Submitted by Andrea Hayashi (deachan@gmail.com) on 2016-06-23T19:17:45Z No. of bitstreams: 1 dissertacao-daniel-borgoni-goncalves.pdf: 697101 bytes, checksum: 026a5001500a1058e5d33f955936424a (MD5) / Approved for entry into archive by Andrea Hayashi (deachan@gmail.com) on 2016-06-23T19:18:19Z (GMT) No. of bitstreams: 1 dissertacao-daniel-borgoni-goncalves.pdf: 697101 bytes, checksum: 026a5001500a1058e5d33f955936424a (MD5) / Made available in DSpace on 2016-06-23T19:18:19Z (GMT). No. of bitstreams: 1 dissertacao-daniel-borgoni-goncalves.pdf: 697101 bytes, checksum: 026a5001500a1058e5d33f955936424a (MD5) Previous issue date: 2014-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A experiência consciente é uma das coisas das quais estamos mais certos no mundo, mas ela é um grande mistério. Não temos uma teoria amplamente aceita que justifique racionalmente de que modo um sistema físico como o cérebro pode experienciar (um sabor, a felicidade, a dor, etc), e que esclareça qual a natureza das experiências conscientes. De forma mais clara, experiências conscientes têm uma fenomenologia, isto é, características qualitativas distintas que são apreendidas subjetivamente. Tais propriedades são os qualia e foram associados à consciência fenomênica, pois estes são acessíveis pela consciência do organismo que experiencia. Entretanto, não sabemos como conciliar a experiência consciente com o que sabemos, na medida em que suas propriedades parecem ser essencialmente subjetivas e, portanto, inescrutáveis e indescritíveis sob um ponto de vista de terceira pessoa. Como então conciliar a objetividade de nossas explicações com a subjetividade da consciência? Inúmeros filósofos e filósofas da mente defendem que os qualia são propriedades nãofísicas, adotando um dualismo entre corpo e mente. Neste intricando e complexo debate entre materialistas e antimaterialistas, os últimos costumam elaborar argumentos que desafiam os primeiros. Assim, o capítulo 1 é dedicado ao amplamente debatido argumento do conhecimento de Frank Jackson. Após a apresentação deste argumento, o submeteremos a uma série de objeções que tentam derrubar a sua conclusão antimaterialista. Então, trataremos das respostas que foram oferecidas às objeções. Por fim, ponderaremos as objeções e as respostas fazendo um balanço deste debate. O capítulo 2 é dedicado ao controverso argumento dos zumbis de David Chalmers. Trataremos inicialmente de algumas noções teóricas necessárias para o compreendermos e, então, o apresentaremos. Após isso, o submeteremos a várias objeções que tentam bloquear a sua conclusão antimaterialista e trataremos das respostas às objeções. Então, faremos um balanço das objeções que lhe foram opostas. Em nossas considerações finais sobre a discussão envolvida nos capítulos 1 e 2, será feita uma avaliação global deste debate entre materialistas e antimaterialistas indicando qual o lado tem melhores argumentos. / Conscious experience is one of things that we are more certain in the world, but it is a great mystery. We do not have a broadly accepted theory that rationality justifies how a physical system like a brain can experience (a taste, happiness, pain, etc) and clarify what is the nature of conscious experiences. More clearly, conscious experiences have a phenomenology, that is, distinct qualitative features that are subjectively apprehended. These properties are qualia and they were associated to phenomenal consciousness, because qualia are accessible for the consciousness of the organism that has the experience. However we do not know how to reconcile the conscious experience with our knowledge, insofar as their properties seem to be essentially subjective and inscrutable and indescribable under a third person point of view thus. How reconcile the objectivity of our explanations with the consciousness subjectivity? Several philosophers of mind defend which qualia are non-physical properties, adopting a mind-body dualism. In this puzzling and complex debate among materialists and anti-materialists, it is common the latter make arguments that challenge the formers. Thereby the chapter 1 is dedicated to broadly debated Frank Jackson´s knowledge argument. After the presentation of knowledge argument, I will submit it to several objections that try overthrow its antimaterialist conclusion. Then I will deal with the responses that were provided to these objections. Finally I will ponder objections and responses making a balance of this debate. The chapter 2 is dedicated to controversial David Chalmer´s zombie argument. Initially I will deal with some necessary theoretical notions to we grasp it and then I will present the zombie argument. Thereafter I will submit it to several objections which try overthrow its anti-materialist conclusion and I will deal with the responses to these objections. Then I will make a balance about the objections against zombie argument. In our final considerations about the discussion engaged on chapters 1 and 2, will be make a global evaluation about this debate among materialists and anti-materialists indicating what side have better arguments.

Made available in DSpace on 2014-06-11T19:26:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2013-07-31Bitstream added on 2014-06-13T18:48:29Z : No. of bitstreams: 1 silva_pas_me_assis.pdf: 765834 bytes, checksum: 291371890dbd80e2fc92896ec648f894 (MD5) / O Liber de duobus principiis é uma das poucas fontes deixadas pelos dissidentes dualistas medievais tradicionalmente conhecidos por cátaros. Composto, na primeira metade do século XIII, na Lombardia, por um anônimo pertencente à igreja de Desenzano ou também conhecida como igreja dos albanenses, o escrito figura-se como um esboço de teologia dualista. Nele, percebe-se um esforço do heresiarca, ainda nutrido pelo catolicismo, em definir a crença dos dois princípios - um bom, criador do mundo espiritual e eterno e outro mau, criador do mundo material e transitório -, a partir das autoridades escriturárias, sobretudo, mas também dos métodos intelectuais em voga nos círculos universitários. Propomo-nos nesta dissertação analisar a natureza do dualismo exposto pelo dissidente, bem como pontuar suas implicações com o método escolástico / The Liber de duobus principiis is one of the few sources left by medieval dualistic dissidents traditionally known Cathars. Composed in the first half of the thirteenth century in Lombardy, by an anonymous belonging to the church of Desenzano or also known as Church of albanenses, the composition figures as an outline on dualistic theology. In it, we find an effort by the heresiarch, still nourished by Catholicism, in defining the belief of the two principles - a good, the creator of the spiritual world and the eternal and the other bad, the creator of the material and transitional world – based mostly on the Catholic texts written at the time, but also on the intellectual methods in vogue in university circles. We intend in this paper to analyze the nature of dualism exposed by such dissident as well as its implications on scholastic methods

O objetivo deste trabalho foi realizar uma pesquisa qualitativa de natureza bibliográfica que aprofundasse a analogia feita por Freud sobre sua Teoria Pulsional e a Teoria sobre Eros de Platão. Para isso escolhemos o tema do dualismo antagônico como elemento de semelhança, depois de ter observado as várias aproximações que outros autores já haviam estudado. Num primeiro capítulo, analisamos como se apresentava este dualismo antagônico nas teorias dos três filósofos originários, a saber, Tales, Anaximandro e Anaxímenes, depois analisamos o mesmo tema nas teorias de Heráclito e Empédocles, e por fim, estudamos as obras Fédon, Banquete, República e Fedro, de Platão, para encontrar nelas o dualismo antagônico nas suas concepções de alma e de Eros. Num segundo capítulo, apresentamos o contexto epistemológico do conceito de pulsão, para a partir dele estudarmos na obra de Freud o dualismo antagônico entre pulsões de autoconservação e pulsões sexuais na Primeira Teoria das Pulsões, passarmos pela libido narcísica, e estudarmos esta oposição entre as pulsões de vida e pulsão de morte, na Segunda Teoria das Pulsões. No terceiro capítulo passamos a comparar o elemento escolhido dualismo antagônico encontrando-o primeiro no modus operandi de Platão e de Freud, que esforçando-se por explicar o homem de modo racional, não puderam deixar de acolher nas suas teorias o contraditório do mito e da metafísica. Passamos a estudar as aproximações feitas por diversos autores para, enfim, estudar as semelhanças e dessemelhanças na teoria do Eros e da Libido, e acabamos concluindo que o dualismo das pulsões longe de ser contraditório é concorrente e confluente, no sentido de ambos se ajudarem mutuamente na sua própria oposição. Isto nos permitiu aproximar-nos de três autores que indicam este tipo de oposição: Garcia-Roza, André Green e Ivan Corrêa. No entanto, o nosso estudo longe de apresentar uma conclusão fica aberto para aprofundar este modo de oposição que gera vida. / This study aimed to perform a qualitative bibliographic research that probes Freud‟s analogy about his Pulsional Theory and the Eros of Plato Theory. For that, we choose the topic of antagonistic dualism as a similarity factor after we had observed several themes which were studied by other authors. In the first chapter we analyzed how this antagonistic dualism was shown in the theories of three original philosophers, Thales, Anaximader and Anaximenes. After, we analyzed the same topic in relation to Heraclitus‟s and Empedocles‟ theories and we studied the antagonistic dualism conceptions of soul and Eros in the compositions of Phaedo, Symposium, The Republic and Phaedrus from Plato. In the second chapter we studied present the epistemological context of the urge concept. From this point we studied Freud‟s composition and its antagonistic dualism between self-preservation and sexual drives in the First Drive Theory. We then went through the narcissistic libido and studied this opposition between life and death urges in the Second Drive Theory. In the third chapter we first started to compare the antagonistic dualism in Plato‟s and after in Freud‟s modus operandi. By trying to explain the man under a rational perspective, these philosophers couldn‟t had left the contradictory of myth and metaphysics in their theories. We then started studying the approximation made by different authors in order to understand the similarities and dissimilarities in the theory of Eros and the Libido. We concluded that the urge dualism is far from being contradictory and is a competitor and confluent in the sense of they both help each other in its own opposition. This fact allowed us to get close to three authors who point to this type of opposition: Garcia-Roza, André Green and Ivan Corrêa. So that our study is far from presenting a conclusion and it will remain open to reinforce in this opposition that generates life.

Made available in DSpace on 2016-06-02T19:14:55Z (GMT). No. of bitstreams: 1 3647.pdf: 736148 bytes, checksum: 0c67293f045f84911b330a72bebe59c0 (MD5) Previous issue date: 2011-03-03 / Centro Internacional Celso Furtado de Políticas para o Desenvolvimento / The period after the end of First World War and the crisis of 1929 introduces (from the critical to the liberal economic model and the emergence of strategies planned development and alternative Keynesian of economic regulation) a new investigation problem: the issue of delay and the condition of underdevelopment. In terms of world literature, this problem has been worked in an original and vigorous way by Ragnar Nurkse in "Problems of capital formation in underdeveloped countries ", by Rostow in "Stages of Economic Development", and Gunnar Myrdal in "Economic Theory and Regions Underdeveloped . These works and authors were not only well received by the national-developmentalist intelligentsia, as strongly influenced the theory of underdevelopment of Celso Furtado. This research has two objectives: 1) identify in the dialogue established between the arguments of Rostow, Nurkse and Myrdal agreement, kept their proper proportions in the work of Furtado (fundamental author in understanding the developmental question of the years 50/60); 2) to analyze how this influence has been received, appropriate and resignified according to perspectives of Furtado in the formulation of development theory for the Brazilian industrial planning. / O período posterior ao fim da I Guerra Mundial e a crise de 1929 introduz (a partir da crítica ao modelo econômico liberal e o surgimento das estratégias de desenvolvimento planificado e da alternativa keynesiana da regulação econômica) um novo problema de investigação: o tema do atraso e da condição de subdesenvolvimento. Em termos da literatura mundial, esta problemática foi trabalhada de maneira original e vigorosa por Ragnar Nurkse em Problemas de formação de capital em países subdesenvolvidos , por Rostow em Etapas do desenvolvimento Econômico , e por Gunnar Myrdal em Teoria Econômica e Regiões Subdesenvolvidas . Estes trabalhos e autores não apenas foram bem recebidos pela intelligentsia nacional-desenvolvimentista, como influenciaram fortemente a teoria do subdesenvolvimento de Celso Furtado. Nesta pesquisa são dois os objetivos buscados: 1) identificar no diálogo estabelecido entre os argumentos de Rostow, Nurkse e Myrdal a concordância, guardadas as suas devidas proporções na obra de Furtado (autor fundamental na compreensão da questão do desenvolvimentismo dos anos 50/60); 2) analisar de que maneira essa influência foi recebida, apropriada e ressignificada segundo as perspectivas de Furtado na formulação da Teoria do Desenvolvimento para o planejamento industrial brasileiro.

Orientador: Ruy de Oliveira Andrade Filho / Banca: Andreia Cristina Lopes Frazão da Silva / Banca: Terezinha Oliveira / Resumo: O Liber de duobus principiis é uma das poucas fontes deixadas pelos dissidentes dualistas medievais tradicionalmente conhecidos por cátaros. Composto, na primeira metade do século XIII, na Lombardia, por um anônimo pertencente à igreja de Desenzano ou também conhecida como igreja dos albanenses, o escrito figura-se como um esboço de teologia dualista. Nele, percebe-se um esforço do heresiarca, ainda nutrido pelo catolicismo, em definir a crença dos dois princípios - um bom, criador do mundo espiritual e eterno e outro mau, criador do mundo material e transitório -, a partir das autoridades escriturárias, sobretudo, mas também dos métodos intelectuais em voga nos círculos universitários. Propomo-nos nesta dissertação analisar a natureza do dualismo exposto pelo dissidente, bem como pontuar suas implicações com o método escolástico / Abstract: The Liber de duobus principiis is one of the few sources left by medieval dualistic dissidents traditionally known Cathars. Composed in the first half of the thirteenth century in Lombardy, by an anonymous belonging to the church of Desenzano or also known as Church of albanenses, the composition figures as an outline on dualistic theology. In it, we find an effort by the heresiarch, still nourished by Catholicism, in defining the belief of the two principles - a good, the creator of the spiritual world and the eternal and the other bad, the creator of the material and transitional world - based mostly on the Catholic texts written at the time, but also on the intellectual methods in vogue in university circles. We intend in this paper to analyze the nature of dualism exposed by such dissident as well as its implications on scholastic methods / Mestre

Dual Organization in the Andes. The Problem and Research Methodology at San Luis Site, ZañaThis paper presents the preliminary results of archaeological research at San Luis Site, Zaña Valley, in the Peruvian north coast. The concept of dualism in the Central Andes is analyzed in the context of the associations and material distributions like ceramics, lithics and burned zones. This work will help to determine ritual activities in the study of analogous phenomena in other sites satisfactorily not yet defined. / Este trabajo presenta los resultados preliminares de investigaciones arqueológicas en el sitio monumental de San Luis, en el valle de Zaña. Basándose en las asociaciones y distribuciones de material, se analiza el concepto de dualismo manejado en los Andes Centrales. A partir del análisis de la distribución de cerámica, líticos y otros materiales así como zonas quemadas, este enfoque permite la interpretación de actividades rituales y ayudará en el estudio de fenómenos comparables que aún faltan en su precisión debida.

In this paper we propose to put in tension the approaches of Donald Davidson and Gilles Deleuze, belonging respectively to the analytical and continental philosophy. The aim is to remain in some of the tense areas arising around the question of to what extent language determines or is determined by the real. We propose to consider how both authors jointly address the condition of social and creative language, and thus offer us two ways to address dualistic thinking –from Davidson’s anomalous monism and Deleuze’s monism as synonymous with pluralism– and to promote democratization of language use. Two lines which, in our perception, have not yet been sufficiently worked out regarding their deep relations. / En esta ponencia nos proponemos poner en tensión los enfoques de Donald Davidson y Gilles Deleuze, pertenecientes respectivamente a la filosofía analítica y a la continental. El objetivo es detenernos en algunas zonas de tensión suscitadas alrededorde la pregunta sobre en qué medida el lenguaje determina o es determinado por loreal. Vamos a considerar cómo ambos autores abordan conjuntamente la condición desocial y de creativo del lenguaje, y de esta manera nos ofrecen dos vías para enfrentardesde el monismo anómalo davidsoniano y el monismo como sinónimo de pluralismode Deleuze al pensamiento dualista, así como para promover la democratización del uso del lenguaje. Dos líneas que, según nuestra percepción, no han sido aún losuficientemente trabajadas en sus profundas articulaciones.

abstract: Emergentism offers a promising compromise in the philosophy of mind between Cartesian substance dualism and reductivistic physicalism. The ontological emergentist holds that conscious mental phenomena supervene on physical phenomena, but that they have a nature over and above the physical. However, emergentist views have been subjected to a variety of powerful objections: they are alleged to be self-contradictory, incompatible with mental causation, justified by unreliable intuitions, and in conflict with our contemporary scientific understanding of the world. I defend the emergentist position against these objections. I clarify the concepts of supervenience and of ontological novelty in a way that ensures the emergentist position is coherent, while remaining distinct from physicalism and traditional dualism. Making note of the equivocal way in which the concept of sufficiency is used in Jaegwon Kim's arguments against emergent mental causation, I argue that downward causation does not entail widespread overdetermination. I argue that considerations of ideal a priori deducibility from some physical base, or "Cosmic Hermeneutics", will not themselves provide answers to where the cuts in the structure of nature lie. Instead, I propose reconsidering the question of Cosmic Hermeneutics in terms of which cognitive resources would be required for the ideal reasoner to perform the deduction. Lastly, I respond to the objection that emergence in the philosophy of mind is in conflict with our contemporary scientific understanding of the world. I suggest that a kind of weak ontological emergence is a viable form of explanation in many fields, and discuss current applications of emergence in biology, sociology, and the study of complex systems. / Dissertation/Thesis / Ph.D. Philosophy 2013

Il est aujourd'hui possible d'affirmer que, depuis la publication de L'Être et le Néant, s'est imposée une interprétation dominante, fondée sur la lecture de cet ouvrage, de l'ontologie de Jean-Paul Sartre. Les traces les plus marquantes de cette lecture peuvent être attribuées au travail critique de Merleau-Ponty, dont la philosophie s'est développée en partie par affinité avec la pensée sartrienne et en partie en opposition avec elle. En fait, plutôt qu'une simple opposition, la critique merleau-pontyenne opère un questionnement approfondi des principes fondamentaux de l'ontologie sartrienne, en particulier ce qui concerne le problème du dualisme. La présente thèse met en question la lecture de Merleau-Ponty -et avec elle la vision dominante plus générale qui s'est constituée de L'Être et le Néant -, en proposant une autre lecture qui vise, non pas simplement à offrir des réponses aux apories posées par l'apparent dualisme de Sartre, mais à principalement rendre possible la reprise de cette pensée d'une manière originale. Ainsi, le passage par la critique de Merleau-Ponty a signifié non pas une défense unilatérale du texte, mais plutôt une exploration des propres ambiguïtés de Sartre par d'autres chemins, indiquant une richesse peu exploitée de sa philosophie. Il a fallu alors présenter en quoi consistent les problèmes inhérents à la division établie par Sartre entre les modes d'être du pour-soi et de l'en­soi, à partir d'un déplacement des argumentations de Merleau-Ponty, et rendre manifestes les impasses révélées à la reprise de la question du dualisme en termes d'être et de néant, subjectivité et objectivité. Notre travail a consisté à démontrer qu'il y a des éléments implicites dans le texte -ou même explicites, mais non exploités -qui permettent de dépasser les difficultés posées par le dualisme. Inspirée par certaines analyses de Jacques Derrida sur les spectres, nous appelons spectralité la couche implicite de l'œuvre qui, en surgissant, ébranle la base dualiste qui paraissait la soutenir. En faisant émerger la couche spectrale, nous révélons aussi l'omniprésence et le caractère essentiel des relations de hantise, à tel point que nous comprenons l'ontologie de Sartre comme une hantologie, pour souligner la pertinence et la prédominance de telles relations. A partir de cette perspective, il est possible de voir non seulement qu'un dualisme rigide entre pour-soi et en-soi ne rend pas compte d'une multiplicité de modes d'être dans le texte sartrien, ni non plus de l'importance des relations de hantise qui garantissent l'imbrication des régions ontologiques, parfois considérées comme incompatibles. Cette lecture démontre finalement qu'un mode de présence non intuitive des spectres ébranle la supposée "pureté" lumineuse de la conscience qui s'est établie comme paradigme du sujet sartrien, dans la mesure où la hantise démontre un type singulier d'opacité qui finalement inscrit le sujet dans le monde et obscurcit sa relation à soi. / Today, it's possible to affirm that, since the publication of Being and Nothingness (L 'Être et le Néant), a certain reading based on this work has consolidated and established itself as the dominant interpretative view over Jean-Paul Sartre's ontology. This reading's most remarkable traces can be attributed to Merleau-Ponty's critical work, whose philosophy has developed in part because of an affinity which, at the same time, claimed for an opposition to Sartre's thinking. Merleau-Ponty's critical view, however, cannot actually be described as a simple opposition, since it leads to the deeper questioning of aspects which form the groundwork of Sartre's ontology, specially concerning the problem of dualism. This thesis calls into question Merleau­Ponty's reading - as well as the more general dominant view that has formed about L 'Être et le Néant - while proposing another interpretation, which does not aim at simply offering answers to the resulting aporias of Sartre' s apparent dualism, but primarily at amplifying the possibility to return to such line of thought through an original path. Thus, going over Merleau-Ponty's critical view did not mean defending a text has a single meaning; though it did suggest that Sartre's ambiguities could be worked with in other ways, indicating a seldom explored depth in his philosophical thinking. It was then necessary to explain the division established by Sartre between the modes of being For-itself and Being- in-itself, and its inherent problems. Moreover, after the displacement of Merleau-Ponty's arguments, it was essential to highlight the impasses revealed when reconsidering the issue of dualism in terms of being and nothingness, subjectivity and objectivity. Our work consisted in demonstrating there are implicit - or even explicit, but unexplored - elements in the text which allow us to surpass the difficulties created by the dualism. By way of an inspiration caused by a few analyses of specters by Jacques Derrida, we refer to spectrality as the implicit layer, which might arise from the work, undermining the dualistic basis seemingly supporting it. By making the spectral layer emerge, we also reveal the omnipresence and the essential character of the haunting (hantise) relations, to the point of understanding Sartre's ontology as an hauntology, and stressing the significance and predominance of such relations. From this perspective, it is possible to observe not only that a rigid dualism between the For-itself and the in Being-in-itself cannot encompass the multiple modes of being present in Sartre 's work, but also the relevance of the haunting relations as those which guarantee the imbrication of the ontological regions, at times taken as incompatible. Finally, this reading demonstrates how a spectral mode of non-intuitive presence disrupts the supposed luminous "purity" of conscience which bas stablished itself as a paradigm of Sartre's view of the subject, insofar as the haunting shows a unique kind of opacity which ultimately inscribes the subject in the world and overshadows his relationship to himself.

Esta tesina tiene el propósito de analizar las características de algunos de lospersonajes principales de La Sombra del Viento de Carlos Ruiz Zafón desde un punto de vistade género. El estudio se basa en diferentes teorías de género que pretenden funcionar comoherramientas para poder destacar las diferencias entre las descripciones femeninas y lasmasculinas que aparecen en la obra. Primero, definimos y concretamos el término género conla ayuda de las teorías de Yvonne Hirdman. En segundo lugar, presentamos la teoría deldualismo, de acuerdo con la cual Lena Gemzöe hace una división entre las cualidadesmasculinas y femeninas. El objetivo de nuestro estudio ha sido hacer un análisis de lascaracterísticas de algunos de los personajes principales de para demostrar si existenconstrucciones de identidad de género desde una perspectiva dualista. Como resultado denuestro estudio podemos afirmar que Zafón refuerza la división entre las cualidadesmasculinas y femeninas. Los personajes masculinos son descritos como fuertes, valientes,lógicos, intelectuales e independientes. Paralelamente, las mujeres son descritas como débiles,cobardes, intuitivas y dependientes. Además, consideramos que Zafón da a todos lospersonajes masculinos mayor espacio, estatus y protagonismo en el desarrollo de la historia.En todo momento, queda claro que Zafón crea de forma inconsciente el orden de género yrefuerza así las diferencias sexuales. / The aim of this study is to analyze the character features of the main characters inthe novel The Shadow of the Wind by Carlos Ruiz Zafón from a gender perspective. The studyis based on different gender theories that have worked as tools to highlight the differencesbetween female and male character descriptions in the novel. First, we define the term genderwith the help of the theories of Yvonne Hirdman. Secondly, we present the theory of dualism,according to which Lena Gemzöe makes a division between masculine and feminine qualities.The thesis question of the study was to analyze whether the author has created thecharacteristics of the main characters with a dualistic gender identity construction or not. As aresult of our study we found that Zafón reinforces the division between the masculine andfeminine qualities. The male characters are described as strong, brave, logical, intellectual andindependent. On the other hand, the female characters are described as weak, cowardly,intuitive and dependent. We also believe that Zafón gives all the male characters more space,status and role in the development of the story. At all times, it is clear that Zafónunconsciously reinforces the division between genders.