Z výše napsaného vyplývá, že tato práce, týkající se víry a s ní spjatého tématu Boha, je psána z pozic nikoliv náboženskoteologických, ale filosofických. Z pozice náboženské jsem ji nemohl napsat, neboť nestojím na žádné náboženské pozici. Pod vlivem nezávislých filosofů a religionistů vnímám náboženství (myšleno v plurální formě) jako kulturně dějinné fenomény vzniklé v určitém čase, za zcela specifických kulturně-historických a politickogeografických podmínek.

This thesis considers the different forms of knowledge and ways of knowing generated through the processes and products of practitioner research from an Aristotelian relational perspective. I adopt the term 'gnoseology', which encompasses many different knowledge types, rather than the narrower, yet more commonly used term 'epistemology', and detail the development of a gnoseology framework. I use this framework to examine the understandings generated by a group of international postgraduate learners on a 10-week, intensive English for Academic Purposes course at a private UK institution as they explore the things that puzzle them about their language learning lives. Their explorations are grounded in the principles of Exploratory Practice (EP), a form of practitioner research that proposes learners themselves be viewed as 'key developing practitioners' alongside the teacher. The principles of EP also inform both my research methodology and my approach to classroom pedagogy for the purposes of this study, and the data used is generated naturalistically through the daily activity of the classroom. The thesis offers an account of both the processes and products of the learners' explorations, highlighting some of the potential benefits and tensions that surface as learners engage in exploring their language learning puzzles. It discusses the possibilities of viewing learners as 'key developing practitioners' for the learners themselves, teachers and the academy. Using my gnoseology framework I explore the emergent and developing understandings of the learners that arise through this work as they develop their praxis. I conclude that in contrast to the traditional separation of knowledge types into scientific (episteme), craft (techne) and practical wisdom (phronesis), my data shows these different forms and ways of knowing are multifaceted, interrelated and often operate simultaneously. I suggest that my gnoseology framework is the principle contribution of this thesis as it provides a potentially new way of examining and understanding the nature of, and relationships between, the different forms and ways of knowing produced through practitioner research. I also relate these developing and emerging learner understandings to the principled framework of EP, offering suggestions for its development, with particular regard to issues of relevance, learner expectations, and the processes of puzzling and puzzlement. This critique of EP is also a key contribution of this thesis.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-03-21T12:43:53Z No. of bitstreams: 1 José Roberto Lino Machado.pdf: 1154121 bytes, checksum: 45f6e588043df309898f0e75e86aea6c (MD5) / Made available in DSpace on 2017-03-21T12:43:53Z (GMT). No. of bitstreams: 1 José Roberto Lino Machado.pdf: 1154121 bytes, checksum: 45f6e588043df309898f0e75e86aea6c (MD5) Previous issue date: 2017-03-06 / Above all, Maritain is a philosopher, although his philosophy recognizes the primacy of theology. Anyway, theology may just affront philosophy only when the later, surpassing its methodological limits, states as true what is a mistake. It is incumbent to philosophy, a science of the fundamental truths, susceptible of human acknowledgment, by reason exercise, to reflect about the origin and the destiny of being, about the collective institutions of which men participate, the rights and duties resulting from it. The same themes are versed in both sciences (theology and philosophy), but each one uses its own methodology and has its own formal object). Are these institutions natural or artificial? Is there a natural right? Is there a natural law? Maritain proposes two modes of approaching the natural law: the ontological (or ontic one) and the gnoseological (theory of knowledge). Being natural law a species of divine law, and being divine law an eternal law, natural law is an eternal law, although being acknowledged progressively or even regressively. The acknowledgment of natural law is not acquired by logical deduction, but conversely, by inclination, by inclination, by sympathetic, by heart. The positive law (law of men) must not, under punishment, disobey the natural law (law of God); however, the positive law, according to natural law, must be accomplished in conscience / Maritain é, antes de tudo, um filósofo, embora sua filosofia reconheça a primazia da teologia sobre ela. De qualquer modo, a teologia apenas pode afrontar a filosofia quando esta, extrapolando seus limites metodológicos, afirme como verdade um erro. Cabe à filosofia, como ciência das verdades fundamentais passíveis de conhecimento humano pelo exercício da razão, refletir sobre a origem e o destino do ser, sobre as instituições coletivas das quais os homens participem, os direitos e deveres disso decorrentes. São tais instituições naturais ou artificiais? Há um direito natural? Há uma lei natural? Maritain propõe dois modos de abordar a lei natural: o ontológico (ou ôntico) e o gnoseológico (teoria do conhecimento). Sendo a lei natural uma espécie de lei divina, e sendo a lei divina lei eterna, a lei natural é eterna, se bem que o conhecimento dela seja progressivo ou mesmo regressivo. Os mesmos temas são versados pela teologia, mas sob metodologia que lhe seja própria e considerando o objeto formal de cada uma das duas ciências ora referidas. O conhecimento da lei natural não se adquire por dedução matemática, mas, ao contrário, por inclinação, por simpatia, pelo coração. A lei positiva (lei dos homens) não pode contrariar a lei natural (lei de Deus), sob pena de ser ela mesma descumprida; no entanto, a lei positiva conforme à lei natural deve ser cumprida em consciência

ROQUE, Joaquim Iarley Brito. Continuidade e descontinuidade: a lógica do fragmento na filosofia de Walter Benjamin. 2013. 114f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2013. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-13T11:48:07Z No. of bitstreams: 1 2013-DIS-JIBROQUE.pdf: 1818293 bytes, checksum: 07c2022fc820c786684e2eb2a3d908a6 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-13T12:54:54Z (GMT) No. of bitstreams: 1 2013-DIS-JIBROQUE.pdf: 1818293 bytes, checksum: 07c2022fc820c786684e2eb2a3d908a6 (MD5) / Made available in DSpace on 2013-11-13T12:54:54Z (GMT). No. of bitstreams: 1 2013-DIS-JIBROQUE.pdf: 1818293 bytes, checksum: 07c2022fc820c786684e2eb2a3d908a6 (MD5) Previous issue date: 2013 / This paper aims to present the philosophical itinerary followed by Walter Benjamin (1892-1940) highlighting how their "gnoseology" aims to overcome the systematic deductive logic and science and achieve fragmentary logic of current reality without cover all elements that form. The Thinker launches in the introduction-epistemological critique of his work Origin of German Baroque Drama and its Cheap concepts like allegory, monadology, assembly, presentation, among others, in a philosophical perspective that in an innovative and original attempts to highlight the need for we raise questions regarding the primacy of fragmentary on systematic within the methods and philosophical theories of our time. Emphasizing the particularities of such epistemological proposal, and how it applies in all of his philosophy present how his criticism is directed to the positivism, historicism, and especially the philosophical conceptions derived from the absolute idealism. Against such a perspective thinker applies the logic of the fragment, the discontinuity in the construction of his Theses on the Philosophy of History is emerging as highlighting the need to establish a philosophy contrary to procedure and logical-deductive mathematical for these are held in a summarized and didactic, leaving aside the problem of singular expression. Finally, the present work aims to demonstrate how the philosophical method Benjamin is based on a presentation called contemplative truth from a discontinuous and intentional setting in which phenomena are saved without losing their distinctiveness. / O presente trabalho se propõe a apresentar o itinerário filosófico seguido por Walter Benjamin (1892-1940) destacando o quanto sua “gnoseologia” pretende superar a lógica dedutiva e sistemática das ciências e alcançar a lógica fragmentária da realidade atual sem encobrir todos os elementos que a constituem. O pensador lança na introdução crítica-epistemológica de sua obra Origem do Drama Barroco Alemão e em sua Passagens conceitos como os de alegoria, monadologia, montagem, apresentação, dentre outros, em uma perspectiva filosófica que de forma inovadora e original tenta ressaltar a necessidade de levantarmos questões referentes ao primado do fragmentário sobre o sistemático no âmbito dos métodos e das teorias filosóficas de nosso tempo. Ressaltando as particularidades de tal proposta epistemológica, e como esta se aplica no todo de sua filosofia apresentaremos o quanto sua crítica se direciona para o positivismo, o historicismo, e principalmente às concepções filosóficas oriundas do idealismo absoluto. Contra tal perspectiva o pensador aplica a lógica do fragmento, da descontinuidade, na construção de suas Teses sobre o conceito de história destacando o quanto é emergente a necessidade de se fundar uma filosofia contrária ao procedimento lógico-dedutivo e matemático por estes se realizarem de forma resumida e didática, deixando de lado o problema da expressão do singular. Por fim, o presente trabalho pretende demonstrar o quanto o método filosófico de Benjamin se baseia em uma apresentação contemplativa da verdade posta a partir de uma configuração descontínua e intencional na qual os fenômenos são salvos sem perderem sua particularidade.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / O presente trabalho se propÃe a apresentar o itinerÃrio filosÃfico seguido por Walter Benjamin (1892-1940) destacando o quanto sua âgnoseologiaâ pretende superar a lÃgica dedutiva e sistemÃtica das ciÃncias e alcanÃar a lÃgica fragmentÃria da realidade atual sem encobrir todos os elementos que a constituem. O pensador lanÃa na introduÃÃo crÃtica-epistemolÃgica de sua obra Origem do Drama Barroco AlemÃo e em sua Passagens conceitos como os de alegoria, monadologia, montagem, apresentaÃÃo, dentre outros, em uma perspectiva filosÃfica que de forma inovadora e original tenta ressaltar a necessidade de levantarmos questÃes referentes ao primado do fragmentÃrio sobre o sistemÃtico no Ãmbito dos mÃtodos e das teorias filosÃficas de nosso tempo. Ressaltando as particularidades de tal proposta epistemolÃgica, e como esta se aplica no todo de sua filosofia apresentaremos o quanto sua crÃtica se direciona para o positivismo, o historicismo, e principalmente Ãs concepÃÃes filosÃficas oriundas do idealismo absoluto. Contra tal perspectiva o pensador aplica a lÃgica do fragmento, da descontinuidade, na construÃÃo de suas Teses sobre o conceito de histÃria destacando o quanto à emergente a necessidade de se fundar uma filosofia contrÃria ao procedimento lÃgico-dedutivo e matemÃtico por estes se realizarem de forma resumida e didÃtica, deixando de lado o problema da expressÃo do singular. Por fim, o presente trabalho pretende demonstrar o quanto o mÃtodo filosÃfico de Benjamin se baseia em uma apresentaÃÃo contemplativa da verdade posta a partir de uma configuraÃÃo descontÃnua e intencional na qual os fenÃmenos sÃo salvos sem perderem sua particularidade. / This paper aims to present the philosophical itinerary followed by Walter Benjamin (1892-1940) highlighting how their "gnoseology" aims to overcome the systematic deductive logic and science and achieve fragmentary logic of current reality without cover all elements that form. The Thinker launches in the introduction-epistemological critique of his work Origin of German Baroque Drama and its Cheap concepts like allegory, monadology, assembly, presentation, among others, in a philosophical perspective that in an innovative and original attempts to highlight the need for we raise questions regarding the primacy of fragmentary on systematic within the methods and philosophical theories of our time. Emphasizing the particularities of such epistemological proposal, and how it applies in all of his philosophy present how his criticism is directed to the positivism, historicism, and especially the philosophical conceptions derived from the absolute idealism. Against such a perspective thinker applies the logic of the fragment, the discontinuity in the construction of his Theses on the Philosophy of History is emerging as highlighting the need to establish a philosophy contrary to procedure and logical-deductive mathematical for these are held in a summarized and didactic, leaving aside the problem of singular expression. Finally, the present work aims to demonstrate how the philosophical method Benjamin is based on a presentation called contemplative truth from a discontinuous and intentional setting in which phenomena are saved without losing their distinctiveness.

Topic of the Magister thesis is study of human knowledge about the real world. Thesis focuses on the establishment of Epistemology, a philosophical discipline that focuses on theory of knowledge, introduces its history and its relation to other philosophical disciplines, mainly onthology. Thesis thoroughly studies all epistemological conceptions, both from the epistemological and ontological points of view, including conception of subject-object relationship. Thesis studies different sources of knowledge, i.e. empirical, rational, irational, and also analytical philosophy and critical rationalism of the 20th century. Thesis includes a list of the most influencial philosophers and their concepts of human knowledge - Plato, Aristotle, Descartes, Locke, Berkeley, Hume and Kant. Thesis studies the relationship of epistemology and axiology, the philosophical study of value. Thesis studies concepts of truth of knowledge. Thesis sudies evolutionary epistemology, its theoretical starting points, principles of natural and cultural evolution, phylogenetics and epigenetics and conceptual knowledge.