As a master’s practicum of interior design, this project is concerned with the role of design in shaping mass and individual identity. Cultural commodities, as components of the Culture Industry, effectively define a communal identity for the individuals. The Winnipeg Metropolitan Theatre is chosen as the site of this practicum. This Practicum is interested in defining new spatial relationships and functions. In order for these goals to be achieved, a new function has been defined. The public studio for ephemeral arts is open to the whole society for being involved in the artistic process. By using a qualitative research method, this practicum studies the theoretical aspects of modern mass identity. However being an interior design project, it heavily relies on the ideas of a selected number of theorists, mainly from the Frankfurt school, for building the theoretical foundation of the design. The new design is the result of questioning the existing space’s spatial hierarchy, the new function’s spatial requirements, and a critical approach toward the adaptive reuse of an existing building.

As a master’s practicum of interior design, this project is concerned with the role of design in shaping mass and individual identity. Cultural commodities, as components of the Culture Industry, effectively define a communal identity for the individuals. The Winnipeg Metropolitan Theatre is chosen as the site of this practicum. This Practicum is interested in defining new spatial relationships and functions. In order for these goals to be achieved, a new function has been defined. The public studio for ephemeral arts is open to the whole society for being involved in the artistic process. By using a qualitative research method, this practicum studies the theoretical aspects of modern mass identity. However being an interior design project, it heavily relies on the ideas of a selected number of theorists, mainly from the Frankfurt school, for building the theoretical foundation of the design. The new design is the result of questioning the existing space’s spatial hierarchy, the new function’s spatial requirements, and a critical approach toward the adaptive reuse of an existing building.

Made available in DSpace on 2014-06-11T19:35:17Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-12-19Bitstream added on 2014-06-13T19:46:27Z : No. of bitstreams: 1 farias_mn_dr_arafcl.pdf: 643933 bytes, checksum: d22e0bccb0e02936d986c99b57d7efa6 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Esta pesquisa aborda um fenômeno típico das sociedades contemporâneas, a administração social das atividades físicas no tempo livre em meio à natureza. O objetivo é analisar/compreender a potencialidade emancipatória dessas atividades a partir dos estudos dos pensadores da Escola de Frankfurt. A hipótese é de que o contato das pessoas com a natureza no tempo livre pode promover uma relação em que tanto a natureza quanto o sujeito não são percebidos como objeto de exploração e dominação; relação que nas condições de administração social encontra-se prejudicada e até obstaculizada. Constituída de três capítulos, os dois primeiros apresentam e discutem o aporte conceitual e teórico que analisa historicamente o trabalho e o tempo livre, enquanto o último analisa e reflete criticamente os dados coletados por meio de pesquisa empírica de práticas de lazer em meio à natureza na cidade de Carrancas/MG, conhecida como uma espécie de refúgio daqueles que vivem em centros urbanos maiores devido às suas belezas naturais. / This research deals with a typical feature of the contemporary societies, the social administration of the physical activities in the free time along with the nature. The objective is to understand the emancipatory potentiality of these activities from the studies at Frankfurt’s School. The hypothesis is that the people’s contact with the nature in their free time can promote a relationship that both the nature and the individual are realized like non-stuffed nature, relation that, in the social conditions of administration is damaged and even obstructed. This survey is constituted by three chapters, in the two first, it shows a conceptual and theoretical aphostl studied in the last analysis, and reflects critically the collected data through the empirical investigation-work in the town of Carrancas/MG, known as a kind of refuge for the ones who live in bigger urban centers due to the beautiful waterfalls.

L’objectif de ce travail est d’étudier parallèlement les critiques de la modernité développées à partir de deux positionnements philosophiques en grande partie antithétiques représentées ici par leurs figures de proue : Leo Strauss et Theodor Adorno. Nés et décédés presque aux mêmes moments sans s’être connus, ils seront interrogés ici, en particulier, à partir de leurs manières respectives de faire face aux multiples défis lancés en 1945 à la réflexion philosophique. La première section de cette étude examine leurs philosophies comme celles de penseurs se représentant eux-mêmes à travers leurs réactions différentes à l’antisémitisme. La deuxième section analyse leurs relations critiques, de teneurs fortement distinctives, à la pensée de Heidegger, vis-à-vis de laquelle chacun élabore à sa manière une démarche de rupture. La troisième section aborde, comme constituant des points de croisement entre Strauss et Adorno, deux discussions jouant un rôle-clé dans leurs pensées : d’une part avec le positivisme des sciences sociales ; d’autre part, avec la modernité, identifiée comme affrontant une crise consubstantielle à ses options spécifiques. Ces deux discussions font apparaître paradoxalement plusieurs points de convergence entre des démarches si opposées. La dernière section examine les deux solutions à l’égard du problème de la modernité, l’une macrologique s’appuyant sur les sources médiévales, l’autre micrologique demeurant dans le sillage de l’Aufklärung. Une discussion s’amorce dans la conclusion quant à ce qu’il peut en être désormais de la postérité conceptuelle de ces deux pensées dans le nouveau contexte qui est aujourd’hui celui de la philosophie politique. / The aim of this study is to examine the critiques of modernity developed in parallel from two philosophical positions largely antithetical that are represented here by two main figures: Leo Strauss and Theodor Adorno. Born and died almost at the same time, these two thinkers are analyzed here from their way of facing different challenges imposed to the philosophical thinking in 1945. The first section examines their different reactions to the anti-Semitism. The second one analyzes their critical relations to Heidegger with whom each of them achieves a separation. The third section studies some junctions between them with two discussions: on the one hand, the discussion about the positivism in social sciences; on the other hand, the discussion about modernity considered as affronting a consubstantial crisis with their own options. These discussions make appear paradoxically several converging points between two opposing philosophical positions. The last section examines two solutions with regard to modernity: one, based on the medieval sources, is macrological, while the other, firmly devoted to the heritage of Aufklärung, is micrological. In the conclusion, this study will discuss the conceptual relevance of the posterity of these two thoughts in light of the actual context of the political philosophy.

Orientador: Renato Bueno Franco / Banca: Robespierre de Oliveira / Banca: José Pedro Antunes / Banca: Edmundo Antonio Peggion / Banca: Antonio Álvares Soares Zuin / Resumo: Esta pesquisa aborda um fenômeno típico das sociedades contemporâneas, a administração social das atividades físicas no tempo livre em meio à natureza. O objetivo é analisar/compreender a potencialidade emancipatória dessas atividades a partir dos estudos dos pensadores da Escola de Frankfurt. A hipótese é de que o contato das pessoas com a natureza no tempo livre pode promover uma relação em que tanto a natureza quanto o sujeito não são percebidos como objeto de exploração e dominação; relação que nas condições de administração social encontra-se prejudicada e até obstaculizada. Constituída de três capítulos, os dois primeiros apresentam e discutem o aporte conceitual e teórico que analisa historicamente o trabalho e o tempo livre, enquanto o último analisa e reflete criticamente os dados coletados por meio de pesquisa empírica de práticas de lazer em meio à natureza na cidade de Carrancas/MG, conhecida como uma espécie de refúgio daqueles que vivem em centros urbanos maiores devido às suas belezas naturais. / Abstract: This research deals with a typical feature of the contemporary societies, the social administration of the physical activities in the free time along with the nature. The objective is to understand the emancipatory potentiality of these activities from the studies at Frankfurt's School. The hypothesis is that the people's contact with the nature in their free time can promote a relationship that both the nature and the individual are realized like non-stuffed nature, relation that, in the social conditions of administration is damaged and even obstructed. This survey is constituted by three chapters, in the two first, it shows a conceptual and theoretical aphostl studied in the last analysis, and reflects critically the collected data through the empirical investigation-work in the town of Carrancas/MG, known as a kind of refuge for the ones who live in bigger urban centers due to the beautiful waterfalls. / Doutor

No presente trabalho tentamos reconstruir os principais lineamentos da teoria estética e da teoria da sociedade de Theodor Adorno. Com tal propósito, partimos de uma revisão critica da interpretação canônica efetuada tanto por Jürgen Habermas como por Axel Honneth do potencial explicativo contido em obras clássicas da primeira geração da Escola de Frankfurt. O objetivo central deste confronto procura demonstrar que o conceito de cultura de Adorno y Horkheimer tem um potencial explicativo e critico que nem Habermas, nem Honneth souberam destacar. Para reexaminar esse potencial teórico subterrâneo resulta imprescindível referir-se as duas grandes obras da maturidade de Adorno, a Teoria estética e a Dialética negativa. Realizamos-nos esse trabalho procurando explicitar um conceito de cultura alternativo ao de Habermas e Honneth, para tentar logo extrair conclusões referidas à lógica interna das ciências sociais. / The object of this thesis is to reconstruct the basic lines of Adorno\'s aesthetic and social theory. We discuss Jürgen Habermas and Axel Honneths canonic interpretation about the theoretic potential of the classic works of the first generation of the Frankfurt School. The central aim of this confrontation is to demonstrate that the concept of culture developed by Adorno and Horkheimer has a theoretic potential that had not been perceived by Habermas and Honneth. In order to reevaluate this potential it is necessary to discuss the last Adornos works, which means, to discuss once again the Aesthetic Theory and the Negative Dialectics. We pretend to find, finally, a different concept of culture in order to use it in the critical reexamination of the internal logic of social sciences.

Depuis le début du 20e siècle, la consommation est devenue un appareil idéologique que les masses utilisent pour acquérir une auto-identité par la voie des sens symboliques des marchandises. Cette évolution de la consommation vers le consumérisme ne peut être expliquée de l’intérieur du consensus théorique de la Science sous influence du paradigme dominant. Toutefois, la transformation peut être comprise par la voie d’une critique immanente de la rationalité. La consommation peut être vue comme la nouvelle méthode de la socialisation que l’individu utilise afin de se lier à la communauté dans la mesure où il est dépourvu dans la modernité du lien direct avec ses semblables. Le consensus théorique de la partie idéologique de la Science montre cette nouvelle méthode comme moyen de pacification des conflits qui peuvent perturber l’unité sociale, alors qu’en réalité la consommation de masse est source de destruction et de contradiction. La thèse essaye de démontrer la contradiction de ce nouveau modèle de socialisation et de clarifier le véritable rôle de la consommation : assurer la passivité des masses en réponse aux conflits sociaux du début du 20e siècle. « La peur de la liberté » d’Erich Fromm est utilisé pour la base de la recherche et les idées de l’école de Francfort sont évoquées pour développer la méthode de recherche. / Since the beginning of the 20th century, the consumption has become an ideological apparatus which is used for acquiring a self-identity through the symbolic meanings of the products. This evolution of the consumption in the consumerism cannot be comprehended inside the theoretical consensus of Science which is under the influence of the dominating paradigm. However, the transformation can be understood through an immanent critique of the rationality. The consumption can be seen as the new method of socialization that the individual uses to link herself/himself to the community insofar as the individual lacks in the modernity the direct link with the others. The theoretical consensus of the ideological part of Science shows this new method as a way to pacify the individual conflicts which can disrupt the social unity, in reality the mass consumption is the source of destruction and contradiction. The thesis aims to point out that contradiction of the theory and to clarify the real role of the consumption: constitute the passiveness of the masses in response to the social conflicts of the beginning of 20th century. The book “Escape from Freedom” of Erich Fromm is used as the base of the research and the ideas of the Frankfurt School are evoked in order to develop the research method.

Esta pesquisa tem por objetivo investigar a construção do discurso moderno envolvendo as mudanças climáticas globais. Tal discurso, que podemos observar em diversos tipos de publicações, eventos e atitudes, apregoa em geral a noção de que as mudanças climáticas globais já são uma realidade auto-evidente, com efeitos devastadores mundo afora, com um aquecimento progressivo e provocadas pelo homem, por meio do lançamento indiscriminado de poluentes na atmosfera. Sendo assim, fazem-se apelos apaixonados pela preservação da saúde do planeta, pela redução da emissão de poluentes, pois do contrário sofreremos graves conseqüências em nossas vidas, por exemplo, na agricultura, no abastecimento de água, no conforto térmico e na disseminação de doenças. Entretanto, no interior da comunidade científica, ao contrário do que possa parecer à primeira vista, não existe um consenso quanto às causas, conseqüências e mesmo quanto à realidade do aquecimento global. Constrói-se, dessa forma, um discurso que toma hipóteses por certezas, doutrinador pelo medo e, principalmente, que não rompe com as bases da concepção de mundo que gerou a degradação ambiental. Idealiza a possibilidade de uma harmonia entre a sociedade e natureza mas, ao mesmo tempo, conserva o mesmo tipo de racionalidade com relação a medidas mitigadoras e mantém seu utilitarismo - devemos proteger o meio ambiente porque o homem necessita dos recursos naturais para sobreviver. Enfim, faz o \"jogo do inimigo\", pois o apelo às graves conseqüências do aquecimento global é de forte impacto e tem maiores chances de agregar partidários e surtir algum efeito prático de mitigação. Acreditamos que, embora tal atitude possa até funcionar, não é o melhor caminho para a construção de uma autêntica consciência ecológica por manter fundamentalmente inalterada a mentalidade criticada. Sugerimos, assim, a construção de um argumento ético, a saber, o do valor intrínseco da vida e necessidade de respeito por ela, ao invés de insistir numa argumentação utilitarista e amedrontadora. A proteção à natureza não necessita de falsas premissas climáticas para sustentá-la, pois sua necessidade é auto-evidente. / This research aims to investigate the construction of the modern discourse involving global climate change. Such discourse, which we can observe in different kinds of publications, events and attitudes, generally proclaims the notion that global warming is already a self-evident reality, with its devastating effects worldwide, with a progressive warming and man-induced, via the indiscriminate launching of pollutants in the atmosphere. This way, passionate appeals for the planet\'s health preservation and the reduction of pollutants emission are made, otherwise we will suffer serious consequences in our lives, for example in agriculture, water supply, thermal comfort and dissemination of diseases. However, in the scientific community, instead of what we may think at first sight, there is no consensus about causes, consequences and even the reality of global warming. It is constructed, this way, a kind of discourse which takes hypothesis for certainties, indoctrinates by fear and, above all, does not break with the basis of the worldview that engendered environmental degradation. It idealizes the possibility of harmony between society and nature but, at the same time, conserves the same kind of rationality regarding mitigation measurements and keeps its utilitarianism - we must protect the environment because man needs natural resources to survive. In a word, it \"plays the enemy\'s game\", since the appeal to the serious consequences of global warming is powerful and has greater possibilities of aggregating partisans and producing some practical mitigation effect. We believe that, although this kind of attitude may work, this is not the best way to construct an authentic ecological consciousness because it keeps basically unchanged the criticized mentality. We suggest, thus, the construction of an ethical argument, to wit, the one about intrinsic value of life and the need of respecting it, instead of insisting on a utilitarian and frightening argument. The protection of nature does not need false climatic premises to support it, as its necessity is self-evident.

In this text, the relation of critical theory and religion is analysed, comparing Jürgen Habermas's late philosophy with the philosophy of his predecessor Theodor W. Adorno. The question I ask is: What changes has the relation of critical theory and religion undergone in the transition from Adorno's thinking to that of his successor? As I try to answer this question, I develop a specific understanding of Adorno's philosophy as a "contemplative eschatology", and perform an in-depth study of how, why, and with what consequences it has changed to a frame oriented towards reaching understanding. In so doing, I point out the ambivalence which the turn towards understanding breeds, and suggest the religious motives discovered in Adorno's work deserve further attention.

My paper questions the degree to which the hip hop subculture is oppositional to mainstream American society and its ideals. Toward that end, I examine the structure of the hip hop industry and its subculture. While the hip hop subculture in America consistently has projected images of rebellion and resistance to many of the mores, constraints and values of dominant society, the actual structure and organization of the hip hop subculture have mirrored, supported and promoted the values of the dominant culture in the United States. I begin by examining the structure of the main elements of the hip hop subculture: deejaying, breakdancing, emceeing and graffiti art, and the practices within each to demonstrate that the hip hop subculture has a structure which supports capitalistic practices. The interactions between hip hop industry participants, their fans, and the marketplace are an embracing of the values of mainstream American society and capitalism. From its inception, the structure of the hip hop subculture and the actions of the artists within the structure essentially has made hip hop music capitalism set to a beat.