L’écriture dramatique contemporaine est souvent tournée vers le mythe grec tragique comme source d’inspiration. Or, le concept de tragique est loin d’être évident, tantôt compris dans un sens existentiel, étroitement lié à la pensée philosophique allemande du XIXe siècle qui lui adonné naissance, tantôt dans un sens esthétique, produit de son rapport étroit au genre dramatique de la tragédie. La présente étude interroge la question du tragique dans des écritures dramatiques contemporaines d’origine différente : plus précisément, nous abordons douze oeuvres dramatiques, françaises et grecques, qui couvrent la seconde moitié du XXe siècle au sens large, et que caractérise l’usage du mythe tragique ou des motifs tragiques. Notre approche est structurée sur deux axes : d’une part est examinée la notion de personnage, élément principal de l’oeuvre dramatique, dans son devenir tragique. Ainsi, dans les deux phases de ce que nous appelons le« mouvement tragique », le personnage passe de l’identité à l’altérité de soi, pour se choisir ensuite en tant qu’être fini, ou autrement, en tant qu’être « inscrit dans la mort », pour arriver finalement à la transcendance de sa propre finitude. D’autre part est examinée la notion de personne tragique, à savoir la conception de l’homme « réel », telle qu’elle est configurée par le lecteur/spectateur à partir du personnage tragique. Le sens de la personne tragique consiste en le passage de celle-ci du monde quotidien à un « nouveau réel », où dominent le devenir et l’ouverture à l’Autre. Dans ce cadre, la catharsis qu’éprouve le spectateur est identifiée à la « joie tragique ». / Contemporary playwriting turns often towards the tragic Greek myth as source of inspiration.However, the concept of “the tragic” is far from being evident, sometimes understood in anexistential meaning, tightly attached to the German philosophical thought who has given it birth,sometimes in an esthetic meaning, as a result of its close relation to the genre of tragedy. Thepresent study examines the concept of tragic in contemporary plays of different origin: moreprecisely, we study twelve plays, French and Greek, that cover the second half of the twentiethcentury in the broadest sense, characterized by the use of the tragic myth or of tragic motifs. Ourapproach is based on two axes: on one hand we examine the notion of character, a fundamentalelement of a dramatic work, in his becoming tragic. In this way and according to the two phasesof what we call “the tragic movement”, the character, after passing from the identity to the alterityof self, he then “chooses” himself as a finite being, or, in other words, as a being “inscribed indeath”; finally, he arrives at the point of transcendence of his own finitude. On the other hand, weexamine the notion of the tragic person, namely the conception of the “real” human, as it isformulated on the basis of the tragic hero, by the reader/spectator. The meaning of the tragicperson lies in a passage from the ordinary world to a “new reality”, where the becoming of thehuman being and the openness to the Other dominates. In this context, the spectator experiencesthe catharsis that can be identified with the “tragic joy”.

En prenant comme point de départ les débats célèbres des années 1970 et 1980 portés autour de l’universalité de l’herméneutique, des débats entraînant les grands acteurs de la pensée du XXe siècle comme Hans-Georg Gadamer, Jürgen Habermas et Jacques Derrida, cette thèse s’efforce d’identifier, derrière la revendication à l’universalité de l’herméneutique, la véritable problématique philosophique qui est, à nos yeux, celle de l’intelligibilité herméneutique du temps. Nous tâchons de saisir cette intelligibilité, qui traduit l’articulation paradoxale de l’être et du temps comme différence, par une lecture des configurations que « l’oubli du sens de l’être » et « la distance temporelle » connaissent dans la pensée de Martin Heidegger et de Hans-Georg Gadamer. En effet, cette lecture figurale de l’oubli et de la distance temporelle, qui forme les deux grandes sections de notre travail, se veut une modalité de comprendre la manière paradoxale du temps de susciter la différence herméneutique, notamment sa capacité simultanée à générer l’occultation et le dévoilement du sens, d’accorder d’un seul geste le surcroît de sens et la finitude de la compréhension. Suite à cette lecture, nous concluons que l’herméneutique ontologique a le grand mérite d’avoir interrogé le phénomène de la différence entre compréhension et mécompréhension et d’y avoir décelé, à la fois comme préalable et comme condition de son effectivité, l’intelligibilité herméneutique du temps. Finalement, l’universalité herméneutique même révèle sa nature essentiellement temporelle : comme « aspect productif de la temporalité », elle se confond en dernier ressort avec la dynamique du ce qui est à comprendre. / By taking as starting point the famous debates from the 70s and the 80s around the universality of hermeneutics, which had inflamed some of the 20th century greatest thinkers, such as Hans-Georg Gadamer, Jürgen Habermas et Jacques Derrida, this PhD thesis attempts to identify the actual philosophical question behind the hermeneutics’ claim of universality: the time’s hermeneutical intelligibility. I strive to express this intelligibility, which translates the paradoxical articulation of time and being as difference, by proposing an interpretation of two essential “figures” for the thinking of Martin Heidegger and Hans-Georg Gadamer: “the forgetting of being” and “the temporal distance”. More precisely, this interpretation or, as I call it, “figural reading” intends to understand the time’s paradoxical way of engendering the hermeneutical difference, that is: its capacity to generate simultaneously the occultation and the revealing of meaning, its potential to give the surplus of meaning and, at the same time, the finitude of comprehension. As a result of this figural reading, I conclude that the hermeneutics has its worth in interrogating the phenomenon of the difference between understanding and misunderstanding, and more precisely in identifying, as a foregoing condition of this difference’s effectivity, the time’s hermeneutical intelligibility. Finally, the hermeneutical universality reveals its genuine temporal nature: taken as a “productive aspect of the temporality”, it merges into the dynamics “of what is to be understood”.

Made available in DSpace on 2014-12-17T14:35:53Z (GMT). No. of bitstreams: 1 ValdeciS.pdf: 571587 bytes, checksum: 5b1f79ea57b1f1783ecefd3cb316e648 (MD5) Previous issue date: 2008-09-18 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / This study - Biologist s formative speech about death. Nuances and metaphors from knowing that the subject of do not want to know - shows a marginal cognitive construction in scientific education from biologist - death. It considered as obvious that death is a theme that covers both the scientific education from biologist and the division of the subject, and concerns the splitting of the double life-death and the principles of inclusion and exclusion of the subject. Part of sensitive question: What is the epistemological weave who supports biologist's speech about death? It is constituted an object of study of the biologist s speech on death. It is advocated the thesis that: Death is an epistemological obstacle announcing for something always aims to escape from the perspective of knowledge, especially of scientific knowledge because, since it is understood as cognitive learning about the disruption of biological phenomenon life which is involved on weave of imaginary and symbolic constructions about the finiteness of life; it has constituted a metaphorical knowing - encouraged by the noisy silence - which does not allow to know in full, mobilizing hence subject in searching for transitional truths that reduce the ontological being-mortal anguish centered in subjective dimension involved in the act of knowing. From this movement of search that the object mental life after death wins a symbolic value that requires a real-looking multi-referential for the study of biology - life - and its implications: the finiteness of life, especially by moving the omnipotence of scientific objectivity expressed by signs and symbols that seek say the completeness of scientific knowledge-, signaling thus the existence of the dynamics of incompleteness implicit in subjectivity that supports knowledge relating to the double, life and death, and to the temporality of the existence of Homo sapiens sapiens, with the axis guiding the desire of the subject, do not want to know about death, implicit in the mechanisms objective-subjective founded by non-said of death is the epistemology of the existence of objective-subjective subject, whose core is the negation of death. The theoretical methodological knowing web is anchored in the multi-reference which favors a transit by theoretical current, as the Psychoanalysis, bachelardian philosophy, the epistemology of complexity, the Thanatology, the Social Psychology, and Etnocenology, and Understanding Interview. The unveiling of the study object from the analysis of oral speech of eleven biologists who serve in high school, from three main guiding: Death in the history of life,Death in biologist s academic education and, Conceptions about concepts / Este estudo - O discurso formativo do bi?logo sobre a morte. Matizes e met?foras do saber que o sujeito n?o deseja saber - evidencia uma constru??o cognitiva marginal na forma??o cient?fica do bi?logo - a morte. Considera como evidente que a morte ? um tema que abrange, simultaneamente, a forma??o cient?fica do bi?logo e a cis?o do sujeito, e diz respeito ? cis?o do duplo vida-morte e aos princ?pios de inclus?o e de exclus?o do sujeito. Parte da quest?o sensibilizadora: Qual a tessitura epist?mica que fundamenta o discurso do bi?logo sobre a morte? Constitui objeto de estudo o discurso do bi?logo sobre a morte. Defende a tese que: A morte ? um obst?culo epistemol?gico anunciador de que algo, sempre, escapar? na perspectiva objetiva do conhecimento, especialmente do conhecimento cient?fico, visto que, compreendida como a constru??o cognitiva sobre a ruptura do fen?meno biol?gico vida, est? implicada na tessitura de constru??es imagin?rias e simb?licas sobre a finitude da vida; constitui-se um saber metaf?rico fomentado pelo sil?ncio ruidoso -, que n?o se permite conhecer por inteiro, mobilizando, assim, o sujeito ? busca/procura de verdades transit?rias que reduzam a ang?stia ontol?gica de ser-mortal nucleada na dimens?o subjetiva implicada no ato de conhecer. ? nesse movimento de busca/procura que o objeto mental vida p?s-morte ganha um valor simb?lico-real que requer um olhar multirreferencial para o objeto de estudo da Biologia a vida e a sua implica??o: a finitude da vida, especialmente, por deslocar a onipot?ncia da objetividade cient?fica expressa por signos e s?mbolos que procuram dizer da completude do conhecimento cient?fico -, sinalizando, assim, a exist?ncia da din?mica da incompletude impl?cita na subjetividade que fundamenta a constru??o de saberes relativos ao duplo vida-morte e ? temporalidade da exist?ncia do Homo sapiens sapiens, tendo como eixo norteador o desejo do sujeito, de n?o desejar saber sobre a morte, impl?cito nos mecanismos objetivos-subjetivos fundamentados pelo n?o-dito da morte que constitui a epistemologia da exist?ncia do sujeito objetivo-subjetivo, cujo n?cleo ? a nega??o da morte. A teia epist?mica te?rico-metodol?gica ancora-se na Multirreferencialidade que favorece um tr?nsito por correntes te?ricas, como, a Psican?lise, a filosofia bachelardiana, a epistemologia da complexidade, a Tanatologia, a Psicologia Social, e a Etnocenologia, e na Entrevista Compreensiva. O desvelamento do objeto de estudo parte da an?lise dos discursos orais de onze bi?logas que atuam no Ensino M?dio da Educa??o B?sica, a partir de tr?s eixos norteadores: A morte na hist?ria de vida, A morte na forma??o acad?mica do bi?logo e, Concep??es sobre conceitos

This thesis examines the politics of foundations in modern political thought through a reading and immanent critique of Hobbes’s Leviathan. I argue that his thought exemplifies a specifically modern problem of foundations insofar as he must establish political and scientific foundations on the basis of precisely the impossibility of foundation. Hobbes’s account of political founding and the establishment of scientific foundations is first and foremost a response to a condition of finitude in which foundations are no longer given or available but nevertheless demanded. While it appears that Hobbes describes the finitude of ‘Man’ and natural bodies and derives his political theory from these, in fact for Hobbes these no longer provide given foundations for political thought, but must themselves be posited in acts of political and epistemological projection. Hobbes’s politics of foundations therefore demands that we fabricate political and scientific foundations for ourselves and act as if they are not incalculable postulations but calculable necessities. I call this the problem of projection, in which political knowledge is possible only because we make it and posit it ourselves. Through a reading of the role of the metaphor of making in Hobbes’s account of political origins and sovereignty, I argue that this reading of Hobbes’s politics of origins as the institution of foundations in the face of the impossibility of foundation exposes finitude as a groundlessness to which there is no necessary political response. It does not necessarily demand the production of foundations through the institution of sovereignty. Hobbes’s Leviathan therefore provides a site in which we might begin to ask more precise empirical and theoretical questions about the transformative possibilities in the modern politics of foundations. / Graduate

Avec les espaces de finitude, Ehrhard a exhibé une sémantique de la logique linéaire contenant une opération de différentiation. Dans ce cadre, l'interprétation des formules est décomposable en séries de Taylor. Cette étude a engendré des syntaxes différentielles. Cette thèse de sémantique dénotationnelle prolonge ce travail par une exploration de sémantiques vectorielles de la logique linéaire, et contribue à l'étude sémantique et syntaxique de la formule de Taylor. La première partie aborde la sémantique. Nous présentons l'interprétation des constructions de la logique linéaire dans les espaces vectoriels munis d'une topologie linéarisée, les espaces de Lefschetz. Nous définissons une notion intrinsèque d'espaces de finitude, les espaces de Lefschetz finitaires. Nous caractérisons les espaces de Lefschetz réflexifs complets à l'aide de bornologies linéaires. Enfin, nous montrons que la décomposition de Taylor reste valide dans ces espaces. La seconde partie porte sur les syntaxes différentielles. La formule de Taylor syntaxique traduit un terme en une superposition de termes différentiels qui sont autant de possibilités d'exécutions. Comme l'ont montré Ehrhard et Regnier, les termes issus de cette traduction vérifient une relation de cohérence. Nous introduisons une sémantique totale qui capture cette relation. Puis, nous construisons une extension vectorielle du lambda-calcul, le calcul barycentrique, interprété par cette sémantique totale. Enfin, dans le cadre des réseaux différentiels, nous présentons un algorithme non déterministe qui permet de décider si un ensemble fini de réseaux différentiels provient de la traduction d'un réseau de la logique linéaire par la formule de Taylor syntaxique.

[pt] Em sua obra capital Ser e tempo (1927), o filósofo alemão Martin Heidegger (1889-1976) elaborou o fio condutor do seu pensamento por toda a vida: a questão do sentido do ser (Sein). A penetrante análise da existência humana aí conduzida desvela, tendo como ponto de partida a cotidianidade mediana, os vários modos de ser do ser-aí (Dasein), indicando que a atitude existencialmente autêntica – em meio a uma decadência estruturalmente constitutiva – é propiciada por um reconhecimento e acolhimento da nossa finitude. No decorrer dos anos 1930, sob o influxo da chamada viravolta (Kehre) operada em seu pensamento – processo no qual a ontologia fundamental de Ser e tempo cede lugar à história do Ser (Seyn) –, Heidegger inicia seu movimento de interrogação sobre a técnica, no contexto de sua crescente e impositiva hegemonia, interrogação que desembocará na Gestell ou enquadramento técnico. Trata-se de uma configuração histórica do Ser que visa ao controle e à disponibilização absoluta de todos entes, inclusive dos homens. A Gestell, bem entendido, não se restringe ao universo dos objetos técnicos: é também a emergência de uma maneira tecnológica de ver e habitar o mundo. Este fluxo é de matriz cibernética, marcado, entre outros fenômenos, pelo recente predomínio da virtualização da interação humana, mediada pela onipresente Internet (mais amplamente o ciberespaço). Configura-se assim um novo tipo de convivência, em que virtualidades são utilizadas cotidianamente, influenciando constantemente o comportamento humano, a começar pela comunicação interpessoal e a cognição. O tempo gasto no espaço virtual aponta para uma gradual transformação de hábitos. Destarte, o objetivo da nossa investigação será o de oferecer subsídios preliminares para a elaboração de uma nova analítica do ser-aí, verificando em que medida a cotidianidade mediana, como ser-no-mundo na era da Gestell, é alterada. Isso implica em conduzir uma interpretação dessa nova facticidade na qual, conforme nossa hipótese, a impessoalidade (das Man) consolida o seu poder, consumando o esquecimento do ser através de uma recusa da própria finitude. Valendo-nos da analítica existencial de Ser e tempo e da reflexão heideggeriana sobre a técnica – no seio da qual despontam as noções de proximidade e distância e quadrindade como novos referenciais –, a análise busca desvelar os novos modos de ser da convivência cotidiana virtual, discutindo neste contexto as possibilidades de o ser-aí superar o impessoal e transformar-se em existência autêntica. / [en] In his main work, Being and time (1927), the German philosopher Martin Heidegger (1889-1976) drew up the thread of his lifelong thinking: the question of the meaning of being (Sein). Starting from the average everydayness, the penetrating analysis of human existence conducted here unveils the various modes of being of Dasein, indicating that the existentially authentic attitude – amidst a structurally constitutive decadence – is fostered by a recognition and acceptance of our finitude. During the 1930s, under the influx of the so-called reversal (Kehre) in his thought – a process in which the fundamental ontology of Being and time gives place to the history of Being (Seyn) –, Heidegger begins his interrogation movement on technique, in the context of its growing and imposing hegemony, interrogation that will lead to Gestell or technical enframing. It is a historical configuration of Being that aims at the absolute control and availability of all entities, including men. Gestell, of course, is not restricted to the universe of technical objects: it is also the emergence of a technological way of seeing and inhabiting the world. This flow is of cybernetic matrix, marked, among other phenomena, by the recent predominance of virtualization of human interaction, mediated by the ubiquitous Internet (more broadly: the cyberspace). A new type of being-with-one-another is thus established, in which virtualities are used daily, constantly influencing human behavior, beginning with interpersonal communication and cognition. The time spent in virtual space points to a gradual transformation of habits. Thus, the objective of our investigation will be to offer preliminary subsidies for the elaboration of a new analytic of Dasein, verifying to what extent the average everydayness, as being-in-the-world in the Gestell era, is altered. This implies in conducting an interpretation of this new facticity in which, according to our hypothesis, the They-self (das Man) consolidates its power, consummating the forgottenness of being through a refusal of its own finitude. Drawing on the existential analytic of Being and time and the Heideggerian thinking on the technique – within which the notions of proximity and distance and fourfold emerge as new references –, the analysis seeks to unveil the new ways of being of the virtual everyday being-with-one-another, discussing in this context the possibilities of Dasein overcome the They-self and become authentic existence.

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2016-10-17T12:54:09Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO.pdf: 748406 bytes, checksum: 38823ef856511061a7f5ab9ed7049e37 (MD5) / Made available in DSpace on 2016-10-17T12:54:09Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO.pdf: 748406 bytes, checksum: 38823ef856511061a7f5ab9ed7049e37 (MD5) Previous issue date: 2016-02-26 / CNPq / Neste trabalho, estudaremos o conjunto de equil brios relativos n~ao-colineares do problema de quatro corpos no plano complexo. Veremos que esse conjunto e uma subvariedade estrati cada maximal de certa variedade alg ebrica real e provaremos a unicidade do vetor massa normalizado associado a cada ponto dessa subvariedade. Por meio de transforma c~oes de regulariza c~ao, reduziremos a teoria de bifurca c~oes de equil brios relativos ao estudo de uma correspond^encia alg ebrica entre variedades reais. Atrav es dos teoremas de nitude para variedades alg ebricas reais, provaremos que existe uma cota para o n umero de classes de equil brios relativos n~ao-colineares v alida para todas as massas positivas no complementar de um subconjunto alg ebrico pr oprio no espa co das massas. / In this work, we study the set of non-collinear relative equilibria in the fourbody problem in the complex plane. We will see that this set is a maximal strati ed submanifold in a real algebraic variety and prove the uniqueness of the normalized vector mass associated with each point of this submanifold. By means of regularization transformations, we reduce the bifurcation theory to the study of an algebraic correspondence between real varieties. Through the theorems of niteness for real algebraic varieties, we prove that there is an upper bound for the number of a ne classes of non-collinear relative equilibria which holds for all positive masses in the complement of a proper, algebraic subset of all masses.

In 1958 the German philosopher Hannah Arendt released The Human condition, a book in which she famously discusses the terms of life on earth. Amongst her many important contributions to the field of political thinking that this book contains, her understanding of the two concepts natality and plurality perhaps make up the most groundbreaking and influential ones. Natality, for Arendt, is what constitutes man’s capacity to begin. The new beginning which every newborn born into the human world inherently entails is closely related to the human condition of plurality. This essay aims at understanding how Arendts analysis of the human conditions of natality and plurality together shapes the collective life of humans. With comments from feminist philosopher Adriana Cavarero who proposes a critique of Arendt’s understanding of natality as being far too abstract, and political thinker Chantal Mouffe, who critiques Arendt for having an unrealistic understanding of the common world as devoid of antagonistic conflict. The essay also discusses the critique against modernity which Arendt forms against the background of her understanding of the modern era as a time where the human conditions are being neglected.

Étant donné que le mandarin est une langue dépourvue de morphologie verbale, il est difficile de démontrer l’existence du nœud T et de l’opposition entre la finitude et la non-finitude. Dans ce mémoire, nous analysons cette difficulté sous l’angle de l’interface sémantique-syntaxique. Suivant Klein (1998,2000), la finitude est porteuse de deux éléments sémantiques : le temps topique (TT) et l’assertion (AST). En mandarin, les particules d’aspect encodent le TT et l’AST. Les phrases déclaratives comprenant une particule d’aspect sont finies et les phrases déclaratives sans particule d’aspect sont non finies. En nous basant sur la structuration de la périphérie gauche (Rizzi 1997) révisée par Paul (2015) pour le mandarin, nous démontrons que les complétives déclaratives finies projettent jusqu’à TopicP, alors que les complétives déclaratives non finies projettent au TP. Le temps et la finitude ne sont pas fusionnés sous la même projection en mandarin. De plus, la finitude et la non-finitude s'analysent mieux en termes de distinction structurelle dans le cas du mandarin. / Since Mandarin is a language without verbal morphology, it is difficult to demonstrate the existence of the T-node and the opposition between finiteness and non-finiteness. In this thesis, we analyze this difficulty from the perspective of the semantic-syntactic interface. According to Klein (1998, 2000), finiteness is the carrier of two semantic elements: topic time (TT) and assertion (AST). In Mandarin, aspect particles encode TT and AST. Declarative sentences containing an aspect particle are finite and declarative sentences without an aspect particle are non-finite. Based on the left periphery structuring (Rizzi 1997) revised by Paul (2015) for Mandarin, we will demonstrate that finite declarative complements project to TopicP, while non-finite declarative complements project to TP. Time and finiteness are not assimilated under the same projection in Mandarin. Moreover, finiteness and non-finiteness are better interpreted via a structural distinction in the case of Mandarin.

Progression d'un concept, le mal radical, dans trois textes : La Religion dans les limites de la simple raison (Kant), Le système de l'Ethique (Fichte), et Le Traité de 1809 (Schelling). Origine ultime du mal : libre arbitre ou détermination ? Responsabilité et liberté du mal. Mal moral et métaphysique du mal/ Advance of a concept: radical evil, in three readings: Religion within the Limits of Mere Reason (Kant), System of Ethics (Fichte), and Treatise of 1809 (Schelling).Ultimate origin of evil: free will or determination? Responsibility and freedom to evil. Moral evil and metaphysics of evil.