Submitted by Maike Costa (maiksebas@gmail.com) on 2016-07-01T14:08:17Z No. of bitstreams: 1 arquivo total.pdf: 1401604 bytes, checksum: f0cd4d45f87ff7f17a46f9c37caf5ef3 (MD5) / Made available in DSpace on 2016-07-01T14:08:17Z (GMT). No. of bitstreams: 1 arquivo total.pdf: 1401604 bytes, checksum: f0cd4d45f87ff7f17a46f9c37caf5ef3 (MD5) Previous issue date: 2013-08-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Le débat philosophique contemporain sur la “altérité” a donné lieu à des recherches diversifiées. Les “déconstructions” entreprises par la “postmodernité” n’ont pas encore de réussite définitive. La “critique faible” des “fondements metaphysiques” peut être résumée dans la métaphore suivante: “premièrement ils nous donnent des ailes ensuite ils nous ôtent le ciel”. Devient pertinente la critique de G.W. Hegel (1770-18310) au modèle solipsiste de fundamentation de la moderne philosophie de la subjectivité; une fois qu'il comprend la genèse des subjectivités comme essentiellement la genèse de leur sociabilité, enracinée dans une liberté solidaire et reconnue simultanément; le “problème de l’identité e da difference” sur le thème de “l'unité différenciée”. La large production intellectuelle de ce philosophe, et la “structure” de corrélation dialectique de sa pensée et de ses écrits nous renvoie toujours à la perspective de la totalité. De cette façon, notre recherche ont comme objectif genérál l’aprehénsion et l’exposition critique, à partir de la possibilité d'une approche ontologique-existentielle du Moi hégélienne, des concepts de la Conscience-de-Soi et la Reconnaissance, dans leur mouvements propre constitutive, développement et devenir en tant que “l'Esprit”, placé dans la “Dialectique de la Reconnaissance”, comme ils apparaissent dans la Phénoménologie de l'Esprit (1807), de Hegel, notamment dans le chapitre IV. Ainsi, nous supposons qu'une investigation d'intérêt académique sur ces questions est justifiée et coïncide avec les exigences de la société actuelle, à contribuer au développement des “lectures” plus compréhensive des préoccupations de l'homme et de la femme contemporains et les relations sociales complexes qui impliquent la constant “décision de reconnaissance” dans les modes d'efficacité de Si au monde ; dans l'émergence de la figure des “affinités sélectives”. / The hodiernal philosophical debate about the “alterity” raises disparate investigations. “Deconstructions” operated by the “post-modernity” have not obtained and do not intend a success definitive. And the “weak criticism” of the metaphysical foundations could be summarized by the following metaphor: “first they gave us wings and then they steal the sky”. It is pertinent the criticism of G. W. F. Hegel (1770-1831) to the model solipsistic of substantiation of modern philosophy of subjectivity. He understands the genesis of subjectivity as essentially the genesis of their sociability, rooted in a freedom supportive and simultaneously recognized; the identity and the difference as “differentiated unity”. The extensive intellectual production of this philosopher, as well as the "structure" of dialectical interrelationship of his thought always refers to the perspective of the whole. Accordingly, our research had as general objective the apprehension and critical exposition, since the possibility of an ontological-existential approach to I Hegelian, of the concepts of Self-Consciousness and Recognition, in their own constituent movements, development and “come-to-be” as “Spirit”, placed on Dialectic of Recognition. These concepts appear in Hegel's Phenomenology of Spirit (1807) (notably in Chapter IV). Therefore, we understand that an investigation of academic interest on such issues is justified and coincides with the current demands of society, contributing to the development of “readings” with more understanding of the contemporary concerns and the complex of social relations that imply a constant “decision by recognition” in the ways of effectiveness of Self in the world; the emergence of the figure of “selective affinities”. / O debate filosófico hodierno sobre “alteridade” suscita investigações díspares. As “desconstruções” operadas pela chamada “pós-modernidade” não obtiveram nem pretendem um êxito definitivo. E a “crítica fraca” dos fundamentos metafísicos poderia ser resumida na seguinte metáfora: “primeiro nos deram asas para depois nos roubar o céu”. A crítica de G. W. F. Hegel (1770–1831) ao modelo solipsista de fundamentação da filosofia moderna da subjetividade entende a gênese das subjetividades como essencialmente gênese de suas sociabilidades, radicada numa liberdade solidária e reconhecida simultaneamente; identidade e diferença enquanto “unidade diferenciada”. Assim sendo, considerando a extensa produção intelectual do nosso filósofo, bem como a “estrutura” de inter-relação dialética de seu pensamento e de seus escritos, que nos remete sempre a perspectiva do todo, nossa pesquisa teve como objetivo geral a apreensão e exposição crítica, desde a possibilidade de uma abordagem ontológico-existencial do Eu hegeliano, dos conceitos de Consciência-de-Si e de Reconhecimento, em seus movimentos próprios constitutivos, desenvolvimento e vir-a-ser enquanto “Espírito”, postos na Dialética do Reconhecimento, tal como aparecem no corpo da Fenomenologia do Espírito (1807), notadamente no capítulo IV, de Hegel. Neste sentido, entendemos que uma investigação de interesse acadêmico sobre tais questões justifica-se e coincide com demandas da sociedade atual, contribuindo para o desenvolvimento de “leituras” mais compreensivas das inquietações do homem e da mulher contemporâneos e do complexo de relações sociais que implicam numa constante “decisão pelo reconhecimento” nos modos de efetividade do Si no mundo; na emergência da figura das “afinidades seletivas”.

Thesis (MPhil (Philosophy))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: This study critically explores the meaning of difference in continental philosophy. Concomitantly, it reflects on the norm, with regard to, firstly, the authorities within the philosophical community who take it upon themselves to distinguish, on a “corporate” and/or intellectual level, between the normal and that which is different from the norm; secondly, the apparatus of limitation employed to constitute, legitimate and reinforce this distinction, alongside distinctions between the conventional and the peculiar, the traditional and the marginal, the philosophical and the non-philosophical, the essential and the secondary or supplementary, as well as, the same (or subject) and the other. The focus on these distinctions is narrowed to the field of phenomenology, more particularly, how the anthropologistic readings of Phenomenology of Spirit by the exponents of early French phenomenology not only add force to the canonical reception of Hegel as a follower of a philosophical tradition governed by solipsism and individualism, but also perpetuate two traditional concepts; to wit, otherness as something threatening that must be overcome and self-other relationships as inexorably violent. A reinterpretation of the dialectic of recognition reveals not only Hegel’s appreciation of the degree to which subjectivity is indebted to otherness, but also his notion of friendship as the reciprocal preservation of the other’s otherness. This notion of friendship is appropriated by Simone de Beauvoir, whose engagement with Hegel constitutes a radical departure from French phenomenology; by implication, normal practice. Beauvoir, both personally and in her work, confronts the philosophical community with the short-sighted, often destructive, ways in which it delimits the canon, particularly with regard to its “othering” of women and its disregard for the specificity of difference. In keeping with the anthropological spirit of the respective readings of Hegel, the study itself takes the form of an autobiography. It traces the intellectual journey of a non-Western, non-white, non-male scholar, from her sense of not belonging in the world of continental philosophy, to her critical engagement with Hegel, mediated by Beauvoir. In the process it aims to show that otherness matters and how it matters. Furthermore, it calls for writing and reading differently so as to encourage non-hegemonic philosophy. / AFRIKAANSE OPSOMMING: Hierdie studie is ‘n kritiese verkenning van die betekenis van differensie in die kontinentale filosofie. Gepaardgaande hiermee, word besin oor die norm, met betrekking tot, eerstens, diegene wat gesaghebbend binne die filosofiese gemeenskap, d.w.s. met ‘n self-opgelegde mandaat om te onderskei, op ‘n “korporatiewe” en/of intellektuele vlak, tussen die norm en dit wat afwyk van die norm; en tweedens, die begrensing bepaal, wat aangewend word om hierdie onderskeid, tesame met onderskeidings tussen die konvensionele en die eie, die tradisionele en die marginale, die filosofiese en die nie-filosofiese, die sentrale en die sekondêre of aanvullende, asook (die)selfde (of subjek) en die ander, te konstitueer, legitimeer en versterk. Hierdie onderskeidings word ondersoek binne die veld van die fenomenologie; in die besonder, hoe die antropologistiese vertolkings van Phenomenology of Spirit, deur die verteenwoordigers van die vroeë Franse fenomenologie, die kanonieke beeld van Hegel as aanhanger van ‘n filosofiese tradisie, wat deur solipsisme en individualisme aangedryf word, bekragtig en daarmee saam twee tradisionele konsepte bestendig, naamlik, andersheid as ‘n bedreiging wat oorkom moet word en self-ander verhoudings as noodwendig gewelddadig. ‘n Herinterpretasie van die dialektiek van herkenning openbaar nie net Hegel se waarneming van die mate waartoe subjektiwiteit afhang van andersheid nie, maar ook sy idee van vriendskap as die wedersydse behoud van die ander se andersheid. Hierdie nosie van vriendskap word toe-geëien deur Simone de Beauvoir, wie se inskakeling met Hegel radikaal afwyk van die Franse fenomenologie, dus ook van standaard praktyk. Beauvoir, beide in persoon en in haar werk, konfronteer die filosofiese gemeenskap met die kortsigtige, dikwels afbrekende, wyse waarop hul die kanon begrens, veral met betrekking tot hul “be-andering” van vroue en hul minagting van die spesifisiteit van differensie. In ooreenstemming met die antropologiese gees van die onderskeie vertolkings van Hegel, neem die studie self die vorm van ‘n outobiografie aan. Dit volg die intellektuele verkenning van ‘n nie-Westerse, nie-wit, nie-manlike student, aanvanklik vanuit haar gevoel van ontuiswees in die wêreld van die kontinentale filosofie, tot haar kritiese inskakeling met Hegel, bemiddel deur Beauvoir. Hiermee wil die studie wys dat andersheid saak maak en hoe dit saak maak. Voorts beroep dit op ‘n anderse skryf en lees om sodoende nie-hegemoniese filosofie aan te moedig.