente com a entrevista que os médicos desse grupo não tinham, apesar da surpresa inicial para com o tema, qualquer dificuldade de pensar no seu lazer. Por último, foi possível concluir que para este grupo de médicos nem sempre o lazer significava uma boa qualidade de vida, nem sempre se confundia com prazer ou relaxamento

Made available in DSpace on 2016-04-27T17:27:10Z (GMT). No. of bitstreams: 1 Amir Abdala.pdf: 1390110 bytes, checksum: 60646d1505a6d3918197c2cda25dffe4 (MD5) Previous issue date: 2015-03-27 / The thesis deals with the death theme in Martin Heidegger s philosophical thought, examining it in the different phases that constitute Heidegger s philosophical itinerary. At Being and time (Sein und Zeit), study published in 1927 and with which this philosofer inscribes his name among the classics of the contemporary thought, the notion of being toward death (Sein zum Tode) is delineated in the center of its existential analysis, projeced from the concern in investigating the meaning of the being. In Heidegger s writings prior to the mid thirty decade, belonging to the titled turning (Kehre), the existential analysis is replaced by the speculations about the history of the being in its veiling e unveiling. In the turning texts, the human being is thought in its correspondence to the destinations of the being, and the death is considered under a new philosophical point of view, revealing itself, under this prism, the mortals who are the men (die Sterblichen sind die Menschen). In concise terms, therefore, it can be claimed that the research renders problematic the relations between being toward death and the mortals who are the men, properly contextualized in the guidelines of Heidegger s thought. In this perspective, it is achieved through an investigative and expository plan whose starting point, expressed in its first chapter, is the reflection about the Dasein as being toward death, trying to understand it in the range of the fundamental ontology. The second chapter intends to identify the tendencies of Heidegger s philosophy under the influx of the turning, featuring its interpretation metaphysics history as forgetfulness of the being and its explicit pretension of transcending the metaphysics, with the restitution of the human essence in its belonging to the being. The third chapter starts from Heidegger s declaration that the essence of the modern technic expresses the conclusion of the metaphysics as a complete hiding of the being, to identify the condition of the human being in the interior of this process and confront it with the notion of being toward death. Chapter four talks about Heidegger s conception of the human essence in its correspondence to the reciprocity originated between being and nothing, the abyss to which belong the mortals who are the men. Lastly, prior to the work s conclusion, the fifth chapter makes the direct comparison between being toward death and the mortals who are the men, with the intention of demarcating their distinctions and articulations / A tese versa sobre a temática da morte no pensamento filosófico de Martin Heidegger, examinando-a nas diferentes fases que constituem o itinerário da filosofia heideggeriana. Em Ser e tempo (Sein und Zeit), estudo publicado em 1927 e com o qual esse filósofo inscreve seu nome entre os clássicos do pensamento contemporâneo, delineia-se a noção de ser para a morte (Sein zum Tode) no centro de sua analítica existencial, projetada a partir da preocupação em investigar o sentido do ser. Nos escritos de Heidegger posteriores a meados da década de trinta, pertencentes à denominada viragem (Kehre), a analítica existencial é substituída pelas especulações acerca da história do ser em seu velamento e desvelamento. Nos textos da viragem, o ser humano é pensado em sua correspondência às destinações do ser, e a morte é considerada sob um novo ponto de vista filosófico, revelando-se, sob esse prisma, os mortais que são os homens (die Sterblichen sind die Menschen). Em termos concisos, portanto, pode-se afirmar que a pesquisa problematiza as relações entre o ser para a morte e os mortais que são os homens, devidamente contextualizados nas diretrizes do pensamento de Heidegger. Nessa perspectiva, realiza-se mediante um plano investigativo e expositivo cujo ponto de partida, expresso em seu primeiro capítulo, é a reflexão sobre o ser-aí (Dasein) como ser para a morte, procurando compreendê-lo no âmbito da ontologia fundamental. O segundo capítulo pretende identificar as tendências da filosofia heideggeriana sob o influxo da viragem, destacando-se sua interpretação da história da metafísica como esquecimento do ser e sua explícita pretensão de ultrapassagem da metafísica, com a restituição da essência humana em seu pertencimento ao ser. O terceiro capítulo parte da declaração heideggeriana de que a essência da técnica moderna exprime a conclusão da metafísica como completo ocultamento do ser, para identificar a condição do ente humano no interior desse processo e confrontá-la com a noção de ser para a morte. O capítulo quatro discorre sobre a concepção heideggeriana de essência humana em sua correspondência à reciprocidade originária entre ser e nada, a abissalidade à qual pertencem os mortais que são os homens. Por fim, antecedendo a conclusão do trabalho, o quinto capítulo efetua a comparação direta entre ser para a morte e os mortais que são os homens, com a intenção de demarcar suas distinções e articulações

Contemporary society perceives boredom largely as a normal part of everyday life. Nevertheless, academic discourse has not come to an agreement on its interpretation. The researchers differ on two main points: first, whether boredom is universal or historically developed phenomenon, and second, whether it is an individual or the external conditions, who is more responsible for the emergence of boredom. This paper reflects on these conceptual difficulties and attempts to elude them by suggesting an alternative, sociologically relevant approach. A new sociological concept of the phenomenon is introduced, based on Martin Heidegger's conceptualization of boredom. Boredom is thereby understood as a specific way, in which individual relates to his/her social environment and its objects. In order to avoid epistemological dilemmas resulting from an imbalanced account, which puts too much emphasis either on subject or its environment, the concept situates boredom's origin and actuation onto the level where subject and its environment meet. The theoretical part of the text is followed by an empirical one, which uses the concept to interpret a specific segment of tourism: organized holidays. This particular model, constructed and offered by travel agencies as a complex product, is understood here as an...

Heidegger analyse le discours en vue d’en dégager les fondements. À l’encontre de la tradition logique, qui s’appuie sur le primat de l’énoncé, il affirme que le sens fondamental du discours est son sens phénoménal : le discours est avant tout accomplissement (Vollzug), c’est-àdire discourir. Quant au discourir, il se fonde dans le phénomène de la vérité, compris comme dé-couvrir, lequel, à son tour, est le sens d’accomplissement du comprendre, structure fondamentale du D asein humain. La conception heideggerienne du discours permet ensuite de mettre à l’épreuve la distinction traditionnelle, que Heidegger lui-même reprend, entre le langage (S p ra c h e) et le discours (R ede) pour m ontrer que le langage est constitutif de la compréhensibilité du Dasein. Finalement, la mise à jour du phénomène induit une différence entre le discours sur l’étant et celui sur le phénomène (l’être). Le discours phénoménologique a le caractère de l’indication formelle.

In the thesis a methodology of understanding and explicating Christian faith consistent with the mystery of the simultaneous close connection and radical difference of God, human beings and the physical-organic cosmos environment is been mapped out. The theanthropocosmic principle as an expression of the mystery functions as the heuristic key in opening up the notion of kenosis (and incarnation) of Jesus Christ and the Holy Spirit within the scope of the enduring interaction of . The Spirit in the kenotic sense of the word connects and differentiates the overall processes of being and becoming, here and there, now and then of the mystery of the `presences' of God, human beings and the natural cosmic world in being there (Dasein), being thus and thus (Sosein) and being dynamically actual (Aktsein). God acts in terms of the Spirit's operational kenotic presence within the margins of the creatureliness of people and the natural cosmic world as the kenotic clothing of God. A dynamic interpretation of the integral and differential character of being and becoming suggests that making sense of the dynamics of the formation of identities and identification is an ever ongoing endeavour. It implies a continuous process of negotiation whilst experiencing various continuums, remaining open-ended in an ever-increasing sense of wonder and mystery of "exitus a Deo-reditus in Deum". / Systematic Theology and theological Ethics / D. Th. (Systematic Theology)

In the thesis a methodology of understanding and explicating Christian faith consistent with the mystery of the simultaneous close connection and radical difference of God, human beings and the physical-organic cosmos environment is been mapped out. The theanthropocosmic principle as an expression of the mystery functions as the heuristic key in opening up the notion of kenosis (and incarnation) of Jesus Christ and the Holy Spirit within the scope of the enduring interaction of . The Spirit in the kenotic sense of the word connects and differentiates the overall processes of being and becoming, here and there, now and then of the mystery of the `presences' of God, human beings and the natural cosmic world in being there (Dasein), being thus and thus (Sosein) and being dynamically actual (Aktsein). God acts in terms of the Spirit's operational kenotic presence within the margins of the creatureliness of people and the natural cosmic world as the kenotic clothing of God. A dynamic interpretation of the integral and differential character of being and becoming suggests that making sense of the dynamics of the formation of identities and identification is an ever ongoing endeavour. It implies a continuous process of negotiation whilst experiencing various continuums, remaining open-ended in an ever-increasing sense of wonder and mystery of "exitus a Deo-reditus in Deum". / Systematic Theology and theological Ethics / D. Th. (Systematic Theology)

S'inscrivant dans la perspective d'une recherche d'anthropo-géographie, fidèle à bien des égards, tant philosophiquement que dans sa mise en œuvre expérimentale, à la conception de la géographie d'Eric Dardel, ce travail rend compte de la nécessité d'appréhender la Géographie comme la science de l'habiter en analysant pour ce faire, à partir de l'exploitation d'un matériau empirique complexe et représentatif, les conditions fondamentales de l'habitabilité de l'espace. S'appuyant en particulier sur les travaux récemment publiés de Georges Hubert de Radkowski portant sur l'anthropologie de l'habitat et sur les énoncés husserliens et habermassiens relatifs au Monde Vécu, ce travail, géographique de fonds en comble, propose et met à l'épreuve une définition de l'habiter visant à détacher cette notion des représentations que nos sociétés sédentaires et occidentales lui ont assigné, en associant de manière restrictive l'habitat à l'espace du logement stricto-sensu. Abordant l'habitabilité de l'espace, qu'il s'agisse de l'espace mondial, de l'Etat (la France, la Jordanie), du pays (le désert du Wadi Rum, la Touraine...) de la ville (Tours, Amman), de leurs " quartiers ", de certaines de leurs habitations (Grands Ensembles, internat, hôtel), des espaces domestiques à proprement parler (la tente, l'appartement, la maison) et de l'espace du Moi en général, mais surtout dans leurs nécessaires interactions mutuelles, cette recherche restitue les phénomènes matériels, immatériels et idéels de l'habiter dépendamment de ce qui les fonde : la dialogie société /espace, et toujours dépendamment de celle ci, le rapport individu /espace dans lesquels, par lesquels et pour lesquels ces actes d'habiter se manifestent dans la totalité de la durée de l'existence comme dans la synchronie de celle-ci. Se focalisant aussi bien sur le décryptage des logiques sociétales historiques et contemporaines que sur l'étude de certains actes parfois anodins mais néanmoins rituels pourvoyant à la constitution des espaces d'habitat des sociétés humaines dans leur ensemble et dans leurs relations comme des groupes ou des individus qui en sont les membres " cohabitants ", la démarche animant ce travail est tout autant heuristique que politique. Elle participe de l'institution d'une Géographie ni individualiste ni spatialiste s'inscrivant dans le procès de civilisation si ce n'est post-moderne, en tout cas post-productiviste, censée renouveler les enjeux de développement des sociétés humaines présentes sur Terre et partant le bien être essentiel de ceux qui, ensemble, l'habitent.

Die Dissertation leistet drei Beiträge zur Forschung: (1) Sie entwickelt ein neuartiges vierstufiges Modell wissenschaftlicher Theorien. Dieses Modell kombiniert logisch-empiristische Ansätze (Carnap, Popper, Frege) mit Konzepten von Metaphern & Narrativen (Wittgenstein, Burke, Morgan), erlaubt so deutlich präzisiere Beschreibungen wissenschaftlicher Theorien bereit und löst/mildert Widersprüche in logisch-empiristischen Modellen. (Realismus vs. Empirismus, analytische vs. synthetische Aussagen, Unterdeterminiertheit/ Holismus, wissenschaftliche Erklärungen, Demarkation) (2) Mit diesem Modell gelingt ein Reihenvergleich sechs biologischer Theorien von Lamarck (1809), über Cuvier (1811), Geoffroy St. Hilaire (1835), Chambers (1844-60), Owen (1848-68), Wallace (1855/8) zu Darwin (1859-1872). Dieser Vergleich offenbart eine interessante Asymmetrie: Vergleicht man Darwin mit je einem Vorgänger, so bestehen zahlreiche wichtige Unterschiede. Vergleicht man ihn mit fünf Vorgängern, verschwinden diese fast völlig: Darwins originärer Beitrag zur Revolution in der Biologie des 19.Jh ist klein und seine Antwort nur eine aus einer kontinuierlichen Serie auf die empirischen Herausforderungen durch Paläontologie & Biogeographie seit Ende des 18. Jh. (3) Eine gestufte Rezeptionsanalyse zeigt, warum wir dennoch von einer Darwinschen Revolution sprechen. Zuerst zeigt eine quantitative Analyse der fast 2.000 biologischen Artikel in Britannien zwischen 1858 und 1876, dass Darwinsche Konzepte zwar wichtige Neuerungen brachten, jedoch nicht singulär herausragen. Verlässt man die Biologie und schaut sich die Rezeption bei anderen Wissenschaftlern und gebildeten Laien an, wechselt das Bild: Je weiter man aus der Biologie heraustritt, desto weniger Ebenen biologischen Wissens kennen die Rezipienten und desto sichtbarer wird Darwins Beitrag. Schließlich findet sich sein Beitrag in den abstraktesten Ebenen des biologischen Wissens: in Narrativ und Weltbild – den Ebenen die Laien rezipieren. / The dissertation makes three contributions to research: (1) It develops a novel 4-level-model of scientific theories which combines logical-empirical ideas (Carnap, Popper, Frege) with concepts of metaphors & narratives (Wittgenstein, Burke, Morgan), providing a new powerful toolbox for the analysis & comparison of scientific theories and overcoming/softening contradictions in logical-empirical models. (realism vs. empiricism, analytic vs. synthetic statements, holism, theory-laden observations, scientific explanations, demarcation) (2) Based on this model, the dissertation compares six biological theories from Lamarck (1809), via Cuvier (1811), Geoffroy St. Hilaire (1835), Chambers (1844-60), Owen (1848-68), Wallace (1855/8) to Darwin (1859-1872) and reveals an interesting asymmetry: Compared to any one of his predecessors, Darwins theory appears very original, however, compared to all five predecessor theories, many of these differences disappear and it remains but a small original contribution by Darwin. Thus, Darwin’s is but one in a continuous series of responses to the challenges posed to biology by paleontology and biogeography since the end of the 18th century. (3) A 3-level reception analysis, finally, demonstrates why we speak of a Darwinian revolution nevertheless. (i) A quantitative analysis of nearly 2.000 biological articles reveals that Darwinian concepts where indeed an important theoretical innovation – but definitely not the most important of the time. (ii) When leaving the circle of biology and moving to scientists from other disciplines or educated laymen, the landscape changes. The further outside the biological community, the shallower the audience’s knowledge – and the more visible Darwin’s original contribution. After all, most of Darwin’s contribution can be found in the narrative and worldview of 19th century biology: the only level of knowledge which laymen receive.

An overview of global statistics on violence, country to country and worldwide, indicates that men are the main perpetrators of violence in our societies. Furthermore, the behavioural traits of risk-taking and self-harm are also associated with men. It is my contention that the formative processes involved in gender identity are at the root of these dysfunctions. In an attempt to present a positive alternative, I focus on a group I name the X- Men: white South African Generation X males. Drawing on Judith Butler‟s theory of performativity and its allowance for agency and resistance, I argue that they are not necessarily trapped by how their gender identities were formed through Apartheid‟s gendered institutions. These included schools, sport and the military. I posit that within the institution of art, self-aware artists may present visual representations of resistance and transformation. Acknowledging art as signifying text, the X-Men situate signs differently in an effort to accomplish a social and intersubjective raising-of-awareness. Additionally, this new identity and its associated positive performance have the potential to undermine certain stereotypical perceptions harboured by the broader society as a result of problematic behaviour associated with men. / Art History, Visual Arts and Musicology / M.V.A.