Through the notions of the untimely (l'intempestif) and untimeliness (intempestif) this paper seeks to gain a better understanding of the problematic surrounding and determining the concept of time in Deleuze. By tracing Deleuze's development of the concept of the untimely through Nietzsche and Kant, we are allowed to concretize the concept of time as pertaining to an experience of modernity (modern life), thus enabling us to better determine the place it holds within the philosophy of Deleuze itself - as a constitutive and productive problematic relating directly to the activity of thinking and being philosophically.

Diploma thesis deals with the analysis of the book by Alasdair MacIntyre ?After virtue. A Study in Moral Theory ? in which the author discusses the crisis of moral values at the time of Modern Period. The main part of the thesis is devoted to this book and also the views of scholars from Classical times up to the early 20th century. The thesis is divided into five chapters. The first chapter deals with the thoughts of Alasdair MacIntyre, the second chapter discusses emotivism, the third chapter contains an essay on the topic of virtues and examines how values changed and develioped in society throught the ages. The fourth chapter questiones the Modern period and the crisis of values in this time. The fifth chapter is an essay about Friedrich Nietzsche.

Made available in DSpace on 2017-07-10T18:55:57Z (GMT). No. of bitstreams: 1 andre_ boniatti.pdf: 1530742 bytes, checksum: 37444184fd4300258d0de7200d67f103 (MD5) Previous issue date: 2016-06-02 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This work tries to unveil the relations between the Friedrich Wilhelm Nietzsche s thought and the philosophical poetry of Alberto Caeiro, heteronimous poet appurtenant to the Fernando Pessoa s literature. Therefore, we have raised a dense bibliography, which includes from the studies of Professor Eduardo Lourenço (even those he deals exclusively on Pessoa), Georg Rudolf Lind, Américo Enes Monteiro, Antonio Azevedo and others about the subject, and we have attenpted to the Heidegger and Deleuze s interpretations on Nietzsche, not forgetting the attentive and passionate immersion in the works of our philosopher and poet in question, as well as in the libertarian US democrat Walt Whitman, the modernity s poet, who appears here as a primary key access to the interpretations on Alberto Caeiro. From these, beyond other more recent studies, raise the presente search, observing the suspects of Lourenço (1989) about the poetry in the work O guardador de rebanhos (The keeper of sheeps) being a group of key-ideias of the Nietzsche s philosophy, believing so to introduce to this group of searchs important data to understand the heteronymic project in pessoa as a whole, as well the relation of the other creations of Pessoa with the master. It has been investigated the imminence between the philosopher and the poet in themes like amor fati, the natural nature and the tragic nature, the despersonalization, the revaluation of values, among others. Finally, Caeiro is defined as the Pessoa s interpretation of the Nietzsche s Übermensch, to the poet: the most perfect of the animals . / A presente dissertação busca desvendar as relações entre o pensamento de Friedrich Wilhelm Nietzsche e a poesia filosófica de Alberto Caeiro, poeta heteronímico pertinente à lavra de Fernando Pessoa. Para tanto, suscitamos uma bibliografia densa, que engloba desde os estudos do professor Eduardo Lourenço (mesmo os que trata exclusivamente sobre Pessoa), Georg Rudolf Lind, Américo Enes Monteiro, Antonio Azevedo e outros sobre o tema, até à leitura das interpretações de Heidegger e de Deleuze acerca de Nietzsche, resguardada a atenta e apaixonada imersão nas obras de nossos filósofo e poeta em análise, bem como do libertário e democrata estadunidense Walt Whitman, poeta da modernidade, que consta aqui como chave primordial de acesso à obra de Alberto Caeiro. A partir desse espólio, além de outros estudos mais recentes, dá-se, pois, a presente pesquisa, observando as suspeitas de Lourenço (1989) acerca de que a obra O guardador de rebanhos seja um conjunto de ideias-chave para a filosofia nietzschiana, crendo assim introduzir ao conjunto de pesquisas dados importantes para se compreender o projeto heteronímico em Pessoa como um todo, bem como a relação das demais criações pessoanas com o mestre. São investigadas as proximidades entre filósofo e poeta acerca de temas como o amor fati, a natureza natural e a natureza trágica, a despersonalização, a transvaloração dos valores, dentre outros. Por fim, define-se Caeiro como interpretação pessoana do Super-homem propagado por Nietzsche, na voz do poeta: o mais perfeito dos animais .

Friedrich Nietzsche thought that philosophers were deeply mistaken about the nature and sources of philosophical activity. Where others took themselves to be motivated by a desire to know the truth, Nietzsche charged that his fellow philosophers, motivated by a pathological set of psychological and physiological characteristics, did little more than sublimate and rationalize their own prejudices. In this thesis, I sketch out in further detail and defend the plausibility and significance of this Nietzschean diagnosis of philosophers. I argue that since Nietzsche’s view of philosophers both offers a compelling explanation of some phenomena in contemporary philosophical practice and, were it true, would have significant upshot for how and even whether philosophy should be practiced, we philosophers ought to begin taking it seriously.

La notion de « dramatisation » a été formulée par Gilles Deleuze en 1967 dans Différence et répétition pour être délaissée ensuite. Cette recherche tâche de clarifier le sens de ce concept en distinguant une acception « dramatique » d’une acception « scénique ». Deleuze n’ayant cependant pas énoncé explicitement de théorie de la scène, une partie de l’entreprise vise à déduire, des textes de Deleuze et des auteurs qui lui servent de référence, l’hypothèse de cette définition. La formulation de cette hypothèse s’inscrit dans un environnement problématique déterminé par les ouvrages de Denis Guénoun et Esa Kirkkopelto. La notion prend son sens dans le cadre d’une critique de « la représentation », dont seraient captifs Platon, Aristote, Kant et Hegel, et d’une élaboration du concept de répétition à partir de Kierkegaard et Nietzsche. Une interprétation de la méthode de division platonicienne, de la méthode transcendantale kantienne et de l’éternel retour nietzschéen contribue ainsi à énoncer l’agencement conceptuel du drame, de la scène et de la répétition / The notion of “dramatisation” was formulated by Gilles Deleuze in his 1967 text Difference and Repetition, only later to be abandoned. This piece of research sets out to clarify the meaning of this concept by distinguishing its “dramatic” acceptance from its “scenic” one. Since Deleuze never explicitly expressed his theory of the stage this thesis project intends to determine from Deleuze’s texts, as well as from the authors to whom he himself referred, the hypothesis at work within the philosopher’s definition of this term. The statement of this hypothesis takes place in a problematic conceptual environment, as described in the works of Denis Guénoun and Esa Kirkkopelto. The notion of “dramatisation” derives its meaning through a critique of a particular understanding of “representation” within which Plato, Aristotle, Kant and Hegel are held captive, as well as through a certain construal of Kierkegaard and Nietzsche’s concept of repetition. Interpretations of Plato’s method of dichotomous division, Kant’s transcendental method and Nietzsche’s eternal return contribute in this thesis to articulating the way in which drama, the stage and repetition combine.

A violência sectária e os discursos fanáticos de intolerância e de ódio propalados por fundamentalistas de variadas religiões representam graves dilemas para as modernas democracias em todo o mundo. Ao insistirem na defesa obstinada de suas verdades contra princípios e instituições seculares, os fundamentalismos não poupam esforços para impingirem suas práticas e valores particulares ao resto do mundo. Além disso, a recusa de tais grupos em se abrirem para o diálogo e para a negociação pacífica com os nãofundamentalistas deixa poucas opções para o enfrentamento deste problema, sendo que o emprego da violência vem historicamente se mostrando como uma alternativa catastrófica, pois, ao contrário de eliminar ou atenuar a fúria destruidora dos fundamentalistas, a agressividade acaba alimentando a disposição para o martírio entre esses fanáticos, o que intensifica ainda mais o problema. Entretanto, na medida em que reconhecem que o fim da modernidade trouxe o abandono dos valores e das verdades religiosas tradicionais de outrora, os discursos fundamentalistas parecem dialogar diretamente com as reflexões filosóficas de Friedrich Nietzsche, em particular no que tange ao diagnóstico formulado pelo filósofo acerca de um fenômeno global de desvalorização dos cânones tradicionais de verdade e de valor ambos os quais foram herdados do pensamento socrático-platônico-cristão. Agrupadas em torno do termo niilismo, tais reflexões se constituem num tópico de importância basilar na obra deste filósofo alemão, fazendo-se presentes em seus escritos desde cerca de 1880 até seus últimos trabalhos. Para além de simplesmente constatar a existência de um fenômeno que já se fazia visível desde meados da segunda metade do século XIX, Nietzsche também reflete sobre as consequências fisiopsicológicas da derrocada deste conjunto de princípios éticos, políticos, metafísicos e epistemológicos que até então representava a principal fonte de apoio, de certeza e de segurança para a civilização ocidental. A insegurança, o temor e a desorientação ante o niilismo seriam, no entender do filósofo, o resultado de uma profunda perturbação psíquica e pulsional perante o esfacelamento dos alicerces que antes garantiam a verdade e a segurança para o mundo, a qual, por sua vez, decorreria diretamente do fato de que a maior parte da humanidade veio sendo deliberadamente educada para vincular o sentido da existência a algo situado fora da própria vida. À luz de tais reflexões, esta pesquisa tem por objetivo desenvolver uma hipótese interpretativa que parte da perspectiva inaugurada pelas reflexões de Friedrich Nietzsche sobre o niilismo com vistas a esclarecer como e se seria possível compreender a emergência de diferentes modalidades de fundamentalismos religiosos ao longo do século XX como formas de reação contra o aprofundamento da crise de valores pela qual passa o Ocidente. / Sectarian violence and the fanatical discourses of intolerance and hatred propagated by fundamentalists of various religions represent serious dilemmas for modern democracies around the world. By insisting on the obstinate defense of their truths against secular principles and institutions, fundamentalisms spare no efforts in order to impose their particular practices and values to the rest of the world. Moreover, the refusal of such groups to open themselves to dialogue and peaceful negotiation with non-fundamentalists leaves few options for addressing this problem, and the use of violence has historically proved to be a catastrophic alternative because, instead of eliminating or mitigating the destructive fury of fundamentalists, aggression ends up strengthening the willingness for martyrdom among these fanatics, which further intensifies the problem. However, insofar as they recognize that the end of modernity brought the abandonment of the traditional values and religious truths of old, fundamentalist discourses seem to talk directly with the philosophical reflections of Friedrich Nietzsche, particularly in relation to the diagnosis formulated by the philosopher about a global phenomenon of devaluation of the traditional canons of truth and value, both of which were inherited from the Socratic-platonic-Christian thought. Gathered around the term nihilism, such reflections are a topic of fundamental importance in the work of this German philosopher, being present in his writings from about 1880 to his last works. In addition to simply establish the existence of a phenomenon that was already visible since the middle of the second half of the nineteenth century, Nietzsche also reflects upon the physiopsychological consequences of the collapse of this set of ethical, political, metaphysical and epistemological principles that hitherto represented the main source of support, of certainty and security to the Western civilization. Insecurity, fear and disorientation towards nihilism would be, according to the philosopher, the result of a deep psychic and instinctual disturbance towards the disintegration of the foundations that once guaranteed the truth and security for the world, which in turn, would result directly from the fact that most of humanity has come to be deliberately educated to link the meaning of existence to something outside of life itself. In light of these considerations, this research aims to develop an interpretive hypothesis that starts from the perspective opened up by the reflections of Friedrich Nietzsche about nihilism in order to clarify how and if it would be possible to understand the emergence of different modalities of religious fundamentalisms throughout the twentieth century as forms of reaction against the deepening of the crisis of values through which passes the West.

women. The womens social movements for emancipation and equality within marriage created both freedom and anxiety among the population. A Swedish suffragette, Ellen Key was in the forefront to form opinions that reached the population. In addition, she also became a friend to the Swedish journalist and writer Hjalmar Soderberg. In this way, Key influenced Soderbergs social knowledge and writing. Most likely she had an impact on his novel Doctor Glas, which he worked on during their long acquaintance. Moreover, several of the Nordic novelists during the period, were introduced to the writings of the German philosopher Friedrich Nietzsche. Particularly, Key was one of the first women to read Nietzsche as she could oversee with his misogyny and turned it into benefits to the emancipation. The aim of this essay is to examine the influence of the emancipation debates on the novel Doctor Glas. In addition, I also examine the influence of the German philosopher on the thinking of the Nordic writers. Particularly, I will try to explain the behaviour of the protagonist of the novel that ended in the death of the priest. My conclusion is a misled doctor by a twisted mind filled with philosophical beliefs of “superior” mentality.

Thesis (MPhil(R)) - University of Glasgow, 2007. / MPhil(R) thesis submitted to the Department of German, Faculty of Arts, University of Glasgow, 2007. Includes bibliographical references. Print version also available.

Texte remanié de: Diss.--Philosophische Fakultät I--Zürich--Universtität Zürich, 1998. / Bibliogr.

Made available in DSpace on 2015-05-14T12:11:40Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 844452 bytes, checksum: 5e5d814e3a3189aecc0f96edabb672c2 (MD5) Previous issue date: 2011-03-12 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O sentido da música em Friedrich Nietzsche é um dos principais temas da produção intelectual do jovem filósofo, professor de filologia e compositor musical. A existência humana no mundo é investigada a partir da origem da arte trágica na Grécia antiga em relação com a arte trágica na modernidade do contexto de Nietzsche. A inovação do pensamento nietzschiano consiste na retomada da interpretação filológica acerca dos registros sobre os poetas do teatro grego antigo e de Sócrates, relacionando com a filosofia e a arte musical. Para uma compreensão ampliada da vida grega e da vida moderna, Nietzsche assume a revisão da filosofia de Arthur Schopenhauer e a esperança no renascimento da arte trágica através do músico e compositor Richard Wagner. O fundamento do conhecimento moderno é deslocado e posto em movimento através do princípio da arte trágica grega no jogo entre Apolo e Dionísio. A música dionisíaca é trazida à consciência e pensada na conjunção com a música apolínea, a música da arte trágica é explicada como fundamento da compreensão da existência humana no mundo.