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  • About
  • The Global ETD Search service is a free service for researchers to find electronic theses and dissertations. This service is provided by the Networked Digital Library of Theses and Dissertations.
    Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
61

Sobre a Expressão / The Expression

Guilherme Mello Barreto Algodoal 17 December 2007 (has links)
Este trabalho traduz e comenta o texto aristotélico Peri\\ (Ermenei/aj assim como, trata das relações desse texto com as obras Peri\\ Yuxh=j e Kategori/ai, também de Aristóteles. As unidades simples são investigadas por Aristóteles no livro do Organon, Kategori/ai, e as unidades declarativas no livro do Organon, Peri\\ (Ermenei/aj. A alma é investigada com mais detalhe no livro Peri\\ Yuxh=j. Buscar como se constituem as relações entre esses livros significa delimitar e especificar os campos de intersecção e de ordem. Este trabalho visa fundamentar a noção semântica, lógica, orgânica e funcional da língua a partir da apreciação do conceito de incerteza aristotélico e da noção de transposição da primeira essência para a segunda essência. A maneira escolhida envolveu de modo paralelo uma leitura linear dos textos gregos e ao mesmo tempo uma investigação da relação entre a alma e a unidade: voz, pensamento e coisa na sua forma simples e declarativa. Deixando o texto falar, - ao contrário da análise formal-, esse pensamento envolve uma visão ética e social que tem em primeiro plano a visão do bem comum e da preeminência do social em relação ao individual. A valorização da língua de forma integrada como voz, pensamento e coisa permite que a significação como parte preponderante seja constituída como formação humana e dessa maneira impede que a língua seja vista como um conjunto de regras que tem por fim alcançar fins utilitários e mercadológicos. A visão aristotélica da língua é estabelecida não por relações gramaticais, mas, por meio de uma visão que integra a alma ao pensamento, a voz e as coisas. A questão do conhecimento inesgotável dentro de um processo da língua que começa e termina estabelece como principal objetivo mostrar que o ser humano é dotado de apetite de saber e tem como finalidade a atualização de suas contradições que como uma teia se manifestam no local do humano: a totalidade da alma. Essa por sua vez é inexoravelmente ligada ao corpo, mas esse não está nem dentro nem fora dela, mas se traduz no espaço completo do deslocamento, da mudança qualitativa, do crescimento e do perecimento. / The purpose of this thesis was to translate and to comment on the text from Aristotles Peri\\ (Ermenei/aj, and to demonstrate the relation of this text with the following Aristotle\'s books: Peri\\ Yuxh=j and Kategori/ai. The simple units are investigated in Aristotle\'s book of the Organon: Kategori/ai . The declarative units are investigated in Aristotle\'s book of the Organon:. Peri\\ (Ermenei/aj The soul is investigated in more detail in the book: Peri\\ Yuxh=j. Searches on how the relationship amongst these books are constituted show the delimitation and specification of its intersection and order fields. The Semantic, logic, organic and function of the language are the fundament in this work for the appreciation of the Aristotelical concept of uncertainty, and also from the notion of transposition from the first essence to the second essence. The proposed way involved the linear reading of Greek texts and the investigation of the relationship between the soul and the unity: voice, thought and the thing in their simple and declarative form. The text speaking for itself replaces the formal analysis - this thought involves an ethical and social vision that takes into account in the first place the idea of the wellness of the human being and the prominence of the social in relation to the individual. To value the language in an integrated way as voice, thought and thing allows the predominant meaning to be constituted of human formation, this way preventing the language to be seen as a series of rules whose unique purpose is to achieve utilitarian and mercadological ends. The Aristotelican vision of language to establish a vision that integrates the soul to the thought, to the voice and to the things. The question of the copious knowledge inside a process of language that begins and ends establishing as its finality the updating of its contradictions and that as a web manifests itself in the essence of the human : the soul\'s totality. That is inexorably linked to the body, but not inside or outside it, it exposes itself in the complete space of transposition, the qualitative change, growth and fading.
62

Sobre a Expressão / The Expression

Algodoal, Guilherme Mello Barreto 17 December 2007 (has links)
Este trabalho traduz e comenta o texto aristotélico Peri\\ (Ermenei/aj assim como, trata das relações desse texto com as obras Peri\\ Yuxh=j e Kategori/ai, também de Aristóteles. As unidades simples são investigadas por Aristóteles no livro do Organon, Kategori/ai, e as unidades declarativas no livro do Organon, Peri\\ (Ermenei/aj. A alma é investigada com mais detalhe no livro Peri\\ Yuxh=j. Buscar como se constituem as relações entre esses livros significa delimitar e especificar os campos de intersecção e de ordem. Este trabalho visa fundamentar a noção semântica, lógica, orgânica e funcional da língua a partir da apreciação do conceito de incerteza aristotélico e da noção de transposição da primeira essência para a segunda essência. A maneira escolhida envolveu de modo paralelo uma leitura linear dos textos gregos e ao mesmo tempo uma investigação da relação entre a alma e a unidade: voz, pensamento e coisa na sua forma simples e declarativa. Deixando o texto falar, - ao contrário da análise formal-, esse pensamento envolve uma visão ética e social que tem em primeiro plano a visão do bem comum e da preeminência do social em relação ao individual. A valorização da língua de forma integrada como voz, pensamento e coisa permite que a significação como parte preponderante seja constituída como formação humana e dessa maneira impede que a língua seja vista como um conjunto de regras que tem por fim alcançar fins utilitários e mercadológicos. A visão aristotélica da língua é estabelecida não por relações gramaticais, mas, por meio de uma visão que integra a alma ao pensamento, a voz e as coisas. A questão do conhecimento inesgotável dentro de um processo da língua que começa e termina estabelece como principal objetivo mostrar que o ser humano é dotado de apetite de saber e tem como finalidade a atualização de suas contradições que como uma teia se manifestam no local do humano: a totalidade da alma. Essa por sua vez é inexoravelmente ligada ao corpo, mas esse não está nem dentro nem fora dela, mas se traduz no espaço completo do deslocamento, da mudança qualitativa, do crescimento e do perecimento. / The purpose of this thesis was to translate and to comment on the text from Aristotles Peri\\ (Ermenei/aj, and to demonstrate the relation of this text with the following Aristotle\'s books: Peri\\ Yuxh=j and Kategori/ai. The simple units are investigated in Aristotle\'s book of the Organon: Kategori/ai . The declarative units are investigated in Aristotle\'s book of the Organon:. Peri\\ (Ermenei/aj The soul is investigated in more detail in the book: Peri\\ Yuxh=j. Searches on how the relationship amongst these books are constituted show the delimitation and specification of its intersection and order fields. The Semantic, logic, organic and function of the language are the fundament in this work for the appreciation of the Aristotelical concept of uncertainty, and also from the notion of transposition from the first essence to the second essence. The proposed way involved the linear reading of Greek texts and the investigation of the relationship between the soul and the unity: voice, thought and the thing in their simple and declarative form. The text speaking for itself replaces the formal analysis - this thought involves an ethical and social vision that takes into account in the first place the idea of the wellness of the human being and the prominence of the social in relation to the individual. To value the language in an integrated way as voice, thought and thing allows the predominant meaning to be constituted of human formation, this way preventing the language to be seen as a series of rules whose unique purpose is to achieve utilitarian and mercadological ends. The Aristotelican vision of language to establish a vision that integrates the soul to the thought, to the voice and to the things. The question of the copious knowledge inside a process of language that begins and ends establishing as its finality the updating of its contradictions and that as a web manifests itself in the essence of the human : the soul\'s totality. That is inexorably linked to the body, but not inside or outside it, it exposes itself in the complete space of transposition, the qualitative change, growth and fading.
63

Theory And Practice: Socio-political And Philosophical Dynamics In The Evolution Of The Grid-plan In Ancient Greek Cities

Isik, Ozgur Emre 01 July 2008 (has links) (PDF)
Social, political and philosophical dynamics which supposedly played an important role in the formation of the grid-plan in ancient Greek cities are explored in this thesis. In this respect, the thesis aims to expose the socio-political and philosophical matrix of Greek society in which the grid was implemented with an emphasis on the concepts of equality, rationality and geometric harmony. Having formulated a theoretical framework, it concentrates on several cases from different regions and contexts in the Mediterranean in order to confirm this framework. The thesis investigates the nature of the Greek grid-plan within three main parts / first the grid-plans of non-Greek cultures with which ancient Greeks had close contacts / second the relationship between the grid-plan and political power in Greek poleis with special attention to the formation of &amp / #8216 / egalitarian&amp / #8217 / ideals in society / third the physical expressions of the philosophical concepts of perfection, mathematical regularity and geometrical equality in the cosmos on urban pattern.
64

Natural passions : desire and emotion in Epicurean ethics

Sanders, Kirk Regan 16 June 2011 (has links)
Not available / text
65

Las traducciones medievales y su influencia

Haik, Simón. January 1980 (has links)
Thesis (Ph. D.)--Universidad Complutense de Madrid, 1980. / Includes bibliographical references (p. 1052-1070).
66

The influence of the second sophistic on the style of the sermons of St. Basil the Great by James Marshall Campbell.

Campbell, James Marshall, January 1922 (has links)
Thesis (Ph. D.)--Catholic University of America. / Vita. "Select bibliography": p. [v]-vii.
67

O heroísmo na poética de Platão: uma biografia filosófica no drama dos diálogos / Heroism in Plato's Poetics: A Philosophical Biography in the Drama of Dialogues

Carvalho, Rafael Virgilio de 02 February 2018 (has links)
Submitted by Rafael Virgilio De Carvalho null (rafael_virgilio_carvalho@hotmail.com) on 2018-03-14T20:28:58Z No. of bitstreams: 1 O HEROÍSMO NA POÉTICA DE PLATÃO.pdf: 1077777 bytes, checksum: 31c32464791dbdb1753178ad2add6a42 (MD5) / Approved for entry into archive by Maria Luiza Carpi Semeghini (luiza@assis.unesp.br) on 2018-03-14T21:50:33Z (GMT) No. of bitstreams: 1 carvalho_rv_dr_assis.pdf: 1077777 bytes, checksum: 31c32464791dbdb1753178ad2add6a42 (MD5) / Made available in DSpace on 2018-03-14T21:50:33Z (GMT). No. of bitstreams: 1 carvalho_rv_dr_assis.pdf: 1077777 bytes, checksum: 31c32464791dbdb1753178ad2add6a42 (MD5) Previous issue date: 2018-02-02 / Para interpretar historicamente o pensamento de Platão é preciso, inicialmente, fazer uma pergunta essencial: quem foi Platão? A resposta tende a ser múltipla quando dada por um historiador que vive o cotidiano da Pós-Modernidade. Assim, pode-se dizer que Platão foi um grego que viveu de 429 a. C. a 348 a. C., membro de uma família aristocrática que descendia do legislador Sólon, cidadão de Atenas, filósofo e discípulo de Sócrates, escritor que compôs inúmeros diálogos socráticos e chefe de um thiasos filosófico chamado Academia. Porém, esses aspectos só ficam claros se Platão for visto como um sujeito histórico, o que implica compreender o seu pensamento como ação recortada por práticas socioculturais que o sujeitavam, fazendo-o incorporar certas disposições que lhe permitia transitar por entre os diferentes campos da sociedade. Para tanto, os diálogos platônicos terão que ser lidos com preocupações historiográficas, mediante pressupostos teóricos, que consigam projetá-los como meio pelo qual este sujeito se relacionava com o campo literário de Atenas. Com o objetivo de reconstruir a biografia de Platão, a análise tem que ser direcionada para a materialidade que determina a sintaxe através da qual a filosofia platônica foi enunciada, isto é, a sua prática de escrita. A dramaticidade, sob a forma do heroísmo socrático, torna-se ponto de convergência da investigação dado que indica as escolhas peculiares vividas por um sujeito e efetivadas em meio às regras socioculturais que definiam o campo literário no qual Platão escreveu os seus diálogos. / To interpret Plato's thought historically, one must first ask an essential question: who was Plato? The answer tends to be multiple when given by a historian who lives the daily postmodernity. Thus it can be said that Plato was a Greek who lived from 429 BC. C. to 348 a. C., member of an aristocratic family that descended from the legislator Solón, citizen of Athens, philosopher and disciple of Sócrates, writer that composed numerous Socratic dialogues and head of a philosophical thiasos called Academy. However, these aspects are only clear if Plato is seen as a historical subject, which implies understanding his thought as an action cut by sociocultural practices that subjected him, making him incorporate certain provisions that allowed him to move through the different fields of society . For this, the Platonic dialogues will have to be read with historiographical concerns, by means of theoretical presuppositions, that can project them as a means by which this subject was related to the literary field of Athens. In order to reconstruct Plato's biography, the analysis has to be directed to the materiality that determines the syntax by which Platonic philosophy was enunciated, that is, its writing practice. Dramaticity, in the form of Socratic heroism, becomes a point of convergence of inquiry, since it indicates the peculiar choices lived by a subject and made effective in the midst of the sociocultural rules that defined the literary field in which Plato wrote his dialogues.
68

A transgressão de Melisso: o tema do não-ser no eleatismo / Melissus\' transgression: the theme of non-being in eleaticism

Nicola Stefano Galgano 22 February 2010 (has links)
Os historiadores da filosofia parecem quase todos de acordo ao atribuir a Parmênides o início da reflexão a respeito do ser. Mas no Poema encontramos também um discurso a respeito do não-ser. A deusa, a voz de Parmênides, diz que o caminho do não-ser é caminho impercorrível e que ademais, o não-ser não pode nem ser dito e nem ser pensado como origem da geração e da corrupção das coisas. Melisso aparentemente leva esse preceito à últimas conseqüências, pois se não há geração e corrupção, para ele o mundo é infinito, eterno, uno e imutável. Além disso, Melisso nega totalmente os fenômenos, julgando-os um engano dos sentidos. Surge a pergunta: eles estarão falando do mesmo não-ser? Este trabalho tem por objetivo estabelecer as noções respectivas de não-ser em Parmênides e em Melisso. Verificadas as noções de não-ser, elas são comparadas de forma a evidenciar as diferenças: a noção de não-ser de Parmênides aponta para a contradição (noção ontológica); a noção de não-ser de Melisso aponta para o nulo (noção lógica). O trabalho conclui que Melisso transgride o preceito da deusa parmenidiana, usando o não-ser no discurso e no pensamento, pois para ele já não era um conceito contraditório, mas um conceito de ausência, próximo ao nosso conceito de zero. Como complemento, a pesquisa aponta que na seqüência histórica, o conceito de não-ser criticado pelos filósofos posteriores é mais o conceito de Melisso do que aquele de Parmênides. Esse apontar complementar é obtido com um rápido sobrevôo nas filosofias de Górgias e de Platão, com o intuito de abrir a problemática dos próximos passos da pesquisa. Nosso trabalho confirma também o isolamento histórico de Parmênides, tendo sido um inovador sem seguidores. / Almost all the philosophy historians seem to agree attributing to Parmenides the beginning of the reflection about being. In the Poem, however, we also find a speech about not being. The goddess, voice of Parmenides, says that the way of not being is a non accessible way and furthermore not being cannot be said nor thought as the origin of coming-to-be and passingaway of all things. Melissus seems to convey that precept to its boundaries, for if there is no coming-to-be and no passing-away, the world is infinite, eternal, one and immutable. Furthermore, Melissus denies the entire world of experiences, considering it a mistake of senses. There arises a question: are they speaking about the same? This work aims to set up the notions of not being in Parmenides and Melissus. Once examined that notions, they are confronted to make evident he difference: the notion of not being in Parmenides points towards a contradiction (ontologic notion); the notion of not being in Melissus points towards the null (logic notion). The work reaches the conclusion that Melissus transgresses the precept of the parmenidian goddess, using not being in saying and thinking, for it wasnt, in his vision, a contradictory concept, but a concept of absence, close to our concept of zero. In order to complement, our inquiry indicates that, in the historical sequence, the concept of not being rejected by subsequent philosophers is more the Melissus concept than Parmenides one. The direction given is obtained in a quickly overflying in Gorgias and Platos philosophies, with the aim of opening the problematic to next steps of inquiry. Our work confirms also the loneliness of Parmenides, for he was a renovator without followers.
69

La Description du Tableau représentant le monde par Jean de Gaza : édition, traduction, commentaire / The Description of the Depiction of the World by John of Gaza : edition, French Translation, Commentary

Renaut, Delphine 07 December 2009 (has links)
Ce travail de thèse porte sur l’édition, la traduction et le commentaire de la Description du Tableau représentant le monde par Jean de Gaza. Ce poème de sept cent trente-deux vers (29 trimètres iambiques et 703 hexamètres) écrit en grec est datable de la première moitié du VIe siècle. La nouvelle édition s’appuie non seulement sur l’examen du témoin principal, le Parisinus Suppl. gr. 384, mais aussi sur la mise en perspective des copies apographes et des éditions anciennes. La traduction, en français, est le premier travail de ce type proposé dans une langue moderne. Les notes ont pour finalité d’aider la compréhension de la lettre du texte. Le commentaire, quant à lui, s’organise autour de deux thèmes : d’une part la relation entre la Description rhétorique et l’iconographie qui peut lui être associée, de l’autre des considérations sur la poétique de Jean de Gaza à travers l’étude littéraire, intertextuelle et philosophique du poème. Les Annexes comportent un lexique, la scansion intégrale du poème, les illustrations, la bibliographie, les indices et tables et la table des matières. / The aim of the present doctoral dissertation is to edit, translate and comment the Description of the Depiction of the World by John of Gaza. One can date this seven hundred and thirty two verses poem (29 trimetres and 703 hexametres) written in Greek to the first part of the VIth Century A.D. The new edition of the poem relies on studying the main manuscript (Parisinus Suppl. gr. 384) as well as considering the apograph copies and the ancient editions. The translation into French is the first work of that type ever offered in any modern language.The notes help the direct understanding of the text. The commentary is divided according to two prospective: first, the relation between the rhetorical Description and the associated iconography, second, some considerations about John of Gaza’s Poetic through the literary, intertextual and philosophical study of his poem. The Annexes contain a lexicon, the integral scansion of the poem, illustrations, bibliography, indices and tables and the general table of contents.
70

Les interprétations de la doctrine platonicienne de la réminiscence dans la tradition médio et néoplatonicienne grecque / The readings of Plato’s doctrine of recollection in the greek medio and neoplatonician tradition

Youm, Paul 11 February 2010 (has links)
Auteurs de la philosophie grecque médioplatonicienne ( Philon le juif, Plutarque, Alkinoos, Maxime de Tyr,l’auteur anonyme du Commentaire sur le Théétète, Longin, Numénius ) et neuf auteurs de philosophienéoplatonicienne ( Plotin, Porphyre, Syrianus, proclus, Damascius, Simplicius, Jean Philopon, Olympiodore,Elias ) ont servi de matière textuelle à ce travail qui a essayé de tracer l’évolution des interprétations de la doctrine platonicienne de la réminiscence : l’expérience à travers laquelle l’âme se souvient des réalités intelligibles qu’elle a oubliées d’une certaine façon devient, chez ces auteurs, l’occasion de considérer l’oubli comme une sorte d’évidence ontologique, de telle sorte que la question n’est pas souvent abordée, contrairement à la place qu’elle prend chez Platon. Le difficile problème du lien entre l’âme et le corps de renverse au bénéfice d’une valorisation du donné sensible, en particulier de la beauté sensible, qui devient le point de départ nécessaire de la réminiscence : c’est donc qu’il y a une trace de l’intelligible et de l’universel dans ce sensible : toute la question de la réminiscence devient, avec ces auteurs, une enquête sur comment l’âme saisit ces objets intelligibles qui avec le Néoplatonisme entrent dans uns structure ontologique de plus en plus complexe. La saisie du sensible par l’âme révèle la possession par l’âme de ce que les Médio platoniciens appelleront les notions communes, dont le statut cognitif est évolutif, savoirs innés a priori, appelées à devenir de vraies connaissances à condition qu’elles soient articulées correctement par l’intellect. Ces philosophes voient ainsi apparaître, dans le champ platonicien, une raison d’établir une concorde philosophique entre Platon et Aristote,afin de réussir à démontrer que la beauté intelligible est l’objet du souvenir de l’âme à partir de la beauté sensible : les Néoplatoniciens en particulier y arrivent en expliquant que l’objet de la réminiscence, le savoir et la beauté intelligible, se déclinent en plusieurs états progressifs ( forme dans le sensible ou universel sensible,universel abstrait) jusqu’à l’état ultime, l’universel intelligible, résultant du fait les formes qui sont dans l’âme convoquent le souvenir des formes paradigmatiques. C’est tout ce processus qui fait la spécificité de la réminiscence dans la pensée tardo-antique, sans compter que par rapport à l’emploi du mythe chez Platon, Plotin,Plutarque et Hermias ont travaillé à rendre cette notion du souvenir en abordant précisément la question du désir par une réflexion sur « Eros » et les formes psychiques (logoï), le coup de foudre ou l’élan de l’âme vers la beauté dont elle se souvient. A l’arrivée, au VI eme siècle après J.C, c’est donc Platon et Aristote réunis qui font la nouvelle doctrine de la réminiscence à travers les lectures qui ont été faites du Ménon, du Phédon, du Phèdre,du Banquet, du Théétète et du Timée. / From Philo of Alexandria to Elias through Alkinoos, Plutarch of Cheroneus, Plotinus, Porphyrus, Syrianus,Hermias, Proclus, Damascius, Simplicius, Olympiodorus, twenty eight texts written by sixteen authors of medioand neoplatonician philosophy have permitted us to deal with how these commentators read and understand thePlato’s theory of recollection. Reading Plato was, for them, dealing with how truth is being revealed to thehuman soul; that is to say, how the soul which have known things before entering bodies recollect them, how itovercomes oblivion.It is usually claimed that recollection in Plato is in the Meno, Phaedrus and Phaedo dialogues.Thus, we notice that Theaetetus and Timaeus were visited by commentators whose aim was to show that thetheory of recollection is the way truth is revealed in the soul’s discurse. For Plato, recollection is an a properexperience for human beings, for the tradition, that is the same attitude, except a surprising formula of Proclusthat we can find in an Elias’s text. For Plato, the soul, as it is said in the Meno, possesses knowledge; due to theMedioplatonicians specially, the common notions («koinai ennoiai» ), we have seen that the human knowledgecomes out as the product of recollection, but by a starting step in which these knowledge are need stimulation andclarification. Moreover, as soon as with Plotinus appeared the philosophical concept of forms in the soul, itbecame clearer for Syrianus, Hermias, Proclus, Damascius, Simplicius and others that intelligible forms werepresent in the soul as images. Concerned a lot by philosophical «symphonia» between Plato and Aristotle, theyintroduce the problematic of Universals through Aristotle writings, particularly through Categories. From thenon, recollection became a process which can be divided in various cognitive steps or various attainments ofdifferent types of «logoi». The consider the role of sensible beauty, the important place of abstraction, but finally,for most of them, recollection is specially the crucial moment when the soul recollect the intelligible forms,moving itself, as dynamic as «Eros», and, in its turn, produce forms. As a conclusion, recollection start later thenin Plato’s conception and moreover, it may go trough out and concern the realities above the level of intelligibleforms. Those are variations of the theory according to commentators who were generally convince that theirsearch was strictly truth and only truth, rather than fidelity toward Plato himself.

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