La philosophie d’Eric Weil présente une structure systématique dont l’interprétation des composants n’est pas facilement concevable. Le titre “Philosophie et histoire dans la pensée d'Eric Weil” propose une lecture complète du système weilian visant à sa compréhension à travers un élément qui traverse tout son travail : l’histoire. Notre hypothèse est que Weil présente une manière originale de penser à l’histoire qui, sans constituer une “philosophie particulière”, peut être un principe herméneutique pour l’interprétation de sa pensée. Nous voulons montrer que la question de l’histoire représente une position originale en s’éloignant de l’inspiration hegelienne et de la pensée heideggerienne; et fondamental, parce que la pensée de Weil ne peut être comprise sans référence à la réflexion sur l’histoire et à l’homme qui pose des questions sur l’histoire. Notre thèse se développe à partir de la tâche qui exige à la fois la présentation des problèmes inhérents à la conception d’une philosophie de l’histoire et la détermination du fil qui pointe vers son unité interne et son articulation avec le reste du système. Par conséquent, à chaque nouvelle étape, l’hypothèse est prise : la réflexion sur l’histoire sert de clé herméneutique légitime à approcher le travail weilien. Une première exigence a un caractère historique-exposant : énumérer les textes qui abordent les questions de la réflexion sur l’histoire. Il faut également lire systématiquement l’ensemble des textes et leur relation avec le système de philosophie articulé dans la Logique de la philosophie, en supposant que l’idée du système est la pierre angulaire de la validité de toute interprétation. Il ne s’agit donc pas de découper le corpus weilien en vue de l’indication des lieux où apparaît la question, mais de reconstruire l’unité entre les différentes parties de son travail. Notre enquête prend le travail de Weil en se concentrant sur l’histoire dans sa dimension logique-philosophique sans dispenser de la perspective histoire-politique. C’est donc une approche logique-argumentative qui tente de comprendre une philosophie qui est à la fois dialectique et critique. Nous avons divisé le travail en quatre chapitres. Le premier abordait la métaphilosophie dans la pensée weilienne à partir de son inspiration kantienne. Notre hypothèse fondamentale est le retour à l’affirmation du kantisme de Weil. Nous commençons par la définition de la philosophie en tant qu’acte humain de celui qui a librement choisi de comprendre le monde, une activité éminemment scientifique et transmissible et essentiellement historique. Le deuxième insère Eric Weil parmis les philosophes qui pensent l’histoire, plus précisément, il rélie Weil à la tradition d’une “critique de la raison historique” qui s’étend de Dilthey à Weber et à Aron. Le troisième prend les conditions des discours sur le sens de l’histoire dans le système des catégories discursives. Autrement dit, nous suivons la succession catégorielle de la Logique de la philosophie. Ce dernier constitue une deuxième partie du travail et reprend la tâche annoncée comme la récupération de la fonction sociale du philosophe, de la lecture weilienne de la Révolution française. / The following thesis argues for the singular presence of the concept of sacred and the philosophical categories of Sense and the Wisdom on Éric Weil writings, taking as referencethe first term so that go beyond from a sociological perspective, restricted to Political Philosophy, but present in other works, whether with a defined signification or as well as apointed place. The Sacred does not take on religious characters on Weil's thinking, but it is linked to the tradition field and from the values that allow a certain community to decide amongconflicts, taking on the idea of a decision element and not only of composition of a context for problematization and comprehension of a theme. The walk by the work made possible to setthe concept of Sacred, as well as its permanence with basic characteristics and, beyond this, with a specific place at the text, namely, the sacred is a fundamental concept for the weilianthinking when it is set a conflict situation and it demands to think about criteria in face of crisis. Such importance of the sacred on weilian text on its practical sense evoked the issue ofexistence, for who decided by philosophy, of his sacred too, in other words, is there the sacred for the philosopher, just like there is one for the community who needs to decide? Thefundamental difference is that the sacred of the philosopher just wouldn't only an issue of decision, but of philosophical comprehension of the speeches on real. Therefore, the secondconcept of triad, the Sense, the formal category of philosophy that allows the comprehension of what is essential in each category on dynamic of the Logic of Philosophy. The essential ofthe speech is understood at the horizon of sense and for each category to express itself in a speech, or even as a no-speech, the Sense appears at the perspective of understanding thelanguage in its inventiveness and poetical creativity, so that the Sense, like the sacred in its practical logic, is the field of theoretical comprehension of what is set discursively on severalphilosophical categories. Sacred and Sense express the issues of practical and theoretical, but the weilian thinking doesn't understand them closing in themselves, once they overflow to thesynthesis that is effected on Wisdom, namely, the third element of our hypothesis, that is characterized as the category that updates itself once the wiseman thinks about yourself action,join in his action both the theoretical and the practical of the speeches. The Wisdom concerns to the innermost relationship between the attitude and the category and the wiseman, the manof the presence, as well is the man of the Sense and in it, finally, philosophy meets to itself. / A tese que segue defende a singular presença do conceito de sagrado e as categorias filosóficas do Sentido e da Sabedoria nos escritos de Éric Weil, tomando como referência oprimeiro termo de modo a ir além de uma perspectiva sociológica, restrita à Filosofia Política mas, presente nas demais obras, seja com uma significação definida, seja também como umlugar determinado. O sagrado não assume características religiosas no pensamento de Weil, mas está ligado ao campo da tradição e dos valores que permitem uma determinada comunidadedecidir em meio aos conflitos, assumindo a ideia de elemento de decisão e não apenas de composição de um contexto para problematização e compreensão de um tema. O percurso pelaobra possibilitou situar o conceito do sagrado, como também a sua permanência com características básicas e, além disso, com um lugar determinado no texto, a saber, o sagrado éum conceito fundamental para o pensamento weiliano quando se instaura uma situação de conflito e se exige pensar critérios frente à crise. Essa importância do sagrado no texto weilianoem seu sentido prático fez surgir a questão da existência, para aquele que se decidiu pela filosofia, também de seu sagrado, em outras palavras, há o sagrado para o filósofo, assim comohá para a comunidade que necessita decidir? A diferença fundamental é que o sagrado do filósofo já não seria apenas uma questão de decisão, mas de compreensão filosófica dosdiscursos sobre o real. Desse modo, surge o segundo conceito da tríade, o Sentido, categoria formal da filosofia que permite a compreensão do que é essencial de cada categoria na dinâmicada Lógica da Filosofia. O essencial do discurso é compreendido no horizonte do sentido e por cada categoria se expressar em um discurso, ou mesmo como negação do discurso, o Sentidosurge na perspectiva de compreender a linguagem em sua inventividade e criatividade poética, de modo que o Sentido, como o sagrado em sua lógica prática, é o campo da compreensãoteórica do que é posto discursivamente nas várias categorias filosóficas. Sagrado e Sentido expressam os problemas do prático e do teórico, mas o pensar weiliano não os entende sefechando em si, uma vez que transbordam para a síntese que se efetua na Sabedoria, a saber, o terceiro elemento de nossa hipótese, e que se caracteriza como a categoria que se atualiza jáque o sábio pensa sua ação, une na ação tanto o teórico quanto o prático dos discursos. A Sabedoria diz respeito à íntima relação entre a atitude e a categoria e o sábio, o homem dapresença, também é o homem do sentido e nela, finalmente, a filosofia encontra a si mesma.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / Este trabalho terà como foco explicitar os conceitos de InstruÃÃo e EducaÃÃo em Eric Weil, bem como a relaÃÃo existente entre eles, sendo esta relaÃÃo um dos instrumentos fundamentais para efetivaÃÃo de uma aÃÃo razoÃvel; o que mostra o sentido radicalmente Ãtico da filosofia no pensamento de Weil. O pensamento do filÃsofo reflete a questÃo da educaÃÃo sob o aspecto da moralidade. A moral formal kantiana serve de fundamento para a reflexÃo weiliana sobre a aÃÃo educativa razoÃvel. Segundo Weil, o papel histÃrico do educador à levar o indivÃduo a discernir sobre a razÃo no mundo, visto que o objetivo da educaÃÃo à oferecer ao indivÃduo violento um modo de agir virtuoso com os outros membros da comunidade. Daà decorrem as diferenÃas entre educaÃÃo e instruÃÃo. A valorizaÃÃo excessiva da instruÃÃo, da procura por qualificaÃÃo e da formaÃÃo de mÃo-de-obra para o sistema capitalista esconde o que deveria ser o verdadeiro sentido da educaÃÃo, a saber: educar os homens para que se submetam espontaneamente à lei universal (natural), uma educaÃÃo que se opÃe a ser escravo das paixÃes e se realiza por meio delas. / This work will focus on explaining the concepts of Instruction and Education of Eric Weil, as well as the relation between them, which is a fundamental tool for effecting a reasonable action, which shows the extremely ethical sense of philosophy in Weilâs thought. The thought of the philosopher reflects the issue of education under the aspect of morality. The formal Kantian morality can be used as a basis for Weil reflection on the reasonable educational action. According to Weil, the historical role of the educator is to teach the individual to discern the reason in the world, since the goal of education is to offer the violent individual a way of virtuous acting with other community members. Hence derive the differences between education and instruction. The overvaluation of the instruction, the demand for skills and training of skilled labor for the capitalist system hide what should be the true meaning of education which is to educate men to undergo spontaneously to the universal law (natural), an education in opposite of being a slave of passions and to be held by them.

La présente investigation sur le thème «Jürgen Habermas, Eric Weil et les limites politiques de la société civile» se veut une «contribution à la réflexion sur le sens de l’engagement politique citoyen». En effet, en conférant à la société civile la vocation politique de légitimation de l’Etat, le philosophe et sociologue allemand, Jürgen Habermas, postule que la prise de parole sous forme d’exercice public de la raison suffirait pour enclencher un Agir communicationnel à même de faire du citoyen l’acteur et le destinataire des lois et des institutions qui le gouvernent. Mais cet aboutissement ne va pas de soi. Elle dépend, selon le philosophe français, Eric Weil, de conditions particulières induites par la nature et le fonctionnement de la société moderne. La principale préoccupation de cette investigation qui, ose un dialogue virtuel entre les deux penseurs, est de montrer que, si le triomphe planétaire de l’ idée de société civile contribue à l’accélération de l’avènement d’une société universellement administrée dans les limites de la simple raison, l’atteinte de cet objectif reste minée par l’omniprésence de la violence et du non-sens dans la sphère politique contemporaine. Aussi, pour sortir de cette double impasse à laquelle s’expose l’exercice public de la raison, le dialogue entre Jürgen Habermas et Eric Weil s’achève par la primauté de la question du sens. Un aboutissement qui se justifie et justifie par conséquent l’engagement politique citoyen. Car, c’est en continuant à agir de façon raisonnable et non-violente, seul et/ou avec les autres pour l’avènement d’un Etat vrai, malgré la persistance de l’irrationalité, de la violence et du non-sens, que le citoyen contribue au renouvellement du sens de son existence individuelle et collective. / The present investigation on “Jürgen Habermas, Eric Weil and civil society political boundaries” is intended to be a “contribution to the reflection on the meaning of citizen political engagement”. Indeed, by giving civil society the political vocation of legitimation of the state, the German philosopher and sociologist Jürgen Habermas, posits that speaking in the form of public speaking exercise of reason would be enough to trigger a Communicational Action making the citizen the actor and the recipient of the laws and institutions that govern him. But this achievement does not happen by itself. It depends, according to the French philosopher Eric Weil, of special conditions created by nature and functioning of modern society.The main aim of this investigation which dares a virtual dialogue between the two thinkers, is to show that if the global triumph of the idea of civil society contributes to the acceleration of the advent of a universally administered society within the limits of simple reason, the achievement of the goal remains undermined by the omnipresence of violence and nonsense in contemporary political sphere.Therefore, to get out of this double impasse to which the public exercise of reason is exposed, dialogue between Jürgen Habermas and Eric Weil ends with the primacy of the question of meaning. An outcome which is justified and therefore justifies the citizen political engagement. It is by continuing to act reasonably, non-violently, alone and/or with others for the advent of a Real State, despite the persistence of irrationality, violence and nonsense that the citizen contributes to the renewal of the meaning of its individual and collective existence.