Orientador: Prof. Dr. Luiz Damon S. Moutinho / Tese (doutorado) - Universidade Federal do Paraná, Setor de Ciências Humanas, Programa de Pós-Graduação em Filosofia. Defesa: Curitiba, 08/07/2016 / Inclui referências : f. 325-329 / Área de concentração: História da Filosofia Moderna e Comtemporânea / Resumo: O objetivo desta pesquisa é investigar o estatuto da finitude em Sartre. Tal investigação se faz necessária devido à variação das caracterizações e modos de tratamento que ela sofre na obra do filósofo, sempre manifestada nos esforços de resolver uma das antinomias básicas do seu pensamento, a saber, o dualismo entre a liberdade e a alienação. Esse dualismo que tem por fundo o dualismo metafísico do ser e do fundamento impossibilita uma tomada da finitude do finito, dificultando a imagem desta na filosofia de Sartre. Em O Ser e o nada a finitude é compreendida como nada de fundamento; nos Cadernos para uma moral como desejo e reconhecimento do fracasso da paixão que assola o para-si; na Crítica da razão dialética como práxis; e nas ultimas entrevistas (Situações IX e X) e nas biografias Baudelaire, Saint Genet, Mallarmé, sobretudo em O idiota da família, pela noção de vivência. Esses tratamentos diferenciados se devem à ambiguidade tocante à noção própria de liberdade, qual seja, sua relação com a alienação, problema insistente na filosofia de Sartre sempre a corroer a positividade da finitude, uma vez que denotam um estado de perda ou dissimulação da mesma por conta de alguma forma de alienação. Todavia, ela se mostra por um lado, intrínseca ao ato mesmo de liberdade, por outro como insuperável na situação, onde toda transgressão pelo projeto tende a findar sempre numa nova forma de alienação pela irrealização ontológica do mesmo, tornando-a insuperável de modo a comprometer de forma geral a própria finitude. Nossa hipótese é que essas dissonâncias da finitude na filosofia de Sartre deveria nos levar não tanto às modificações que ela sofre, mas à consideração do seu peso positivo e o esforço de Sartre para tanto, de modo que gradualmente em sua filosofia ela se sobreporia a tal ambiguidade. Isso só será possível quando em seu pensamento a historicidade própria do indivíduo ganhar relevância, superando todo abstracionismo quer seja da liberdade, quer seja da alienação, com a consideração da totalidade temporal do existente e das diferenciações que ela sofre não como finitude, mas como processo de finição. Tal processo será consolidado pela condição de constituição e personalização na medida em que passa a se sobrepor em seu pensamento não a consciência mas o indivíduo na totalidade de sua vida. Esses processos possibilitarão a tomada do indivíduo na constituição de uma identidade estilística como a forma própria de assumir a alienação, um modo singular de ultrapassa-la, para além do fato da existência, isto é, com o sobrepeso histórico da liberdade sobre o ontológico, cuja singularidade do indivíduo expressa o modo próprio da finitude como diferença. Diferença denotada por uma qualidade singular, veremos uma sobreposição da estética com relação a moral e a assunção da dramaticidade pela filosofia como forma de elucidação da finitude do finito. Por fim, expressando uma inversão na filosofia de Sartre, veremos que na totalidade de sua obra figura a liberdade como sua qualidade própria, melodia frequente sob ritmos variantes, diferença e tempo de sua finitude. Palavras-chave: Metafísica, Ontologia, Dialética, Psicanálise Existencial, Finitude. / Abstract: This research aims to investigate the state of finitude in Sartre. Such research is necessary because it undergoes variation of the characterizations and different modes of treatment in the philosopher's oeuvre; it is always revealed in the efforts to solve one of the basic antinomies of his thought, namely, the dualism between freedom and alienation. This dualism that is based on the metaphysical dualism of the being and the foundation makes impossible to consider the finitude of the finite, hindering its image in Sartre's philosophy. In Being and Nothingness the finitude is understood as nothing of substance; in Notebooks for an Ethics as desire and recognition of the failure of passion that devastates the for-itself; in the Critique of Dialectical Reason as praxis; and in his last interviews (Situations IX and X) and in the biographies Baudelaire, Saint Genet, Mallarme, especially in The Family Idiot, by the concept of experience. These different treatments are due to the ambiguity regarding the very notion of freedom which is its relation to the alienation, a persistent problem in Sartre's philosophy that always destroys the positivity of finitude, since they reflect a state of loss or dissimulation of finitude itself because of some kind of alienation. However, it shows itself on the one hand, intrinsic to the act of freedom, on the other as insuperable in the situation where every transgression by the project tends to always end in a new form of alienation by the ontological irrealization of it, making it unsurpassed in such a way it can generally compromise the finitude itself. Our hypothesis is that these dissonances of finitude in the philosophy of Sartre should take us not so much to the changes it undergoes, but to the consideration of its positive weight and Sartre's effort to do so, so that gradually in his philosophy it would overlap to such ambiguity. This will be only possible when in his thought the individual's own historicity gains relevance, surpassing all abstractionism whether of freedom or of the alienation, with consideration of temporal totality of the existing and of differentiations that it goes through not as finitude, but as a finition process. This process will be consolidated by the condition of constitution and personalization as it starts overlapping in his thinking not the consciousness but the individual in his/her life totality. These processes will enable to consider the individual in the constitution of a stylistic identity as the own way to assume the alienation, a singular way of exceeding it and surpasses it, beyond the fact of existence, that is, with the historical overweight of freedom on the ontologic, which the individual's singularity expresses the finitude mode as difference. Difference denoted by a singular quality, we will see an aesthetic overlap in relation to the moral and assumption of dramatization by philosophy as a way of clarifying the finitude of the finite. Finally, expressing a reversal in Sartre's philosophy, we will see that in his oeuvre it is portrayed freedom as his own quality, frequent melody in variable rhythms, difference and time of his finitude. Keywords: Metaphysics, Ontology, Dialectics, Existential Psychoanalysis, Finitude.

La philosophie de Kant a souvent été lue comme une doctrine de l’objectivité visant à fonder la connaissance, telle qu’elle est mise en œuvre par la science. Le présent travail se propose à la fois d’éclairer l’autre aspect de la philosophie kantienne, à savoir le pôle de ce qui résiste au procès d’objectivation, et d’étudier l’articulation qu’entretiennent ces deux aspects, objectivation et inobjectivable, au sein de la philosophie kantienne. Il convient d’abord de revenir sur le sens et la spécificité du geste objectivant kantien en l’inscrivant, d’une part, dans la genèse du concept d’objet à partir de son inauguration scotiste et de sa prolongation cartésienne ; d’autre part, en déployant ses conditions d’émergence au sein de la problématique proprement kantienne. L’inobjectivable, que Kant thématise à partir de la Critique de la Faculté de juger se définit par la figure de l’excès, c'est-à-dire par la disproportion possible du concept et de l’intuition. Ce pôle inobjectivable, dont les caractères propres font écho à ceux qui définissent l’objectivité, contraint à élargir la définition du transcendantal pour y voir ce qui conditionne un sens plus existentiel de l’expérience, consistant en un dysfonctionnement et une disproportion. Cette discordance est attestée, au niveau phénoménologique, par l’expérience phénoménologique du beau et du sublime, liée à la représentabilité ; au niveau génétique, par l’idée d’un objet qui se nie comme objet : le vivant et l’événement historique de la Révolution française. / Kant's philosophy has often been perceived as a doctrine of objectivity, a theory for establishing scientific knowledge. In the present work, we attempt to shed light on the other pole of Kantian philosophy – what cannot be subjected to this objectivation – as well as to examine the interplay between objectivation and the inobjectifiable within Kantian philosophy. We start by examining the meaning and uniqueness of Kant’s objectivation process: first by retracing the concept of object from its Scotist genesis to its Cartesian development; then by detailing its conditions of emergence within Kant’s own philosophy. The inobjectifiable, which Kant begins conceptualising in the Critique of Judgment, is defined by the figure of excess, that is, by the possible disproportion of concept and intuition. This inobjectifiable realm, whose specific characteristics echo those which define objectivity, forces us to widen the notion of the transcendental to refer to what conditions a more existential sense of experience, consisting of dysfunction and disproportion. This discordance is demonstrated, at the phenomenological level, by the phenomenological experience of the beautiful and the sublime, linked to representability; at the genetic level, by the idea of an object that denies itself as object: the living and the historical event of the French revolution.

La question centrale de ce travail est celle de la relation entre finitude environnementale et liberté individuelle. Par finitude environnementale il faut entendre l'ensemble des contraintes écologiques variées qui posent des limites à l'action humaine. Celles-Ci sont de deux types généraux: les limites de disponibilité des ressources naturelles et les limites de charge des écosystèmes et des grands cycles biogéochimiques globaux. La thèse défendue ici est que les conceptions libertariennes et libérales de la liberté sont en conflit avec la nécessité de prendre en compte de telles limites et qu'une approche née-Républicaine est mieux à même de répondre à ces enjeux écologiques. les théories libertariennes, de droite comme de gauche, sont en particulier inadaptées à la prise en compte de la finitude des ressources naturelles car elles maintiennent un droit il l'appropriation illimitée de ces dernières par les individus. la théorie libérale de la neutralité, appuyée par le principe du tort (harm principle), est quant à elle inadaptée il la prise en compte des problèmes environnementaux complexes comme le changement climatique. Ces difficultés proviennent avant tout de deux traits caractéristiques de ces doctrines: leur ontologie sociale atomiste et leur conception de la liberté comme liberté de choix. Le néo-Républicanisme de Philip Pettit permet de répondre à ces deux problèmes grâce à son ontologie holiste et il sa conception de la liberté comme non-Domination. " propose donc une conception de la liberté compatible avec la finitude environnementale et permet de justifier des politiques écologiques exigeantes. / The central issue of this work is that of the relationship between environmental finiteness and individual liberty. By environmental finiteness one should understand the set of diverse ecological constraints that limit human action. These limits are of two general kinds: on the one hand the availability of natural resources, and on the other hand the carrying capacity of ecosystems and biogeochemical cycles (chapter 1). The thesis defended here is that libertarian and liberal conceptions of liberty conflict with the necessity to take such limits into account. and that a neo-Republican approach is best suited to address environmental issues. Libertarian theories, right-Wing as well as left-Wing, are in particular not able to take resource scarcity into account because they argue for an unlimited right of individuals to appropriate those resources. The liberal doctrine of neutrality, as associated with the harm principle, is unsuitable when addressing complex environ mental issues like climate change. These difficulties stern above ail from two characteristic features of libertarian and liberal doctrines : their atomistic social ontology and their conception of freedom as liberty of choice. Philip Pettit’s neo-Republicanism on the ether hand is able to address these problems thanks to its holist social ontology and its conception of liberty as non-Domination. This doctrine offers a conception of liberty compatible with environmental limits and theoretical resources able to justify demanding environmental policies.

Submitted by Andrea Hayashi (deachan@gmail.com) on 2016-06-22T12:53:15Z No. of bitstreams: 1 dissertacao-deborah-moreira-guimaraes.pdf: 945434 bytes, checksum: 96c3761fb24974be57e744dc595fe0c3 (MD5) / Approved for entry into archive by Andrea Hayashi (deachan@gmail.com) on 2016-06-22T13:00:37Z (GMT) No. of bitstreams: 1 dissertacao-deborah-moreira-guimaraes.pdf: 945434 bytes, checksum: 96c3761fb24974be57e744dc595fe0c3 (MD5) / Made available in DSpace on 2016-06-22T13:00:37Z (GMT). No. of bitstreams: 1 dissertacao-deborah-moreira-guimaraes.pdf: 945434 bytes, checksum: 96c3761fb24974be57e744dc595fe0c3 (MD5) Previous issue date: 2014-10-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Este trabalho pretende examinar os diversos modos de findar presentes, prioritariamente, na obra Ser e Tempo, do filósofo alemão Martin Heidegger. Assim, será necessário abordar, primeiramente, a proposta heideggeriana de uma ontologia fundamental para, a partir daí, podermos explicitar, em detalhes, a constituição deste caractere existenciário: o “ser-para-a-morte”. Doravante, faremos uma análise destes modos do findar, tendo como referência suas variáveis, como o “cessar-de-viver”, o “findar”, o “deixar-de-viver” e o “ser-para-a-morte”, ponto principal deste trabalho. Também será abordado o modo pelo qual o Dasein chega à compreensão de sua morte, por meio do desvelamento de seu ser proporcionado pelo despertar de uma tonalidade afetiva fundamental. Por fim, faremos um breve apêndice para traçar uma possível relação entre o conceito de ser-para-a-morte e a noção de apelo-da-consciência, cujo objetivo é averiguar as aplicações ônticas da compreensão da morte enquanto possibilidade-de-ser iminente, certa e intransferível. / This paper intends to examine the various modes of ending present, mainly, in the work Being and Time, of the German philosopher Martin Heidegger. Therefore, it will be necessary to approach, first of all, the Heidegger’s proposal for a fundamental ontology to make possible to explain thenceforward, in detail, the constitution of this existential character: the “being-towards-death” (Sein-zum-Tode). Henceforth, we will make an analysis of these modes of ending with reference to their variables, such as “perishing” (Verenden), “ending” (Enden), “demise” (Ableben) and “dying” (Sterben), main point of this paper. It will also be approached the mode by which Dasein reaches the comprehension of its death, through the unveiling of its own being provided by the awakening of a ground mood (Grundstimmung). Lastly, we will make a brief appendix to draw a possible relation between the concept of being-towards-death and the idea of conscience as a call (Gewissensruf), whose aim is investigating the ontical applications of death’s comprehension as imminent, certain and nontransferable possibility-of Being.

O presente estudo é uma pesquisa qualitativa com enfoque participante e fenomenológico, que tem por objetivo registrar as concepções, os valores éticos e de espiritualidade dos integrantes da Comunidade Ribeirinha do Rio Roosevelt. Para a coleta de dados, utilizamos a entrevista dirigida com questões referentes à espiritualidade na comunidade supracitada no Município de Colniza, Estado de Mato Grosso, no período de 01/06/2011 a 11/06/2011. Os sujeitos selecionados são oriundos ou descendentes de nordestinos que migraram para a região noroeste de Mato Grosso em busca de riqueza, não necessariamente econômica, mas de garantir a própria subsistência e de seus familiares. A amostra tentou capturar os dados com as pessoas mais idosas da comunidade. O tema da investigação foi a espiritualidade manifestada pelos sujeitos, perpassando pelos acontecimentos diários de suas vidas até a preocupação com a finitude. As respostas demonstram que os Ribeirinhos possuem concepções vivenciais de espiritualidade e finitude (morte), embasadas na Ética do Cuidado. Os sujeitos externam profundo respeito pelo meio ambiente em que vivem e extremo cuidado para com seus semelhantes. / This research is a qualitative study with a participant and phenomenological approach, which aims to record the views, values, ethics and spirituality of the members of the Roosevelt riverfront Community. In order to collect data, we use the directed interview with questions related to spirituality in the referred community of the County of Colniza, State of Mato Grosso, in the period from June 1st 2011 to June 11th 2011. The selected participants are from the Northeast or descendants of migrants who went to the northwest of Mato Grosso in seek of wealth, not necessarily economic, but in order to ensure their own subsistence and for their families as well. The sample tried to capture the data with older people in the community. The theme of spirituality investigation was manifested by the subjects, spanning the events of their daily lives to their concern with finiteness. The answers show that riverside have conceptions of experiential spirituality and finitude (death), based in the Ethics of Care. The subjects show deep respect for the environment in which they live and an extreme care to their equals.

Submitted by Márcio Maia (marciokjmaia@gmail.com) on 2016-08-19T21:36:35Z No. of bitstreams: 1 arquivototal.pdf: 1042005 bytes, checksum: 002d37432bf332b909be9a2efdd7848d (MD5) / Made available in DSpace on 2016-08-19T21:36:35Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1042005 bytes, checksum: 002d37432bf332b909be9a2efdd7848d (MD5) Previous issue date: 2015-01-05 / Religious beliefs and practices constitute as much as coping sources of stressful situations, such as ways to find directions on life in human aging phase. In this perspective this study aimed to identify the impact finitude awareness in evaluative structure in the elderly, and the following objectives: To investigate the relationship between the ontological sense of time (past, present and future) and the religious attitude; Examine the relationship between meaning in life and religious attitudes. Finally, he sought to know the magnitude of the influence of human values, religious attitudes and the perception of time in search of meaning and presence of seniors in long-stay institutions. The research was to approach the quantitative method characterized as a field correlational study in which 50 elderly participated in the survey with an average age of 76.58 years (SD = 9.49; range 60 to 105 years), most It was female (72%). All answered a set of six questionnaires: demographic partner; questionnaire of basic values; questionnaire sense of life; questionnaire of basic values (finitude version); scale religious attitude; scale ontological perception of time. Regarding the general objective, the results suggest an impact on the evaluative structure in elderly when the setting of the finiteness is inserted. Already in relation to the first specific goal, it was found that the perception of sense in this was significantly associated with knowledge, behavior, feelings and religious corporeality. With regard to the past, only the corporeality was associated with this variable and, finally, with respect to the future, both religious knowledge and religious behavior correlated with this factor. On the second specific goal, the results suggest that the presence of sense correlates with the knowledge, behavior and religious sentiment. Already the search for meaning is associated directly with the religious knowledge and religious corporeality. Finally, with respect to the ultimate goal, it was found that the variables: perception of the present and the Sub existence together explained 37% of variance to explain the presence of meaning while religious knowledge and suprapersonal Sub contribute together 34 % of the variance to explain the search for meaning. The results were discussed in light of Logotherapy and Existential Analysis of Viktor Frankl. / As crenças e práticas religiosas se constituem tanto como fontes de enfrentamento de situações estressantes, como vias para encontrar sentidos na vida na fase do envelhecimento humano. Nesta perspectiva esse estudo teve como objetivo geral identificar o impacto da consciência da finitude na estrutura valorativa nos idosos, e como objetivos específicos: Averiguar a relação entre a percepção ontológica do tempo (passado, presente e futuro) e a atitude religiosa; Examinar as relações entre o sentido na vida e as atitudes religiosas e por fim, procurou conhecer a magnitude da influência dos valores humanos, das atitudes religiosas e da percepção do tempo na busca e presença de sentido de idosos em Instituições de Longa Permanência. A pesquisa teve como abordagem o método quantitativo caracterizado como um estudo correlacional de campo no qual participaram da pesquisa 50 idosos com a média de idade de 76,58 anos (dp=9,49; amplitude de 60 anos a 105 anos), a maioria era do sexo feminino (72%). Todos responderam a um conjunto de seis questionários: sócio demográfico; questionário dos valores básicos; questionário sentido de vida; questionário dos valores básicos (versão finitude); escala de atitude religiosa; escala de percepção ontológica do tempo. No que se refere ao objetivo geral, os resultados sugerem um impacto na estrutura valorativa nos idosos quando o cenário da finitude é inserido. Já no que tange ao primeiro objetivo específico, constatou-se que a percepção de sentido no presente se associou significativamente com o conhecimento, o comportamento, o sentimento e a corporeidade religiosa. No que se refere ao passado, apenas o corporeidade se associou com essa variável e, por fim, no que tange ao futuro, tanto o conhecimento religioso quanto o comportamento religioso se correlacionaram com esse fator. Sobre o segundo objetivo específico, os resultados sugerem que a presença de sentido se correlaciona com o conhecimento, o comportamento e o sentimento religioso. Já a busca de sentido se associa diretamente com o conhecimento religiosos e com a corporeidade religiosa. Por fim, com relação ao último objetivo, constatou-se que as variáveis: percepção do presente e a subfunção existência, juntas explicaram 37% da variância para explicar a presença de sentido enquanto que o conhecimento religioso e a subfunção suprapessoal contribuem, juntas, 34% da variância para explicar a busca de sentido. Os resultados foram discutidos à luz da Logoterapia e Análise Existencial de Viktor Frankl.

Made available in DSpace on 2014-07-29T15:06:24Z (GMT). No. of bitstreams: 1 dissertacao julia S Ramalho.pdf: 1179309 bytes, checksum: 4e010e9a9024544c04abc8bdbb32ebd2 (MD5) Previous issue date: 2010-08-30 / This study is an analysis of the development of the concept of free will in the introduction of Hegel's Philosophy of Law. In this text, Hegel discusses the concept of will in three figures (Gestalt) or three levels (Stufen), which are the natural will, free will and free will in and of itself. The first two figures reveal finitely freedom, while the latter expresses it so infinite. Therefore, the analysis of the development of these levels will focus on the problem of finitude and infinitude of manifestation and realization of freedom in the objective world of the spirit. The problem of this theme, in fact, is that the will, as a moment (Moment) of self-determination of free spirit, by its nature has the presupposition and starting point. Thus, to investigate the issue of freedom of the will in their different ways of expression, is to investigate, first of all, the relationship between freedom and nature, or rather, is to investigate the relationship between self-determination of the will with its contents volitional natural such as desires and inclinations. Therefore, the analysis of this thesis uses the theming of Hegel made in the Philosophy of Subjective Spirit, where the philosopher addresses the relationship between speculative nature and free spirit. The interpretative hypothesis argues that this work is the assertion that the problem of the finitude of freedom does not respect the fact that the will to self-determine content for natural, therefore, in Hegel, we can find a holistic consideration of the relationship between freedom and nature. Therefore, both the finite modes of development of freedom of will, and in its full and infinite mode, wanting to seek satisfaction is determined by content coming from nature, without thereby cease to be free and autonomous. Thus, this paper will seek to show that Hegel's conception of free will is not a purist design, which sought to establish the world's human spirit by exclusion of its relationship with the natural. / O presente trabalho é uma análise do desenvolvimento do conceito de vontade livre na Introdução da Filosofia do Direito de Hegel. Neste texto, Hegel aborda o conceito de vontade segundo três figuras (Gestalt) ou três níveis (Stufen), que são a vontade natural, o livre arbitrio e a vontade livre em si e para si. As duas primeiras figuras manifestam a liberdade finitamente, enquanto a última manifesta-a de modo infinito. Portanto, a análise do desenvolvimento destes níveis se centrará sobre o problema da finitude e infinitude da manifestação e realização da liberdade no mundo objetivo do espírito. O problema próprio deste tema, com efeito, é que a vontade, enquanto momento (Moment) de autodeterminação do espírito livre, tem a natureza por sua pressuposição e ponto de partida. Dessa maneira, investigar o tema da liberdade da vontade, em seus diferentes modos de manifestação, é investigar, antes de tudo, a relação entre liberdade e natureza, ou melhor, é investigar a relação entre a autodeterminação do querer com seus conteúdos volitivos naturais, tais como desejos e inclinações. Por isso, a análise da presente Dissertação recorre à tematização de Hegel feita na Filosofia do Espírito Subjetivo, onde o filósofo aborda a relação especulativa entre espírito livre e natureza. A hipótese interpretativa que defende este trabalho é a afirmação de que o problema da finitude da liberdade não concerne ao fato de a vontade de se auto-determinar por conteúdos naturais, pois, em Hegel, podemos encontrar uma consideração holística sobre a relação entre liberdade e natureza. Portanto, tanto nos modos finitos do desenvolvimento da liberdade da vontade, quanto em seu modo infinito e pleno, o querer busca satisfação, se determinando por conteúdos provindos da natureza, sem que por isso deixe de ser livre e autônomo. Desse modo, o presente trabalho procurará mostrar que a concepção de Hegel sobre a vontade livre não é uma concepção purista, que procurasse fundar o mundo humano do espírito por exclusão de sua relação com a naturalidade.

Les soins palliatifs semblent en crise entre care et cure. Si leur émergence est apparue comme une nécessité devant le scandale humain que constituait l’abandon du malade en fin de vie, considéré au même titre que la mort comme honteux dans les années 1970, leur philosophie n’a pas pu toujours s’imposer comme suffisante. La discipline, dont la bénévolence et l’utilité ne sont plus à démontrer, se heurte à des freins psycho-sociaux internes et externes du fait de leur objet même : le mourant. Leur parfois « trop grande assurance » dans leur bien-fondé ne pourrait-elle pas relever d’une honte déniée se renversant dans son contraire ? Et la difficulté à se faire reconnaître comme médecine digne ne pourrait-elle pas se fonder sur un conflit épistémologique entre science médicale qui ne connaît pas la honte et sciences humaines qui peuvent l’analyser. Sachant que cette difficulté pour les soins palliatifs à se faire reconnaître semblerait également s’exacerber du fait d’un contexte social où la performance et la rentabilité constituent les fondements de l’organisation sociale. Il y a en effet dans notre société néolibérale une grande difficulté à apprécier dignes inconditionnellement le corps abîmé, la dépendance, la souffrance et l’agonie devenue savoir médical. La honte désigne plus souvent dans le langage courant le scandale et l’opprobre alors qu’elle entretient un lien avec la dignité, la pudeur et la culpabilité. Si elle est classiquement entendue comme un affect négatif duquel il serait légitime de se libérer, ce n’est plus possible dans la confrontation à la fin de vie. La honte est un phénomène bien présent dans la clinique palliative et pourtant elle ne peut se dire, se nommer et encore moins s’accepter. Traversant toutes les couches de l’étant humain (autrement dit du Dasein en terme heideggérien) des plus superficielles aux plus profondes jusqu’à atteindre l’inassumable de l’être dévoilé dans sa nudité première, ne serait-elle pas motrice des deux polarités du monde ? Elle se love dans le pire de la dégradation pour peut-être permettre une ouverture à une possible expérience ontologique thérapeutique. La reconnaissance d’une honte ontologique au même titre qu’une dignité ontologique permettrait de désigner une dignité hontologique, terme oxymorique faisant sens pour un accompagnement authentiquement fraternel. Une dignité hontologique permettrait-elle à notre société de mieux élaborer le clivage toujours persistant entre un accompagnement solidaire et une mort donnée et peut-être érigerait-elle mieux les soins palliatifs comme discipline digne travaillant de concert avec la techno-science / Palliative care is in crisis between care and cure. If their emergence appeared as a necessity in the face of the human scandal of abandoning the patient at the end of their life, considered in the same way as death as shameful in the 1970s, their philosophy could not always be sufficient. The discipline, whose volunteerism and usefulness are well established, faces internal and external psycho-social brakes because of their very purpose: the dying person. Could not their sometimes "too great assurance" in their merit, be a denied shame, which reverses in to its opposite? And the difficulty of being recognized as a worthy medicine could not be based on an epistemological conflict between medical science that does not know shame and human sciences that can analyze it. Knowing that this difficulty for palliative care to be recognized would also seem to be exacerbated by a social context where performance and profitability are the foundations of social organization. There is indeed in our neoliberal society a great difficulty to appreciate unconditionally the worth of the damaged body, of dependence, suffering and agony in becoming medical knowledge. Shame more often denotes scandal and opprobrium in every language when it is linked to dignity, modesty and guilt. If it is classically understood as a negative affect from which it will be legitimate to free oneself, it is no longer possible in the confrontation at the end of life. Shame is a phenomenon that is very present in the palliative clinic and yet it cannot be said, to name oneself and even less to accept oneself. Crossing all the layers of the human being (in other words, Dasein in Heideggerian terms), from the most superficial to the deepest, until reaching the unbearable being unveiled in its primary nudity, would it not be the driving force of both polarities of the world ? It is the worst degradation which perhaps allowsan opening to a possible therapeutic ontological experience. The recognition of an ontological shame in the same way as an ontological dignity would make it possible to designate a hontological dignity, an oxymoronic term that makes sense for an authentically fraternal accompaniment. Would a moral dignity allow our society to better elaborate the ever-lasting division between supportive care and a given death, and perhaps make palliative care a worthy discipline working in tandem with techno-sciences

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Submitted by PPG Gerontologia Biom?dica (geronbio@pucrs.br) on 2017-08-18T13:53:17Z No. of bitstreams: 1 GOMES_SONIA_BEARIZ_DA_SILVA_TESE.pdf: 2053994 bytes, checksum: c7c7fbed6de25882df49a1d81fc9d5c2 (MD5) / Approved for entry into archive by Caroline Xavier (caroline.xavier@pucrs.br) on 2017-08-21T12:59:52Z (GMT) No. of bitstreams: 1 GOMES_SONIA_BEARIZ_DA_SILVA_TESE.pdf: 2053994 bytes, checksum: c7c7fbed6de25882df49a1d81fc9d5c2 (MD5) / Made available in DSpace on 2017-08-21T13:05:29Z (GMT). No. of bitstreams: 1 GOMES_SONIA_BEARIZ_DA_SILVA_TESE.pdf: 2053994 bytes, checksum: c7c7fbed6de25882df49a1d81fc9d5c2 (MD5) Previous issue date: 2017-05-26 / The 21st century reserves a change in the world population profile, we will have more people over 60 years of age, the proportion of the population "older", that is, more than 80 years of the Brazilian population, is also increasing. This "older" contingent needs, daily, care and assistance to carry out the activities of daily living - ADLs. Part of this long-lived population are consecrated religious who dedicated their lives to God from a religious congregation and thus depend on the structure of the congregation to live this period of the Life Cycle described as finitude. The general objective of this research was to understand the social construction of finitude of life through the meanings of the world lived and not lived by the Marist Brothers in the perspective of understanding the finite phase of the life cycle, starting from the construction, a posteriori, of emerging categories of the Process articulated with the great themes of the formation of consecrated life: Communion with Nature, Communion with others, Communion with oneself and Communion with God. The approach of this research is qualitative, and it follows the ethnographic technique, based on the records systematized from the field journals, ethnographic interview, photos and filming performed from September 2012 to December 2013, of the Project developed by the Pro-Rectory of Extension - PROEX / PUCRS, for the residents of Casa S?o Jos? de Viam?o. The research took as reference the method of analysis of Husserl's Transcendental Phenomenology, which may be aimed at understanding the process of social construction of the world lived and not lived by the Marist Brothers, characterizing it as an interdisciplinary project. The study included 13 Marist Brothers, aged between 76 and 94, and 50 and 74 years of Consecrated Life. The analysis of ethnographic records indicated that the biological, psychological and social aspects of this period of life described as finitude of the participants portray the meanings of life constructed from Marist values, and are overcome in particular by the constitution and preservation of Faith lived , Permeated by the vicissitudes of the aging process. / O s?culo XXI reserva uma mudan?a no perfil populacional mundial, teremos cada vez mais pessoas com idade superior aos 60 anos de idade, as propor??es da popula??o ?mais idosa?, ou seja, de mais de 80 anos da popula??o brasileira, tamb?m est? aumentando. Este contingente ?mais idoso? necessita, diariamente, de cuidados e aux?lio para realizarem as atividades de vida di?ria ? AVDs. Fazem parte desta popula??o longeva, religiosos consagrados que dedicaram sua vida a Deus a partir de uma congrega??o religiosa e, assim, dependem da estrutura da congrega??o para viver este per?odo do Ciclo Vital, descrito como finitude. O objetivo geral desta investiga??o foi compreender a constru??o social de finitude de vida atrav?s dos significados do mundo vivido e n?o vivido pelos Irm?os Maristas na perspectiva do entendimento da fase de finitude do ciclo vital, a partir da constru??o, a posteriori, de categorias emergentes do processo articuladas com os grandes temas da forma??o da Vida Consagrada: Comunh?o com a Natureza, Comunh?o com os outros, Comunh?o consigo mesmo e Comunh?o com Deus. A abordagem desta investiga??o ? qualitativa, e segue a t?cnica etnogr?fica, baseada nos registros sistematizados a partir dos di?rios de campo, entrevista etnogr?fica, fotos e filmagens realizados no per?odo de setembro de 2012 a dezembro de 2013, do Projeto desenvolvido pela Pr?-Reitoria de Extens?o ? PROEX/PUCRS, para os moradores da Casa S?o Jos? de Viam?o. A pesquisa tomou como refer?ncia o m?todo de an?lise a Fenomenologia Transcendental de Husserl, que pode estar voltada para a compreens?o do processo de constru??o social do mundo vivido e n?o vivido pelos Irm?os Maristas, caracterizando-o como um projeto interdisciplinar. Participaram do estudo 13 Irm?os Maristas, com idade entre 76 e 94 anos, e 50 e 74 anos de Vida consagrada. A an?lise dos registros etnogr?ficos indicou que os aspectos biol?gicos, psicol?gicos e sociais deste per?odo de vida descrito como finitude dos participantes, retrata os significados da vida constru?da a partir dos valores Maristas, e s?o superados, em especial, pela constitui??o e preserva??o da F? vivida, permeado pelas vicissitudes do processo de envelhecimento.