Dissertação (mestrado)—Universidade de Brasília, Instituto de Ciências Humanas, Departamento de Filosofia, Programa de Pós-Graduação em Filosofia, 2013. / Submitted by Larissa Stefane Vieira Rodrigues (larissarodrigues@bce.unb.br) on 2014-10-29T19:24:26Z No. of bitstreams: 1 2013_AndréRobertoTonussiArnaut.pdf: 518506 bytes, checksum: 1dda126d65ee09183793ea2f7c7edac0 (MD5) / Approved for entry into archive by Tania Milca Carvalho Malheiros(tania@bce.unb.br) on 2014-10-30T14:08:27Z (GMT) No. of bitstreams: 1 2013_AndréRobertoTonussiArnaut.pdf: 518506 bytes, checksum: 1dda126d65ee09183793ea2f7c7edac0 (MD5) / Made available in DSpace on 2014-10-30T14:08:27Z (GMT). No. of bitstreams: 1 2013_AndréRobertoTonussiArnaut.pdf: 518506 bytes, checksum: 1dda126d65ee09183793ea2f7c7edac0 (MD5) / Esse trabalho trata de algumas maneiras pelas quais podemos afirmar a primazia do horror sobre a atitude filosófica, entendida como a atitude guiada pelo princípio aporético socrático “só sei que nada sei”. O foco é o horror em Lévinas e em Lovecraft, que é repensado à luz da leitura de Cyclonopedia – complicity with anonymous materials de Reza Negarestani. A discussão toma a forma de uma tentativa de desarticulação da máquina antropológica de Agamben, transita por J. M. Coetzee, Bruno Latour e Quentin Meillassoux e desemboca na ideia de que o amor levinasiano não é um amor a Outrem, mas ao horror, e na ideia de que a filosofia é uma saturação do sistema da affordance que provoca a abertura radical para o horror daquilo que está fora desse sistema. ______________________________________________________________________________ ABSTRACT / This work is about some ways of affirming the primacy of horror over the philosophical attitude, understood as the one guided by the Socratic “the only thing I know is that I don’t know anything”. The focus is the horror in Lévinas and in Lovecraft, which is analised in the light of a reading of Reza Negarestani’s Cyclonopedia – complicity with anonymous materials. The discussion is developed as a struggle to disarticulate Agamben’s anthropological machine, passes through J. M. Coetzee, Bruno Latour and Quentin Meillassoux and arrives at the idea that levinasian love is not a love for the other, but for horror, as well as at the idea that philosophy is a saturation of the system of affordance which engenders a radical openness to the horrifying Outside.

O presente trabalho apresenta uma nova perspectiva para as discussões jurídicas e bioéticas acerca dos direitos da personalidade dos pacientes terminais e encontra em nosso ordenamento jurídico, na afirmação de um direito geral da personalidade, a plenitude da tutela civil dos bens jurídicos personalíssimos do enfermo, sobretudo nas etapas finais da doença, ocasião em que a hipermedicalização do processo de morrer destaca-se como o principal fator gerador de lesões de diversas naturezas a esses bens. No caminho para chegarmos à proteção geral da personalidade, examinamos alguns direitos especiais que emergem ao final da existência humana, como o direito à morte em momento natural. No intuito de recuperar a centralidade da pessoa humana como fim único a que devem servir o Direito e a Medicina, construímos a trajetória do conceito de pessoa em seu desenvolvimento jusfilosófico para afirmar que todo ser humano é pessoa e sujeito de direito (ubi homo sapiens, ibi persona), ainda que não possua capacidade jurídica de fato, e, com isso, demonstrar a impossibilidade de pertença a uma classe de não pessoas independentemente de circunstâncias ou do desenvolvimento biopsíquico humano. Asseveramos, também, que o cuidar e o tratar em pacientes gravemente enfermos e terminais deve relacionar-se, antes, ao homem em sua dignidade e plenitude, em uma concepção biomédica, filosófica e metafísica conjugada da sua existência, e não se reduzir à simples obstinação prognóstica e terapêutica, visão reducionista que relaciona tratar a doença a um investimento no prolongamento estéril da vida humana. Nesse sentido, apresentamos perspectiva jurídica inovadora para a enfermidade e para a vivência dessa condição, do ponto de vista de pacientes terminais, cuidadores e equipes de saúde, à luz do pensamento de Emmanuel Lévinas e à centralidade que ele outorga à figura do Outro, que ilumina nossa hermenêutica do instituto dos direitos da personalidade. Concluímos que se faz necessária uma mudança do paradigma atual de cuidados de saúde em fim de vida também na esfera jurídica, com a aceitação, na escolha terapêutica, da naturalidade do evento morte ao final da existência: da busca da cura, para o cuidar; da quantidade para a qualidade da vida que resta. / The thesis presents a new perspective of the legal and bioethical discussions regarding individual rights of terminal ill patients and finds in our legal system, in the assertion of a general individual right, the plenitude of the protection of the legal rights of the ill, especially at the last stages of the disease, when hipermedicalization of the dying process asserts itself as the major source of the various damages caused to individual rights. On the pathway to achieve the general protection of the personhood, we highlight some special rights which emerge at the end of human existence, as, for instance, the right for a death at a natural moment. To recover the centrality of the human person as the single and only end to which Law and Medicine should serve, we present herein a path of the concept of personhood in its juridical and philosophical development to affirm that every human being is an individual (ubi homo sapiens, ibi persona), even if he/she doesnt have legal capacity and, therewith, demonstrate the impossibility of belonging to a class of non-persons independently of circumstances or the bio-psychic development. We also argue that treating and caring of seriously ill and terminal patients should be related with person in its dignity and fullness, in a biomedical, philosophical and metaphysical conception of existence, irreducible to mere obstinacy in prognosis and treatment, as a result of a reductionist perspective which relates treating a disease to a futile investment of a sterile extension of human life. In this sense, we present a innovative juridical perspective to illness and the experience of this condition, from the point of view of terminal ill patients, caregivers and health care teams in light of the thought of Emmanuel Lévinas and the centrality that he grants to the figure of the Other, which illuminates our interpretation of individual rights. We conclude that a change in the extant paradigm of the end-of-life care in Brazil is imperative also in the legal realm, with the acceptance, in the therapeutic choice, of the natural path of death at the end of our existence: from the search for cure, to care; from quantity to quality of the remaining life.

Orientador: Martha Rosa Pisani Destro / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-09T11:41:32Z (GMT). No. of bitstreams: 1 Pereira_MarceloFernandes_M.pdf: 522806 bytes, checksum: b5d6ff68ceaaecad389c4cb411f4b182 (MD5) Previous issue date: 2007 / Resumo: Trata esta proposta de pesquisa de um estudo sobre a filosofia humanista de Emmanuel Lévinas e a suas articulações com a educação. Nasce da tentativa de responder a uma questão fundamental: As possibilidades, os limites e as implicações da pergunta pela subjetividade humana em Emmanuel Lévinas em face a educação? Em outras palavras, se a educação, por excelência diz respeito ao homem, cumpre em primeiro lugar colocar a questão do sentido do humano e sua subjetividade, em função do qual seria posteriormente posta em causa a educação. Desta primeira inquietação é que é escolhido o pensador Emmanuel Lévinas, e assim, do seu pensamento pretende-se estabelecer um diálogo, sempre observando como corrimão orientador a fenomenologia husserliana e heideggeriana. O primeiro passo tomado nesta pesquisa, trata da exposição deste antihumanismo, que é expressado por Lévinas e diz respeito, em primeiro lugar, ao fim da metafísica. A crítica e crise da metafísica que culminou com a crise do humanismo. Já numa segunda etapa procurar-se-á expor brevemente o problema de ordem metodológica, que está implícito na discussão sobre a subjetividade, do ponto de vista do mundo contemporâneo. Este problema de ordem metodológica deve-se a um tipo de mentalidade das pesquisas elaboradas no século XX, desenvolvidas pelas próprias ciências humanas, ou seja, temos como centro "aquilo que se vê por humano" dentro destas ciências. O terceiro passo será a exposição dos pontos cervicais da filosofia levinasiana à cerca do homem e toda esta preocupação de Lévinas de recuperar o humanismo. Finalmente, serão apresentadas suas propostas e influências no conceito de educação e demais implicações. / Abstract: This proposal of research treats itself of a study on Emmanuel Lévinas's philosophy humanist and their articulations with the education. Is it bear of the attempt of answering to a fundamental subject: The possibilities, the limits and the implications of the question for the human subjectivity in Emmanuel Lévinas in face the education? In other words, if the education, par excellence concerns the man, it accomplishes in first place to put the subject of the human's sense and his subjectivity, in function of which would be put later in cause the education. Of this first inquietude it is that the thinker Emmanuel Lévinas is chosen, and like this, of his thought it intends to establish a dialogue, always observing as guiding handrail the Husserl and Heidegger phenomenology. The first step taken in this research treats of the exhibition of this anti - humanism, that is expressed by Lévinas and it is about, in first place, to the end of the metaphysics. The critic and crisis of the metaphysics that it culminated with the crisis of the humanism. In a second stage it will seek to expose the problem of methodological order shortly, that is implicit in the discussion about the subjectivity, of the point of view of the contemporary world. This problem of methodological order is due to a type of mentality of the researches elaborated in the century XX, developed by the own humanities, in other words, we have as center " that it is seen by human " inside of these sciences. The third step will be the exhibition of the cervical points of the Lévinas philosophy to the about of the man and all this concern of Lévinas, of recovering the humanism. Finally, their proposals and influences will be presented in the education concept and other implications. / Mestrado / Historia, Filosofia e Educação / Mestre em Educação

This study investigates how the philosophy of Emmanuel Levinas might shape practice in music education. In a climate of accountability and performativity within wider educational policy-making, the drive for ever-increasing efficiency has overtaken notions of professional judgement and ethical practice. This study opens by introducing current strands of international meta-policy priorities in education, and explores moves to redress the emphasis on standardisation and accountability through the rediscovery of notions of responsibility in the work of Biesta drawing on Bauman (1993), who in turn finds a way forwards in Levinas’ ‘ethics as first philosophy’. Emmanuel Levinas is introduced as a major thinker of the twentieth century whose influence is increasing throughout social science disciplines and who, writing firstly as a teacher, provides valuable philosophical tools with which to investigate current practices in education. Over the past three decades competing paradigms for music education have tended to polarise rather than ground thinking in music education research. More recent notions of music-making as ethical encounter (Bowman, 2000) and as the practice of hospitality (Higgins, 2007) have taken forwards Small’s relationship-oriented conceptualisation of ‘musicking’ (1998), and these provide the starting point for this study’s search for an ethical underpinning for music education. Levinas’ first major work (1969) provides two key strands of thought – the polarities of totality and infinity, and the exhortation to ‘look into the face of the Other’. These tools open up explorations of how pupils encounter difference, the unfamiliar, and of how narrow conceptions of learning in the music classroom may be understood as an ethical problem. At the heart of this study is the report of ethnographically-informed fieldwork undertaken in a Scottish secondary school, following a group of 13-year-olds through an academic year of class music lessons. Participant observation and semi-structured interviews were methods employed alongside participant self-documentation in order to gather pupils’ experiences and perspectives on how they encounter the Other through their music-making at school and in their everyday lives. A critical realist theoretical framework enabled the experiences and perspectives of pupils to be set within a deep, layered conception of social reality, uncovering the dynamic interplay of structural forces and pupil agency. Through the lens of Levinas’ philosophy pupils’ ‘practices of facing’ were brought to light and conceptualised as agential. ii From these ‘practices of facing’ the study’s conclusions are drawn. Music-making is conceptualised through terms in which Levinas spoke of language, as having as its first impetus a reaching out to the Other, ‘putting a world in common’. This grounds, and is generative of, an epistemological diversity within which aesthetic and praxial approaches are anchored in one underlying, ethical orientation, where the attentiveness and openness of aesthetic sensitivity are as significant as the developing of skills and competencies in enabling an ever-deeper entering-into ‘infinity in the face of the Other’. This study offers a critique of the present educational environment which prioritises predetermined outcomes and narrow models of knowing, thereby, according to a Levinasian view, legitimising practices of violence and domination, and sets out an alternative orientation, where richly contextualised learning in the music classroom and a radical openness might allow for an infinity of possibility to break in.

Paul Emmanuel is a South African artist who produces incised drawings, outdoor installations and prints (particularly intaglio etchings and manière noire lithographs). These focus on the representation of male bodies and experience. Having begun his career as a collaborative printmaker, since 2002, his work has become more ambitious as well as critically acclaimed. In 2010, his most recent body of work, Transitions, was exhibited at the Smithsonian Museum of African Art in Washington D.C. I propose that Emmanuel represents the male body as a presence that either is not easily seen or that actively disappears or erases itself. Its subjectivity, and the viewer’s engagement with it, may be characterised as one of intimacy, exposure, loss and vulnerability. Emmanuel’s work may be said to question conventions and ideals of masculinity while, at the same time, refusing any prescriptive interpretation. To develop this proposition, I examine specifically Emmanuel’s incising drawing technique that ‘holds open’ transitions in male lives. In these liminal moments, Emmanuel represents men as ‘seen’ to change state or status, thereby exposing the ongoing process of building masculine identities. Equally elucidatory is Emmanuel’s imprinting of his own body, which, in his use of “traces” that reveal the vacillation between presence and absence, makes contingently ‘visible’ this gendering process, and has particular implications for the expression of subjectivity in a contemporary South African context.

Thesis (M.A.)--Boston University

Directions, where my practical part of thesis lead me, is preset moment "now", its understanding in different disciplines and also empiric examination of collision between the time of inside quality and time, which has set independent scale into our world - chronological time. Motive for choosing such topic is mainly my own experience, but it is also reaction to contemporary tendencies in art scene, which (by my opinion) are turning away from present. The outcome of this interest is a video Uchopit okamžik/hold the moment ( 08'30 '' , 2016) filmed at studio keying screen accompanied by audio commentary. The second video Natáhnout okamžik/extend the moment ( 01'00 '', 2016) is a video recording of my own experience with time. I came out from my own experience and also resources and nonfiction of the phenomenological texts by authors such as Emmanuel Lévians or Jan Sokol.

Professional campaign is an integral part for each candidacy, including presidential candidates. Presidential campaigns recognise two significant milestones. The first was presidential debate between Nixon and Kennedy in 1960 which is considered to be the beginning of televised politics. The second was Barack Obama's campaign in 2008 with its innovative usage of social media. Emmanuel Macron's campaign from 2017 is aspiring to push the evolution of presidential campaigns further. He surrounded himself with international advisors and based his campaign upon contemporary trends of political communication. Thanks to this he was able to introduce a very effective campaign. This diploma thesis conducts a research of presidential campaigns with the aim to generalise their key features and compare them with Macron's form of campaign. Thanks to this we can explore whether Emmanuel Macron was rather following previous paths or whether he introduced a fundamental progress in the way how presidential campaigns are maintained.

Among the works of theater of the Spanish Golden Age which feature a mujer varonil, Luis Vélez de Guevara's play, La serrana de la Vera (1613), is particularly provocative. The intensity and ambiguity of the dual nature of its female protagonist, Gila, has been the subject of much recent scholarly investigation. The staging of the play lends itself to a Levinian reading, a new approach to this particular text and theater of the Golden Age in general. Emmanuel Levinas moves beyond metaphysics, phenomenology and intentionality to posit ethics as first philosophy. Levinas explains that the face of the Other is a revelation before which my own presence is an epiphany and summons me into an ethical relationship before I am aware of my own being. A correct ethical relationship is maintained only when the Other is allowed her absolute alterity, otherwise the Other is subsumed into the matrix of the Self and the result is suffering. A Levinian reading of La serrana de la Vera moves beyond exploring systems of class and gender and discovers that the suffering in the play can be traced to face-to-face encounters in which individuals are unable or unwilling to truly see the face of the Other.

This thesis examines two French Catholic phenomenologists whose work engages in a serious manner with embodiment and theological phenomena. Michel Henry (1922-2002) and Emmanuel Falque (b. 1963) are both connected with the “theological turn” in French phenomenology. By using the tools of phenomenology, these thinkers take aim at the general phenomena of flesh and body and the religious phenomena of incarnation and resurrection. In this thesis I seek to uncover how their philosophical foundations inform their theological work, how they articulate a phenomenology of the body and the flesh in relation to incarnation and resurrection, and which thinker might provide a better account of these. I begin by providing a succinct overview of phenomenology—as articulated by Edmund Husserl and Martin Heidegger—paying attention to the phenomenological distinction between flesh (Leib) and body (Körper) that is vital to Henry’s and Falque’s analysis of incarnation and resurrection. I then lay out Dominique Janicaud’s critical labelling of the “theological turn” in French phenomenology in 1991, as well as responses by those who continue to knowingly operate under that label. I then critically examine the work of Henry and Falque, first by laying out their philosophical approach and method, and then by working through each of their theological trilogies, showing how the former influences the latter. My analysis reveals that both Henry and Falque have a similar understanding of a phenomenology of resurrection, in that it is a move from body to flesh. What my analysis also shows is that although Falque is critical of Henry’s position on the incarnation for neglecting materiality and completely understanding the human being as flesh, Falque’s critical response to it ironically mirrors it: by turning to material forces and drives to better describe the body in his recent work, Falque recapitulates Henry’s understanding of flesh. / Dissertation / Doctor of Philosophy (PhD)