Submitted by William Justo Figueiro (williamjf) on 2015-07-10T23:41:11Z No. of bitstreams: 1 50b.pdf: 1489684 bytes, checksum: 0bbae8048ccd36adaf53b67a0e485fea (MD5) / Made available in DSpace on 2015-07-10T23:41:11Z (GMT). No. of bitstreams: 1 50b.pdf: 1489684 bytes, checksum: 0bbae8048ccd36adaf53b67a0e485fea (MD5) Previous issue date: 2012 / Nenhuma / A presente Tese apresenta os processos de ruptura e continuidade como o caráter próprio do dizer filosófico que, focado com e pelo círculo hermenêutico, por princípio, possibilitam compreendermos, como seres humanos, à nossa própria existência, enquanto positividade ontológica instauradora de sentidos, junto com a totalidade relacional dos sentidos instaurados. Da mesma forma, esse articular entre os âmbitos nos possibilita colocar a Hermenêutica como o centro das questões tematizadas pelo dizer filosófico como um todo. O marco teórico da Tese parte de Heidegger e Gadamer, passando pela recepção crítica de Coreth, Bleicher, Grondin, Figal, Palmer, Stein, Rohden e Custódio. As investigações, parciais e provisórias, apontam no sentido de que os processos de ruptura e continuidade, ínsitos ao dizer filosófico, se constituem na abertura por onde podem fluir os sentidos da existência, como a experiência mesma de instaurar sentidos, enquanto, existencialmente, o próprio ser-no-mundo se oculta e desvela, no homem e pelo homem. / This thesis presents the processes of rupture and continuity as the character itself of the philosophic saying that, focusing on and through the hermeneutical circle, as a principle, enable us to understand, as human beings, to our own existance, as ontological positivity that establishes senses with the relational totality of the established senses. Likewise, this articulation between the ambits enables us to put hermeneutic as the centre of broached questions by philosophy as a whole. As theoretical support of this thesis we have made use of Heidegger and Gadamer as well as the critical reception of Coreth, Bleicher, Grondin, Figal, Palmer, Stein, Rohden and Custódio. The temporary and partial investigations show that the processes of rupture and continuity, inserted in the philosophic saying, are constituted in the opening of where existence senses may flow, as the experience of establishing senses. Whereas, existentially, the being in the world hides itself and unveils in the man and through the man.

Submitted by (lucia.rodrigues@ufrpe.br) on 2016-10-21T14:26:07Z No. of bitstreams: 1 Cacilda Tenorio Oliveira Machado.pdf: 747196 bytes, checksum: 4521087d05351f5895a55272c91ba3e2 (MD5) / Made available in DSpace on 2016-10-21T14:26:07Z (GMT). No. of bitstreams: 1 Cacilda Tenorio Oliveira Machado.pdf: 747196 bytes, checksum: 4521087d05351f5895a55272c91ba3e2 (MD5) Previous issue date: 2007-01-24 / The aim of this work is to investigate the existence of relationships among the conceptions of the Mathematic teachers about fractionary numbers and the teaching process of this subject in the 5th level of the fundamental school. Based on the theory of the Conceptual Fields from Vergnaud, we analyzed data by doing the comparison between two situations: how the teacher learned and how does he teaches the concept of fraction. Our exposition was compound by ten Mathematic teachers who teach in the 5th level, that, in the beginning were interviewed through out the DHC–Dialectical Hermeneutical Circle and after they had their fraction concept introductory class observed. Being this research made on a qualitative character, it was utilized the Interactive Methodology, cause of its meaningful contribution to collect and analyze data. The DHC technique made considerably easier the data collection and gave us the opportunity of a better interaction among the interviewed ones and the researcher. The results we found showed that as men as women were capable of carrying out good didactical transpositions, those teachers between 40 and 45 years old, the ones with more general time of teaching, the ones with more experience in the 5th level and those who act only in the Prived School were better in the observed classes. Other important factor to be considered is that the Mathematical Education haven’t influenced conceptions and parctices of teachers differently. We observed that there are teachers with a very well made conceptions about fractions, conscious that the didactical transposition which they are doing in their classes is disconnected from the pupils’ reality and as they know the necessity of a contextualized teaching of this subject, meanwhile they can not be free from old practices. This studying points to future researchers which ones can clarify the incoherence between teachers’ speeching and doing. We confirmed that there is a relationship between the conceptions that the teachers have about the Mathematic Knowledge and the procedures to teach and evaluate adopted by them. The part/all model is the most worked by the collaborator teachers of this research and almost always it is associated to the procedure of double counting which makes the pupils to think about fraction not as numbers to learn, but as part of things. We concluded that many difficulties from the pupils to learn about fraction is a consequence from the model of the Didactical Transposition done by the teacher in the moment of teaching that concept. / O objetivo deste trabalho foi investigar a existência de relações entre as concepções de professores de matemática sobre númers fracionários e o processo de ensino desse conteúdo na 5ª série do ensino fundamental. Baseados na Teoria dos Campos Conceituais de Vergnaud analisamos os dados coletados fazendo um confronto de duas situações: como o professor aprendeu e como ele ensina o conceito de fração. A nossa amostra foi composta por dez professores de matemática de 5ª série, que, inicialmente foram entrevistados através do Círculo Hermenêutico Dialético (CHD) e, posteriormente, tiveram observadas as suas aulas introdutórias do conceito de fração. Sendo esta pesquisa de caráter qualitativo, nela foi utilizada a Metodologia Interativa, pela sua contribuição significativa na coleta e análise dos dados. A técnica do CHD facilitou consideravelmente a coleta dos dados oportunizando uma maior interação entre os entrevistados e a pesquisadora. Os resultados encontrados apontam que tanto homens como mulheres foram capazes de realizar boas transposições didáticas, que professores da faixa dos 40 aos 45 anos, os com mais tempo geral de ensino, os com mais tempo de ensino na 5ª série e os que atuavam apenas na rede particular de ensino se saíram melhor na aula observada. Outro fator importante a ser considerado é que a formação em matemática não influenciou diferentemente concepções e práticas dos professores. Observamos que há professores com concepções bem elaboradas sobre fração, conscientes de que a transposição didática que estão fazendo em suas salas de aula está desarticulada da realidade dos alunos e sabedores da necessidade de um ensino contextualizado desse conteúdo, entretanto, não conseguem se desvencilhar de antigas práticas. Este estudo sinaliza para pesquisas futuras que possam esclarecer a incoerência entre o dizer e o fazer dos professores. Não observamos uma relação entre as concepções que os professores têm acerca do conhecimento matemático e os procedimentos de ensinar e avaliar por eles adotados. O modelo parte/todo é o mais trabalhado pelos professores colaboradores desta pesquisa e quase sempre é associado ao procedimento de contagem dupla, o que leva os alunos a pensarem frações não como números, mas, como partes de coisas. Concluímos que muitas das dificuldades dos alunos na aprendizagem de frações é conseqüência do modelo da transposição didática feita pelo professor no momento do ensino daquele conceito.

The medium is the message in the first place: the medium as presence, as the author. His contribution to the academic world is his academic Holographic Memoirs. His story, the author's memoirs, is a fictive-narrative discourse with an organic ubuntu open-endedness. The Hologram is both an autobiography, but also all the information at all places simultaneously – nonlocal in quantum physical terms - within an intense hallucinating dream: no illusion, but rather a HyperReality with all its Virtual Identities. The invention of tram hopping is the plot of the story. The plot is like an hourglass where the first part of the story is the emptying of the sand, the deconstruction of modernism, but while the top chamber runs empty and the bottom chamber fills up, so the deconstruction is simultaneously a dependent arising/(social) construction/ubuntuing to revival – the synagogal Shekinah presence of YAHWEH. The top chamber is the unreasonable Newtonian physics and the bottom chamber reasonable quantum physics. The metaphysics (before the physics) of the top chamber is poststructuralism and deconstruction, while the bottom chamber is the virtual Hebraic worldview that delutively merges ubuntu and Buddhism. The long narrow neck in the middle is the moonily narrative that lives us with psychology (Psycho-logic) lost in sociology (Social-physics). Hermeneutics is set forth in the same contrasting hourglass of the top chamber, the inherited tradition, emptying to what it should accomplish – (virtual) presence. / Philosophy & Systematic Theology / D. Th. (Systematic Theology)

Made available in DSpace on 2016-04-27T17:27:20Z (GMT). No. of bitstreams: 1 Silvio Moreira Barbosa Junior.pdf: 458094 bytes, checksum: 12f90be7301736f9b6f3e79d4952c0ad (MD5) Previous issue date: 2007-10-23 / This work follows the way in wich Martin Heidegger surpasses the proposition of a Phylo sophic Antropology through his project of a Fundamental Ontology. The Phylosophic Antropology he has in sight is the one of Max Scheler, and the specific problem from wich he takes over is the constitution of a unitary idea of man. Through the analisys of existence, Heidegger shows that so the detrmined object determined by the Phylosophic Antropology, the man, as the way of adressing the question about it, wields within the domain of Traditional Metaphysisc and, by this interven tion, are not capable to offer the desired unity. The modus operandi of Phylosophic Antropology underlines a indetermined character of the questio about man that it ignores on it importance, dealing this indetermination of what man is as an obstacle to be overcomed. This work stabilishes this indetermination, made present in the question for the unity of man with the structural unity of Dasein put uncoverd in anguish. Through this relation it s shown not only the reason why Phylosophic Antropology can not offer a unitary idea of man, but also the way in wich Fundamental Ontology overdoes the proposal of a Phylosophic Antropology / Este trabalho acompanha o modo pelo qual Martin Heidegger supera a proposta de uma antropologia filosófica a partir do seu projeto de ontologia fundamental. A antropologia filosófica que tem em vista é a de Max Scheler, e o problema específico do qual parte é o problema em se constituir uma idéia unitária de homem. Através da analise da existência, Heidegger mostra que tanto o objeto determinado pela antropologia filosófica, o homem, quanto o modo de dirigir a pergunta sobre ele, exercem-se dentro do âmbito da metafísica tradicional e, em decorrência disto, não são capazes de oferecer a unidade almejada. O modo de operar da antropologia filosófica evidencia um caráter indeterminado na pergunta sobre o homem, que ela ignora em sua importância, tratando a indeterminação do que seja o homem como obstáculo a ser superado. Este trabalho relacionará esta indeterminação, feita patente na pergunta pela unidade do homem, com a unidade estrutural do Dasein posto a descoberto na angústia. Através desta relação fica patente não só porque a antropologia não pode oferecer uma idéia unitária de homem, como o modo pelo qual a ontologia fundamental supera a proposta de uma antropologia filosófica

The medium is the message in the first place: the medium as presence, as the author. His contribution to the academic world is his academic Holographic Memoirs. His story, the author's memoirs, is a fictive-narrative discourse with an organic ubuntu open-endedness. The Hologram is both an autobiography, but also all the information at all places simultaneously – nonlocal in quantum physical terms - within an intense hallucinating dream: no illusion, but rather a HyperReality with all its Virtual Identities. The invention of tram hopping is the plot of the story. The plot is like an hourglass where the first part of the story is the emptying of the sand, the deconstruction of modernism, but while the top chamber runs empty and the bottom chamber fills up, so the deconstruction is simultaneously a dependent arising/(social) construction/ubuntuing to revival – the synagogal Shekinah presence of YAHWEH. The top chamber is the unreasonable Newtonian physics and the bottom chamber reasonable quantum physics. The metaphysics (before the physics) of the top chamber is poststructuralism and deconstruction, while the bottom chamber is the virtual Hebraic worldview that delutively merges ubuntu and Buddhism. The long narrow neck in the middle is the moonily narrative that lives us with psychology (Psycho-logic) lost in sociology (Social-physics). Hermeneutics is set forth in the same contrasting hourglass of the top chamber, the inherited tradition, emptying to what it should accomplish – (virtual) presence. / Philosophy and Systematic Theology / D. Th. (Systematic Theology)