Ce travail vise à définir les conditions d'un renouvellement de la portée théorique et empirique du concept d'espace public. À partir d'une lecture critique du livre fondateur de Jürgen Habermas et des principales contributions dans le champ des Sciences de l'information et de la communication, en m'inscrivant dans une démarche interdisciplinaire faisant appel à la philosophie, aux études littéraires et linguistiques, à la géographie, à la sociologie et à l'ethnologie, et en m'appuyant sur des entretiens avec des lecteurs de presse régionale, je propose d'opérer quatre renversements de perspective permettant de dépasser les limites de la conception habermassienne de l'espace public. Il s'agit tout d'abord de renoncer à toute idée d'un âge d'or pour considérer l'espace public comme un ensemble de processus dynamiques. La deuxième étape consiste à le concevoir comme le lieu symbolique de formation des opinions personnelles, et non, comme le fait Habermas, comme le creuset d'une opinion publique plus fantasmée que scientifiquement établie. La conception universelle, unique et médiatique de l'espace public habermassien constituant elle aussi une impasse, un troisième renversement conduit à envisager un espace public fragmenté, local et conversationnel. Ces trois premiers renversements de perspective sont rien moins que nécessaires pour pouvoir continuer à étudier l'espace public dans le monde contemporain. Ils permettent d'en faire un concept central dans l'étude de la circulation des idées et des nouvelles. Mais, comme le montrent les entretiens, ils trouvent aussi leurs limites en ce qu'ils n'autorisent qu'un abord superficiel de la question de la formation des opinions personnelles. Donner sa pleine mesure au potentiel heuristique de l'espace public passe donc par un quatrième renversement de perspective, qui consiste à faire sortir le concept de la théorie de l'agir communicationnel pour l'intégrer à une théorie de la société capable d'expliciter les rapports sociaux. Là où Habermas réifiait son concept en le soumettant à l'illusion d'une société guidée par la recherche de l'entente, une critique marxiste ouverte aux différentes recherches sur les processus de socialisation permet à l'espace public de prendre en compte les conditions objectives et les rapports de force dont est faite la société.

Thesis advisor: David M. Rasmussen / Following the idea that human rights are anchored in many cultures and find their support in many traditions, the contemporary human rights corpus is a fruit of a long history whose roots can be traced back to different societies in addressing the universal questions of injustice. If one adopts such a historical evolution of human rights, their universality might be affirmed on the assumption that they are coexistent to every human society. This view is, however, challenged by scholars who claim that the current human rights regime does not owe anything to other cultures, since they are essentially Western. The consequence of such an understanding touches the heart of the human rights’ perennial question concerning their universality, and it is the source of the Third World’s critiques. Indeed, if conceptually, culturally and historically, human rights are Western, how do they become universal? This question was first raised by the American Anthropological Association in its now well-known 1947 statement, even before the existing human rights instruments were framed. Today, it has been taken up by some Third World critics. For them, human right movement is an imperialistic swirl of Western liberalism upon other societies under the banner of United States of America that has replaced the former European imperialistic powers such as France and United Kingdom. According to these critics, there is no other area where human rights are imperialistically used by the West than in the so-called humanitarian intervention. Usually evoked as an urgent need to protect human rights, humanitarian intervention is seen as another name for the neo-colonialism in the Third World, as it is carried out by Western Powers against states in the Third World. Two challenges arise from these views. On the one hand, because of their Western origin, human rights are decried as Western and, therefore, they should not be imposed on other cultures. On the other hand, their imperialistic use by the West is an acute difficulty stemming from the global political context after the fall of Communism as a competing ideology with liberalism in 1990s. These challenges affect the theoretical justification as well as the implementation of human rights. For, according to the critics, human rights are purposely framed in liberal terms because they have to pursue and advance the Western project of conquering the whole world. Therefore, they claim, the actual spread of Western liberalism under human rights label is neither incidental nor accidental; it is a continuation of the Western imperialism which started long ago with economic exploitation, slavery and colonization of the rest of the world. Human rights is only a neutral term to translate the same reality. To those who reply that the contemporary human rights regime, starting with Universal Declaration of Human Rights, is a fruit of an international group with a diverse background, the critics respond that all of them were trained in the Western culture. And if one presents the role of the local human rights activists in the non-Western world, the critics consider them as Western mercenaries in local colors. That is why, while it springs from the cultural critique, the imperialistic challenge to human rights is a serious one because it attacks the human rights regime in its purpose and in its practice. It does not reject human rights only because they are extrinsic to the non-Western culture –cultural relativism—; rather, human rights are rejected because they are channels of oppression and exploitation as was and has always been the Western imperialism. The question now is: what do human rights become in this case? Is it possible to rescue them from both the cultural critics and imperialistic crusaders? Such a project would aim at maintaining and affirming their historicity as Western, yet showing that they are open to the possibility of being practiced in other cultures and other contexts. That it is the goal of this dissertation whose thesis is that, by domesticating human rights we retrieve the purpose of human rights of protecting and enhancing human dignity and, at the same time, it becomes possible to satisfactorily address the cultural and imperialistic challenges. Indeed, instead of thinking that people adopt and use human rights discourse because they like their individualistic side, the domestication of human rights pays attention to the process through which human rights as moral norms are incorporated in local cultures. Relying on the anthropological works that focus on the way human rights norms are integrated in different cultural contexts, this project endeavors to build a normative account of human rights based on these local practices. Philosophically speaking, domestication of human rights takes up Beitz’s insight of human rights as an emerging practice, and brings it to the beneficiaries of human rights purpose, instead of remaining at the legal level where only states are accepted as credible interlocutors, while they are the most suspected violators of human rights. / Thesis (PhD) — Boston College, 2016. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

Hur ser familjehem och socialtjänst på familjehem? Denna studie undersöker och analyserar utifrån nio intervjuer med stöd i Habermas kommunikativa handlingsteori hur aktörer inom socialtjänst och familjehem upplever familjehemsvårdens uppdrag och dess förutsättningar.Resultatet beskrivs och analyseras utifrån uppdrag, samhälle och kommunikation. Det visar sig att det mellan grupperna finns likheter i hur uppdraget upplevs, i vilka behov de familjehemsplacerade barnen har, och även hur barnen initialt behöver tas emot i familjehemmet. Det skiljer sig dock i hur aktörerna uppfattar uppdragets mål, strategier och arbete. Det finns också skillnader i hur aktörerna ser på vad uppdraget kräver av familjehemmen. Respondenterna uttrycker begreppet ”visdom” som en viktig resurs hos familjehemsföräldrar, men beskriver olika förståelser för hur sådan utvecklas.Samhällets ramverk av förutsättningar för familjehem uppfattas av de flesta aktörer och samtliga intervjuade familjehem som otidsenliga. De menar att såväl ekonomiska förutsättningar som trygghet behöver utvecklas om det ska vara möjligt att rekrytera familjehem i framtiden.Kommunikationen, och framför allt kommunikationens kvalitet, mellan socialtjänst och familjehem avseende dels samverkan i ärenden och dels utveckling i form av handledning upplevs väldigt olika mellan grupperna. De kommunikativa processerna störs av såväl maktobalans och aktörernas olika positioner i förhållande till kommunikationen som bristande gemensam förståelse för arbetets innehåll och dess krav.Ett viktigt ämne för vidare studier torde vara förståelserna för vårdens innehåll och de kommunikativa processerna runt familjehemsvården, såväl i samverkan som i kompetens- och processutveckling. Hur begreppet visdom förhåller sig till familjehemsvård skulle i sig vara ett intressant område för vidare forskning.

Made available in DSpace on 2015-04-14T13:55:02Z (GMT). No. of bitstreams: 1 419772.pdf: 577605 bytes, checksum: 2e838d9686c1eb2d03dec4db04d1e570 (MD5) Previous issue date: 2009-11-30 / Com o surgimento da comunica??o em n?vel global, os seres humanos encontramse ligados como nunca antes na hist?ria da humanidade. Em meio ao que convencionamos denominar de Globaliza??o, a racionalidade humana recebe novos desafios que se perfilaram com o desenrolar hist?rico. Frente a estes novos desafios, os antigos paradigmas da racionalidade ocidental, bem como nossa organiza??o social tentam configurar-se com sa?das que respeitem as conquistas anteriores tais como a condena??o da escravid?o e os direitos humanos e, ao mesmo tempo, criem solu??es para graves problemas como os de cunho ambiental e da satisfa??o das necessidades sejam elas econ?micas ou morais da comunidade globalizada. Para tanto, baseado no ideal Kantiano de uma Paz Perp?tua onde os povos, al?m de adotarem um modelo republicano, ainda viveriam em harmonia com as demais republicas, Otrified H?ffe, prop?em a forma??o de uma Republica Mundial ?nica. Respeitando a diversidade e os Estados nacionais j? existentes, garanta o cumprimento de normas ambientais e dos direitos humanos. Tal rep?blica remonta sua legitima??o frente a uma nova forma de teoriza??o sobre o estado, que n?o busca mais suas especifica??es apenas no conflito ou apenas na coopera??o, mas em uma nova forma de fundamenta??o: a troca. H?ffe n?o mais embasa a legitima??o sob pontos de vistas que se polarizam entre um altru?smo ou um ego?smo, mas em trocas rec?procas que garantam determinados objetivos. Tal mudan?a ? acompanhada pela proposta de uma mudan?a no paradigma racional, que agora visa uma comunica??o ?tica. Onde um sistema ou a burocracia estatal deve manter-se afastada de um mundo da vida, de cada sujeito, proporcionando de forma ?tica a conviv?ncia de todos os seres humanos. Em sua teoria de agir comunicativo, Habermas apresenta tal prot?tipo, relegando uma importante contribui??o para filosofia. No presente trabalho, ap?s uma apresenta??o detalhada de ambas as propostas, ser? proposta um debate entre as id?ias de ambos os autores, a fim de proporcionar uma nova vis?o sobre a possibilidade da cria??o de uma Rep?blica Mundial Subsidi?ria, de tal forma que a import?ncia de tal discuss?o se apresenta no mesmo grau da inova??o para uma Rep?blica Mundial Subsidi?ria, que, por sua vez, se efetivada, tocar? na vida cotidiana de cada um dos sujeitos do mundo.

Made available in DSpace on 2015-04-14T14:23:27Z (GMT). No. of bitstreams: 1 444490.pdf: 1334210 bytes, checksum: 889808ec32b03559b3a2e21c1a1fefe2 (MD5) Previous issue date: 2012-11-13 / This dissertation, entitled The formation of the self in Mead and Habermas: challenges and implications for education , is the result of a doctorate research study on education and aims to address the issue of self-formation, as a process of subjectivity and stabilization of a personal identity, within the context of the post-metaphysical thinking, based on George Herbert Mead s symbolic interactionism and on J?rgen Habermas s theory of communicative action. This research also discusses the role of the school in the formation process of subjects, particularly with respect to the challenges and implications which result from both theoretical positions. It is a theoretical study, in the area of philosophy of education, which includes literature review, a presentation of the main concepts involved in this issue, and a hermeneutic endeavor to locate, understand and argue logically based on issues and concepts presented. Throughout the discussion it is possible to notice that the individuation process occurs through socialization. The mechanism of communication is the structuring principle of the mind, of the self, of the identity of the self and of the human society. Personal identity is structured by the internalization of collective norms and conventions, the progressive development of the internal structures of the self, the continuous processes of individual social learning, processes of decentralization and acquisition of rationality within communicative and symbolic contexts. The stabilization of a post conventional identity, the last level of the ideal development of personality, can be understood considering an increasingly universal action and the structuring of a meaning and a biography in one s own existence. Such kind of identity offers the possibility of a self-understanding, which allows the subject to act with autonomy and responsibility in relation to themselves, to society and to culture. The school as an institution, through systematic and intentional teaching and learning processes, can effectively contribute to the formation of the self and the building of a personal identity in higher levels, thus qualifying the subjects to appropriate and reconstruct the inherited cultural knowledge, to establish judgments concerning world issues, to coordinate their actions together with other members of the social group and to participate in the interaction and socialization processes of the individuals. This contribution will be of a higher quality as the pedagogical actions, taken within the school environment, are outlined based on assumptions of interaction, dialogue and participation, always respecting the multiplicity of human dimensions and aiming at the formation of competent subjects in esthetic, expressive, interpretative, moral, social and discursive dimensions. / A presente tese, intitulada A forma??o do eu em Mead e em Habermas: desafios e implica??es ? educa??o, fruto de uma pesquisa de doutoramento em educa??o, tem por objetivo abordar o tema da forma??o do eu, enquanto processo de subjetiva??o e de estabiliza??o de uma identidade pessoal, no contexto do pensamento p?s-metaf?sico, a partir do interacionismo simb?lico de George Herbert Mead e da teoria da a??o comunicativa de J?rgen Habermas. A investiga??o tamb?m discorre sobre o papel que a escola desempenha nos processos de forma??o dos sujeitos, especialmente no que tange aos desafios e ?s implica??es decorrentes das posi??es te?ricas dos autores anteriores. Trata-se de um estudo de cunho te?rico, no campo da filosofia da educa??o, que engloba revis?o bibliogr?fica, exposi??o dos principais conceitos implicados no problema e esfor?o hermen?utico por situar, compreender e argumentar logicamente a partir das quest?es e dos conceitos em tela. No decorrer da argumenta??o ? poss?vel perceber que o processo de individua??o se d? pela socializa??o. O mecanismo da comunica??o ? o princ?pio estruturante da mente, do self, da identidade do eu e da sociedade humana. A identidade pessoal estrutura-se mediante a internaliza??o das normas e das conven??es coletivas, o desenvolvimento progressivo das estruturas internas do eu, processos cont?nuos de aprendizagem individual e social, processos de descentra??o e de ganhos de racionalidade em contextos comunicativos e simb?licos. A estabiliza??o de uma identidade p?s-convencional, ?ltimo n?vel de desenvolvimento ideal da personalidade, pode ser compreendida a partir de um agir com fim cada vez mais universal e da estrutura??o de um sentido e de uma biografia para a pr?pria exist?ncia. Tal classe de identidade abre a possibilidade de um autoentendimento, que permite ao sujeito agir autonomamente e de modo respons?vel diante de si mesmo, da sociedade e da cultura. A institui??o escolar, mediante processos de ensino e de aprendizagem sistem?ticos e intencionados, pode contribuir efetivamente na forma??o do eu e na estrutura??o de uma identidade pessoal em n?veis mais elevados, qualificando os sujeitos a que se apropriem e reconstruam o saber cultural herdado, estabele?am entendimentos acerca de algo no mundo, coordenem as a??es com os demais membros do grupo social e participem de processos de intera??o e de socializa??o individuadores. Tal contribui??o ser? mais qualificada ? medida que as a??es pedag?gicas, efetivadas no ambiente escolar, delinearem-se sob os pressupostos da intera??o, do di?logo e da participa??o, respeitando a multiplicidade das dimens?es do humano e objetivando a forma??o de sujeitos competentes na dimens?o est?tica, expressiva, interpretativa, moral, social e discursiva.

There is a consensus today that we have witnessed the end of postmodernism in both fiction and theory. Due to contemporary fiction’s break with postmodernism being recent, little research has been done to outline the parameters of what exactly this break entails and its relationship to theory and current socio-political issues. The aim of this thesis is to attempt to differentiate between postmodernist fiction and contemporary fiction that was produced from the late 90’s up to today, outline its main characteristics and suggest alternative ways theory may be used to critically analyse fiction. We will be looking at how Habermas’s, Agamben’s, Žižek’s and Badiou’s theories, as well as, a reconsideration of some of Derrida’s and Baudrillard’s theories, can help elucidate certain aspects of contemporary fiction and vice versa. Some of the novelists that will be considered in this discussion are Paul Auster, Don DeLillo, Douglas Coupland, J G Ballard, Julian Barnes, Jonathan Coe and Michel Houellebecq due to their close association with postmodernism and its aftermath. The thesis is divided thematically in five chapters. In the first chapter we will be discussing the impact of 9/11 on contemporary fiction in relation to Derrida’s, Habermas’s, Baudrillard’s and Žižek’s responses to the attacks. The second chapter is concerned with notions of reality and its representations in contemporary fiction. It will be discussed how they differ from Baudrillard’s conceptualisation of hyperreality during postmodernity in light of Badiou’s and Žižek’s theory mainly. The realist/antirealist debate will also be addressed. The third chapter is a consideration of notions of subjectivity in both contemporary theory and fiction and how they may be said to differ from playful, schizophrenic representations of the subject during postmodernity. The fourth chapter is concerned with the return of the political in both theory and fiction after the supposed apoliticality of the postmodern novel, which we will also be addressing. The final chapter is an investigation of the re-emergence of the religious in contemporary culture, including the novel, which proves that the death of meta-narratives may not have been that final after all.

Made available in DSpace on 2015-03-05T17:16:47Z (GMT). No. of bitstreams: 0 Previous issue date: 5 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente estudo trata dos problemas filosóficos conexos à teoria direito contemporânea. Para tanto, apresenta a filosofia no direito, e não do direito, como o locus privilegiado em que se coloca e se pensa a tríplice questão – como se interpreta, como se aplica e como se fundamenta –, inerente a qualquer teoria do direito que pretenda ser contemporânea e/ou pós-metafísica. Analisa, em seguida, a decadência do positivismo jurídico e a premente necessidade de teorização do neoconstitucionalismo. Foca-se, então, na pretensão habermasiana de construir uma teoria discursiva do direito capaz de superar as insuficiências atreladas ao paradigma da filosofia da consciência. Procura, por fim, desenvolver algumas das críticas hermenêuticas à teoria procedimental, com base sobretudo em Gadamer, na tentativa de resgatar as condições de possibilidade para a elaboração de uma teoria jurídica contemporânea, isto é, uma teoria do direito pós-positivista e pós-metafísica

Submitted by Maicon Juliano Schmidt (maicons) on 2015-03-17T13:35:38Z No. of bitstreams: 1 00000806.pdf: 515189 bytes, checksum: 65d5b3bb55c465f5c4923c1532e7b9b7 (MD5) / Made available in DSpace on 2015-03-17T13:35:38Z (GMT). No. of bitstreams: 1 00000806.pdf: 515189 bytes, checksum: 65d5b3bb55c465f5c4923c1532e7b9b7 (MD5) Previous issue date: 2013-01-01 / Nenhuma / Este estudo objetivou examinar a conformidade de laudos periciais elaborados por peritos contábeis da Comarca de Tangará da Serra, MT. Trata-se de uma pesquisa aplicada, na medida em que foi desenvolvida para responder um problema específico, tendo abordagem quali-quantitativa, pois a resposta ao problema deu-se por meios quantitativos e com análises qualitativas. Quanto ao objetivo a pesquisa se enquadra como descritiva, já que os dados obtidos foram objeto de análise descritiva no capítulo destinado à análise; e documental, pois foram utilizados laudos periciais e sentenças exaradas por juízes em relação a uma amostra de processos compreendidos no período de 2006 a 2010. Os dados obtidos permitiram considerar que a atuação dos peritos foi adequada, na medida em que estes se pautaram nos preceitos normativos para a confecção de seus laudos; que a utilização dos laudos pelos juízes foi muito satisfatória, servindo de base para estes fundamentarem suas decisões; e que foi possível perceber proximidade entre a perícia contábil e a teoria de ação comunicativa de Habermas, já que a perícia é uma ferramenta que age socialmente para esclarecer e oferecer fundamentos técnicos na solução de litígios. / This study aimed to assess the compliance of forensic reports prepared by accounting experts of the judicial district of Tangará da Serra, MT. It was used an applied research methodology, once it has been developed to address a specific problem, and a quali-quantitative approach, once the answer to the problem was found by quantitative and qualitative means analysis. Regarding the research objective, it qualifies as descriptive, once the obtained data were subject to descriptive analysis in the chapter regarding the analysis; and documentary, once it was used forensic reports and sentences by judges from a sample of cases within a period from 2006 to 2010. The obtained data showed that the experts work was adequate, once they have made their reports based on normative precepts; the use of their reports by the judges was very satisfactory, providing the basis for their decisions; and it was possible to see the closeness between forensic accounting and the theory of communicative action of Habermas, once the forensic report is a tool that socially acts to clarify and provide technical basis for resolving disputes.

Submitted by Setor de Tratamento da Informa??o - BC/PUCRS (tede2@pucrs.br) on 2015-04-24T13:38:48Z No. of bitstreams: 1 467621 - Texto Completo.pdf: 1459509 bytes, checksum: 3995f0881eecaa787a419bff819653b6 (MD5) / Made available in DSpace on 2015-04-24T13:38:48Z (GMT). No. of bitstreams: 1 467621 - Texto Completo.pdf: 1459509 bytes, checksum: 3995f0881eecaa787a419bff819653b6 (MD5) Previous issue date: 2015-03-05 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES / This research deals with a central question in philosophy: the problem of foundation. Although the concept of philosophical foundation has undergone profound transformations throughout history, it including the loss of their metaphysical, ontological and theological references, the underlying question to the theme remains the same: the search for rational grounds legitimating of thought and action. After the "Copernican turn" in philosophy undertaken by Kant and the pragmatic-linguistic turn in contemporary philosophy the question of foundation can to express as way follows: what is the transcendental element that is the practical attitude of human? In order to answer this question we will concentrate on the analysis of the thought of two great philosophers of contemporary: Theodor Adorno and J?rgen Habermas. In the meantime, we are dedicated to also examine the concept of rationality of each of these authors, as well as its normative statement of proposals of ethics. We wonder what is the model of reason more apt to examine the normative nature of issues and gnostic of our time, marked on the one hand, the technical prestige and technological sciences, which causes an instrumental view prevails human, on the other hand, often by perniciosa- influenced the mass media, which together with the deficit in the educational and cultural level prevents the full realization of the concept of majority (M?ndigkeit) as telos of individual and collective life as the promised Enlightenment. Our thesis is that dialectical reason developed by Adorno presents itself as a more comprehensive and effective proposal to equate these and other issues of our historic time. / Esta pesquisa versa sobre uma quest?o central na filosofia: o problema da fundamenta??o. Ainda que o conceito de fundamenta??o filos?fica tenha sofrido profundas metamorfoses ao longo da hist?ria, incluindo a perda de suas refer?ncias metaf?sicas, ontol?gicas e teol?gicas, a querela subjacente ao tema continua a mesma: a busca das bases racionais legitimadoras do pensamento e da a??o. Tendo em vista a ?virada copernicana? na filosofia empreendida por Kant e a reviravolta pragm?tico-lingu?stica na filosofia contempor?nea, a quest?o da fundamenta??o deixa-se expressar nos seguintes termos: qual ? o elemento transcendental que reside na atitude pr?tica do homem? Com o objetivo de responder a essa pergunta nos deteremos na an?lise do pensamento de dois grandes fil?sofos da contemporaneidade: Theodor Adorno e J?rgen Habermas. Nesse ?nterim, dedicamo-nos a examinar tamb?m o conceito de racionalidade de cada um desses autores, assim como suas propostas de fundamenta??o normativa da ?tica. Perguntamo-nos qual ? o modelo de raz?o mais apto a examinar as quest?es de natureza normativas e gnosiol?gicas de nossa ?poca, marcada, de um lado, pelo prest?gio da t?cnica e das ci?ncias tecnol?gicas, que faz com que prevale?a uma vis?o instrumental e praticista do homem, e por outro lado, pela influ?ncia? frequentemente perniciosa? dos meios de comunica??o de massa, que aliados ? semiforma??o no plano pedag?gico e cultural impede a plena realiza??o do conceito de maioridade (M?ndigkeit) enquanto telos da vida individual e coletiva como prometia o Iluminismo. A nossa tese ? a de que a raz?o dial?tica desenvolvida por Adorno se apresenta como uma proposta mais abrangente e eficaz para equacionar essas e outras quest?es de nosso momento hist?rico.

Made available in DSpace on 2016-04-25T19:20:54Z (GMT). No. of bitstreams: 1 ROBERTO PASCHOALI.pdf: 654301 bytes, checksum: 3ee8d65e13884352a28be15bd00ca1f4 (MD5) Previous issue date: 2008-06-05 / The herewith study has an analitical-philosofical outline and puts the dichotomy between solidarity and objectivity under moderation, more specifically, the focus of tension between the pragmatic conception of social companionship of Richard Rorty and the representacionist one of Jürgen Habermas. The first one edifies the commitment with solidarity above any manner of rationality, sticking with being loyal to the idea that there is nothing independent of the world of the man, of his conventions and practices. The second one, according to Habermas, point of view, submits any manner of human companionship to intersubjective rational principles, which go far beyond the cognitive-instrumental aspects of the human accomplishments that are essential for the social cohesion and the settlement of a fair and equalitarian society. The study concludes that: (a) it is possible, even not giving up on rationality, to be a solidarity member in a wider and socially fair society; (b) every human society is full with latent potential wealth which is plausible of physical, symbolic and spiritual assumption; (c) the societies in which the members have a standard of living that is below the line of poverty, potential wealth only becomes plausible of assumption as long as solidarity puts aside its supporting role in relation to the objective reason / O presente estudo tem um caráter analítico-filosófico e coloca sob reflexão a dicotomia entre solidariedade e objetividade, mais especificamente o foco de tensão entre a concepção pragmática de convivência social de Richard Rorty e a representacionista de Jürgen Habermas. A primeira alça o compromisso com a solidariedade acima de qualquer forma de racionalidade, mantendo-se fiel à idéia de que não há nada que independa do mundo dos homens, de suas convenções e práticas. A segunda, de acordo com o ponto de vista de Habermas, submete qualquer forma de convívio humano a princípios racionais intersubjetivos que vão muito além dos aspectos cognitivo-instrumentais das realizações humanas essenciais para a coesão social e o estabelecimento de uma sociedade justa e igualitária. O estudo conclui que: (a) é possível, mesmo não abrindo mão da racionalidade, ser um membro solidário numa sociedade mais ampla e socialmente justa; (b) toda sociedade humana é plena de riqueza potencial latente passível de apropriação física, simbólica e espiritual; (c) nas sociedades em que pessoas vivem abaixo da linha de pobreza, a riqueza potencial só se torna passível de apropriação desde que a solidariedade deixe de lado seu papel coadjuvante em relação à razão objetivante