Made available in DSpace on 2014-07-29T15:06:23Z (GMT). No. of bitstreams: 1 dissertacao diego a moraes etica e filosofia politica.pdf: 1249548 bytes, checksum: 9cefddcf30f677a1d97d12828d8b39b5 (MD5) Previous issue date: 2009-10-22 / This dissertation is aimed at analyzing Hannah Arendt's concept of Action, and consequently Power, and at showing how these two concepts are essential to the constitution of a genuine Public Space, where freedom and politics reign. I intend to divide it into three general parts, each containing pedagogically necessary subdivisions. On the first part, I will analyze Arendt's distinction between the three central categories for the understanding of modern times: labor, work and action. The action, seen as a pre-politics subjective realm, is the theoretical core of this chapter, along with how the action, side by side with speech, happens on human relations, on an inter-subjective realm. The second part talks about the unfolding of Action throughout the history of mankind, pointing out its many different interpretations, misconceptions and refutations over the centuries. Finally, the third part is set on the analysis of the resizing which the concept of action has suffered throughout the late modern period, mostly after the revolutions, especially the French and American ones, pointing to a new political horizon. / Proponho com esta dissertação de mestrado, abordar o conceito de ação e, consequentemente, de poder em Hannah Arendt, e como estas duas categorias comportam o fundamento para a constituição de um espaço público genuíno, onde reina a liberdade, conseguintemente, a política. Pretendo dividi-la em três partes gerais, contendo sub-partes necessárias, didaticamente, à sua composição. Na primeira parte, trataremos da diferenciação arendtiana para as três categorias centrais no entendimento da modernidade: o trabalho, a fabricação e a ação. Situando na ação o ponto nevrálgico de discussão, em sua esfera subjetiva , vista como manifestação pré-política, bem como a forma com que a ação paripasso ao discurso se configura nas relações humanas, passando para o terreno intersubjetivo . A segunda parte pretende dissertar sobre o curso da ação no decorrer da história da humanidade, situando suas diversas interpretações, distorções e recrudecimento ao longo dos principais eventos e épocas históricas. Por fim, a terceira parte tem como meta analisar o redimensionamento que o conceito de ação sofreu na modernidade tardia, sobretudo, após as revoluções, em especial, a francesa e a americana, apontando para um novo horizonte político.

Made available in DSpace on 2017-07-10T18:26:14Z (GMT). No. of bitstreams: 1 Luis Carlos da S Goetz.pdf: 649402 bytes, checksum: 70359a8dcced4af56b5d0a6f1508bad7 (MD5) Previous issue date: 2015-08-07 / Fundação Araucária / This research aims to investigate the Jean-Jacques Rousseau's works pedagogical theory of human existence. In its abstractions the author demonstrates analytical categories for the structuring of social morality. In the underlying social structure and how to establish the moral of human existence? According to Rousseau, by the faculties inherent in man authorized by the order of nature is that it allows all the advancements of mankind. understanding this order is with the unveiling of the structural foundations of social constitution in the construction of the collective subject. The structuring of moral and pedagogical in his political theory, cannot be separated, and are constant themes in his writings. The well-ordered education allows the individual animalized their ancestry to the social being in constant pursuit of happiness of the individual man. Empirical concrete achievements of this man are architected in Emile, or on Education and the Social Contract. These two works contains proposals for a politically organized society for the formation of a man in his full exercise of citizenship. The treaty on the political economy political training of human achievement is confronted with the corruption of the human spirit and this discovery Rousseau prepares its reports. By structuring their complaints, criticism and strategies theoretical formula for social coexistence seeking the origin of the human essence in the execution of societies. For the theoretical realization of its policy abstraction of formation of the social individual, to imagine the pre-social being, we question: what is the proposal of Rousseau for the formation of a free individual? The free individual, the theory proposed by the author, the strings attached, independent, autonomous and with its essential qualities intact, pre-existing in the state of nature, is based on which devices? The qualities of the original man linger in the abstract man? In their objections, socialization is an illusory quest for protection and guarantee of freedom, but what drives the individual to the union and civilization? Individuals in union to form a political body Establishing societies and those in need of a moral being. Rousseau's denunciation is concretized in the loss of natural freedom and the acquisition of a moral freedom that is subjective, how is the guarantee of this freedom? What the individual gains with socialization? What loses? Rousseau the research consists of a strategy to unveil the corruption of mankind in the structuring of civilizations. It is in this unveiling proposing their individual emancipation of pedagogy? These questions will guide the Proposals of pedagogy research in Rousseau's utopia, for the formation of a citizen and contemplation of transforming agent and transformed into a human being. Anchored in Rousseau's investigations this research seeks to understand the relationship between politics and education for the realization of the pedagogy that do es not limit the development of the individual, but that makes you feel the human condition in being free and autonomous. / Esta pesquisa tem por finalidade investigar nas obras de Jean-Jacques Rousseau a teoria pedagógica da existência humana. Em suas abstrações, o autor evidencia categorias analíticas para a estruturação da moral social. Em que se fundamenta a estruturação social e como se estabelece a moral da existência humana? Segundo Rousseau, pelas faculdades inerentes ao homem, autorizadas pela ordem da natureza, é que se permitem todos os avanços da espécie humana. A compreensão dessa ordem se dá com o desvelamento dos fundamentos estruturais da constituição social na construção do sujeito coletivo. A estruturação da ordem moral e pedagógica, em sua teoria política, não pode ser separada, e são temas constantes em seus escritos. A instrução bem ordenada permite ao indivíduo animalizado sua ascendência a um ser social na busca constante da felicidade do homem concreto. As realizações empíricas desse homem concreto são arquitetadas no Emílio ou da educação e no Do contrato social. Estas duas obras contem propostas de uma sociedade politicamente organizada para a formação de um homem em seu pleno exercício de cidadania. No Tratado sobre a economia política a formação política da realização humana se confronta com a corrupção do espírito humano e nessa descoberta Rousseau elabora suas denúncias. Ao estruturar suas denúncias, critica e formula estratégias teóricas de convivência social buscando a origem da essência humana na efetivação das sociedades. Para a concretização teórica de sua abstração política da formação do indivíduo social, ao imaginar um ser pré-social, questionamos: em que consiste a proposta de Rousseau para a formação de um indivíduo livre? O indivíduo livre, na teoria proposta pelo autor, sem amarras, independente, autônomo e com suas qualidades essenciais intactas, pré-existindo no estado de natureza, se fundamenta em que artifícios? As qualidades do homem original perduram no homem abstrato? Em suas objeções, a socialização é uma busca ilusória de proteção e garantia de liberdade, mas o que move o indivíduo à união e civilização? Os indivíduos em união ao formarem um corpo político instituem as sociedades e essas necessitam de um ser moral. A denúncia de Rousseau se concretiza na perda da liberdade natural e a aquisição de uma liberdade moral que é subjetiva, como se dá a garantia dessa liberdade? O que o indivíduo ganha com a socialização? O que perde? A investigação de Rousseau consiste em uma estratégia para desvelar a corrupção do gênero humano na estruturação das civilizações. É nesse desvelar que propõe sua pedagogia de emancipação do indivíduo? Estas questões propostas nortearão a investigação da pedagogia na utopia de Rousseau, para a formação de um cidadão e na contemplação de agente transformador e transformado em ser humano. Ancorada nas investigações de Rousseau essa investigação busca compreender a relação entre política e educação para a efetivação de uma pedagogia que não limite o desenvolvimento do indivíduo, mas que o faça sentir sua condição humana em sendo livre e autônomo.

O presente estudo procura sistematizar literatura, dados e informações sobre o processo da comunicação no contexto da sociedade contemporânea em mutação e relacioná-lo com as indicações que apontam as mudanças no sentido do trabalho na organização da vida atual. Assume-se aqui a hipótese de que o processo comunicacional contemporâneo reflete hoje mudanças de valores que se dão na crescente retomada da centralidade da vida humana, ao mesmo tempo em que deslocam e rearticulam os sentidos de compreensão do trabalho. / This study aims at reviewing the literature, data and information on communication process in the context of contemporary society in transformation and relates it to indications that point towards changes in the meaning of work in the organization of current life. It is assumed here the hypothesis that contemporary communication process reflects modifications in values that happen in the human life centrality increase, while moves and readjusts the meanings of work understanding.

Transhumanism is a philosophy and a contemporary movement dedicated to improving the human condition in various ways. This thesis explores how the transhumanist movement contributes to the contemporary conceptualization or reconceptualization of the human body and the human condition. Furthermore, this thesis discusses three transhumanist key concepts, namely Mind Uploading, Cryonics, and the Primo Posthuman, and how these ideas might affect the research participants’ understanding and enactment of the human body and the human condition. By relying on ethnographic methods, including semi-structured interviews and participant observations from a 12-week fieldwork in Arizona, the ethnographic material is then discussed with the use of Annemarie Mol’s body multiple theory. In addition to this, the material is also analyzed with literature discussing the three main themes of this thesis, namely the re-conceptualization of the body, the mind, and body dualism, and the redefinition of death and the dying body. The ethnographic material and the accounts made from the research participants illustrate that the body is enacted and understood as insufficient and fragile, cartesian, a current vehicle readable and quantifiable through numbers and graphs, and a body whose mind can be uploaded into a computational substrate by the transhumanist community. It also describes how the body can be enacted as alive, an anatomical object, and a body with agency and personhood. Furthermore, the thesis concludes that the transhumanist movement contributes to the contemporary conceptualization and reconceptualization of the human body and the human condition by enacting multiple bodies as well as discussing and imagining new possible human conditions and human bodies. Lastly, this thesis does not only address important anthropological questions regarding ontology and the enactment of the human body. It also discusses relevant questions about humans and technology, as well as questions regarding death and imagination.

La pensée chinoise de la « période axiale », considérée comme une réaction à la crise totale de la civilisation, se trouve marquée d'un caractère « éthique ». Ma thèse vise à fournir des éclaircissements sur les points aveugles de cette pensée éthique chinoise, à travers la psychanalyse, pour favoriser le renouvellement culturel.Ma thèse est divisée en six parties, dont chacune analyse les différents aspects de la pensée « éthique » chinoise : la question de la condition humaine et de sa relation à l’éthique ; la question de la culture et de la morale dans la pensée chinoise ; la question de la subjectivité dans la pensée chinoise ; le « complexe » de la piété filiale et la structure de la famille chinoise ; les idéaux politiques dans les trois traditions chinoises ; la pratique spirituelle taoïste : « jeûne du cœur »(xin zhai 心斋).A travers cette étude, la rencontre avec la psychanalyse devrait contribuer à mettre en lumière le malaise, les aspects aveugles de la pensée chinoise. Parce que c’est « lu du dehors » qu’elle redevient problématique, sinon elle « s’enfermerait dans le silence ou ne tiendrait que des propos convenus ». / The Chinese thought of the “axial period”, considered as a reaction to the total crisis of civilization, is marked by an “ethical” character. My thesis aims to provide clarification on the blind spots of this Chinese ethical thought, through psychoanalysis, to promote cultural renewal.My thesis is divided into six parts, each of which analyzes the different aspects of the Chinese "ethical" thought: the question of the human condition and its relation to ethics; the question of culture and morality in Chinese thought; the question of subjectivity in Chinese thought; the "complex" of filial piety and the structure of the Chinese family; the political ideals in the three Chinese traditions; the Taoist spiritual practice: "fasting of the heart" (xin zhai 心斋).Through this study, the encounter with psychoanalysis should contribute to shed light on the malaise, the “blind” aspects of Chinese thought. Because it is "read from outside" that it becomes again problematic, otherwise it "would shut itself up in silence or only make agreed remarks".

Religious diversity largely defines the present religious situation; comparative theology adaptively responds to this situation by comparing influential theological hypotheses from different contexts and developing theological hypotheses from that inquiry. The popularity and sophistication of the Bhagavad-Gītā and Fourth Gospel make these scriptures excellent comparative candidates. This dissertation situates these scriptures, interprets them, compares them, and constructs a philosophical theology from the comparison. Part I follows J.A.B. van Buitenen, Angelika Malinar, and Emily Hudson by situating the Bhagavad-Gītā in its original epic context, the Mahābhārata, and philosophical context: Sāṅkhya and Vedānta darśanas. It follows Robert Hill and George MacRae by situating “John” against its dual first-century backgrounds: Judaism and Hellenism. Part II provides an original interpretation of the scriptures. With Śaṅkara, Abhinavagupta, and Hudson, the dissertation interprets the Bhagavad-Gītā as reorienting Arjuna to see the subtlety of karma and dharma and to realize non-duality with Kṛṣṇa/Ātman/Brahman in the devotee’s heart. With Bultmann, Eckhart, Hill, and Neville, the dissertation interprets John as anti-gnostically affirming the cosmos as God’s Logos expression, which elicits love as the appropriate response to the Logos. Part III compares the scriptures in respect to ultimate reality and human existence, the main comparative categories. Ultimate reality comprises four subcategories: (1) cosmic scope and nature, (2) cosmological metaphysics, (3) ontology, and (4) avatāra/incarnation. Despite notable differences, both scriptures emphasize the non- duality of the cosmos with its indeterminate (nirguṇa/ἀόρατος) ontological ground. Existence comprises four subcategories: obligation, comportment, engagement, and life’s meaning. Realizing nonduality with Brahman, seeing everything as the expression of the Logos, provides ecstatic freedom, and the courage to be. Part IV develops a philosophical theology from the comparison. Einstein’s relativity theories weigh the probability that the cosmos pulsates or dies. Evolutionary theory shows that consciousness emerges as an adaptation to environments, not environments for consciousness’s pleasure. After distinguishing physical cosmology from cosmological metaphysics, the dissertation dialectically argues that the cosmos is real, but contingent on the ontological one, which is indeterminate (empty/nothing) apart from its shining forth in the cosmological many. Although this theological hypothesis requires greater breadth for stabilization, it remains tentatively viable for today’s religious situation. / 2024-09-06T00:00:00Z

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Submitted by Ricardo Cedraz Duque Moliterno (ricardo.moliterno@uefs.br) on 2017-07-13T21:44:40Z No. of bitstreams: 1 Disserta??o de Cinthia dos Santos Sacramento Eloi.pdf: 838093 bytes, checksum: 10589c979fb94518e9f72934312dcb03 (MD5) / Made available in DSpace on 2017-07-13T21:44:40Z (GMT). No. of bitstreams: 1 Disserta??o de Cinthia dos Santos Sacramento Eloi.pdf: 838093 bytes, checksum: 10589c979fb94518e9f72934312dcb03 (MD5) Previous issue date: 2016-05-16 / Funda??o de Amparo ? Pesquisa do Estado da Bahia - FAPEB / This present work represents a study of work of Lygia Fagundes Telles, with the objective of analyzing the tragic presence in her narrative. To achieve this goal were used books of short stories, novels, interviews of the authoress, academic works and books about her work among them studies: Lucas (1990), R?gis (1998), Silva (2001), Rufino(2007), Lucena(2008), Machado(2009) e Gomes(2011).They are analyzed the tales ?Venha ver o p?r do sol?, ?Uma branca sombra p?lida, ?Semin?rio dos ratos?, ?Nada de novo na frente occidental?, and the novel Ciranda de Pedra (1954),investigating the complex interpersonal relationships that the characters feed and how the tragedy unleashes in their lives. We analyzed in what way the tragic is conceived in the narratives, many times from the perspective of classical tragedy, as arising from an individual failure or as the modern conception of the tragic it is inherent in human life. To support the analyzes were used studies about the tragic of the authors Arist?teles (1966), Georg Luk?cs (S/D), Emil Staiger (1977), Junito Souza Brand?o (1985), Rymond Williams (2002), Adilson dos Santos (2005), Friedrich Nietzsche (2007), Albin Lesky (2010) and Vernant and Vidal-Naquet (2014). / O presente trabalho representa um estudo da obra de Lygia Fagundes Telles, com o objetivo de analisar a presen?a do tr?gico em sua narrativa. Para alcan?ar tal objetivo foram utilizados livros de contos, romances, entrevistas da autora, trabalhos acad?micos e livros sobre sua obra, dentre os quais estudos de: Lucas (1990), R?gis (1998), Silva (2001), Rufino (2007), Lucena (2008), Machado (2009) e Gomes (2011). S?o analisados os contos ?Venha ver o p?r do sol?, ?Uma branca sombra p?lida?, ?Semin?rio dos ratos?, ?Nada de novo na frente ocidental?, e o romance ?Ciranda de Pedra? (1954), investigando as complexas rela??es interpessoais que as personagens alimentam e de que forma o tr?gico se desencadeia em suas vidas. Analisamos de que forma o tr?gico ? concebido nas narrativas, muitas vezes sob a perspectiva da trag?dia cl?ssica, como decorrente de uma falha do indiv?duo ou como a concep??o moderna de que o tr?gico ? inerente ? vida humana. Para subsidiar as an?lises foram utilizados estudos sobre o tr?gico dos autores: Arist?teles (1966), Georg Luk?cs (S/D), Emil Staiger (1977), Junito Souza Brand?o (1985), Rymond Williams (2002), Adilson dos Santos (2005), Friedrich Nietzsche (2007), Albin Lesky (2010) e Vernant e Vidal-Naquet (2014).

Made available in DSpace on 2015-03-04T21:01:06Z (GMT). No. of bitstreams: 0 Previous issue date: 22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente estudo trata do tema A reconsideração da Vita Activa na crítica ao esquecimento da Política em Hannah Arendt, resgatando a preocupação central do pensamento de Hannah Arendt: pensar sobre a política. Para aprofundar tal questão, percorre-se, de um lado, os prin-cipais eventos que causaram a crise da política e, de outro, a possibilidade de recuperação da sua dignidade e sentido. No primeiro aspecto, centra-se a discussão em dois núcleos funda-mentais: um ligado à perda da dignidade da política e o ocaso da tradição política do ocidente; e o outro que se refere ao surgimento da era moderna e a conseqüente instrumentalização da política. Em ambos, reflete-se sobre a introdução de novos conceitos e formas de organização da política, demonstrando-se que, em sua gênese, a essência da política foi danificada e trans-formada numa prática violenta, instrumentalizadora, destituída da preocupação com a realiza-ção do ser humano e com a construção do espaço público. Já no segundo aspecto, incide-se sobre as t / The present study discus The reconsideration of Vita Activa in the criticism to the forgetfull-ness of Politics in Hannah Arendt, getting back the central worry of Hannah Arendt thought: To think about politics. To deepen such question it acrosses from one side, the mean events that caused the crises in politics and, from the other side, the possibility of recovering of its dignity and meaning. At first, the discution focus on two fundamental cores: one is conected to the loss dignity of politics and the case of the ocidental politics tradiction; and the other that refers to the emerging of modern era and the consequent instrumentation of politics. On both, its concidered about the introduction of new concepts and forms of organisation of politics, showing that in its origen, the essence of politics was damaged and turned into a violent, in-strumentalist, and destituted practice of worry about human been fulfilment and building of a public space. Instead, on the second aspect, it reflects on three activities

Submitted by Silvana Teresinha Dornelles Studzinski (sstudzinski) on 2016-06-14T13:01:36Z No. of bitstreams: 1 ILTOMAR SIVIER_.pdf: 1578732 bytes, checksum: a02b293ce596a01cc66e6e925200e484 (MD5) / Made available in DSpace on 2016-06-14T13:01:36Z (GMT). No. of bitstreams: 1 ILTOMAR SIVIER_.pdf: 1578732 bytes, checksum: a02b293ce596a01cc66e6e925200e484 (MD5) Previous issue date: 2016-03-22 / Nenhuma / O estudo desta tese centra-se no pensamento de Hannah Arendt. O percurso investigativo analisa os dois grandes movimentos teóricos realizados pela filósofa judia: a vita activa e a vita contemplativa. A vita activa mostra-se presente desde as obras Origens do totalitarismo (1951), e A condição humana (1958); a vita contemplativa desde as obras Eichmann em Jerusalém: um relato sobre a banalidade do mal (1963), continuada em A vida do espírito (1972-5). Ambos movimentos teóricos põem em evidência a relação entre a política e filosofia. A política separada da filosofia fica mais exposta a cair na barbárie, ao passo que a filosofia sem a política pode tornar-se vazia, centrada unicamente em precisão conceitual e, sobretudo, afastada dos negócios humanos. Nossa tese mostra que a problematização que norteia o encontro entre a política e a filosofia no pensamento de Arendt não ocorre separada dos acontecimentos políticos do século XX. O totalitarismo é seu tema e problema, aparecendo nos dois movimentos teóricos feitos por Arendt, ora como sistema político em geral, ora como maquinaria administrativa voltada ao aperfeiçoamento de técnicas na arte de matar. Nossa hipótese evidencia que a trajetória teórica de Arendt delineia-se pela memória desse problema, possibilitando ao pesquisador adentrar na compreensão dos acontecimentos e, então, realçar a crítica à política advinda da contribuição filosófica, destacando os alcances e os limites da ação humana. Neste arcabouço teórico, política e filosofia são coexistentes e interconectadas à realidade, ao ser humano, ao mundo. A referência a essa leitura sustenta a tese, destacando que o pensamento de Arendt se constrói amparado no método da compreensão, fundamenta-se na crítica ao modelo político negador da pluralidade humana e põe em relevo a necessidade de garantia do espaço público e do amor ao mundo, em vista da recuperação do sentido de realização da política e do ser humano. / The study of this thesis focuses on the thoughts of Hannah Arendt. The investigation course analyses two big theoretical movements made by the Jewish philosopher: the vita activa and the vita contemplativa. The vita activa has been present since essays like Totalitarianism origins (1951) and The human condition (1958); the vita contemplativa since essays like Eichmann in Jerusalem: a report about evil banality (1963), continued in The spirit life (1972-5). Both theoretical movements highlight the relation between politics and philosophy. The politics away from the philosophy remains exposed to the barbarism, meanwhile the philosophy without the politics may become empty, focused only in conceptual precision and, mainly, away from human business. Our thesis shows that the problem that guides the meeting between politics and philosophy in Arendt’s thought does not occur despite the political events of the 20th century. The totalitarianism is her issue, being approached in both theoretical movements made by Arendt, either as a political system in general or as an administrative machine oriented to the improvement of techniques in the killing art. Our hypotheses features that the theoretical journey of Arendt is delineated by the memory of this problem, making possible for the researcher a deep comprehension regarding the events and, so, to emphasize the critic to the politics from a philosophical contribution, highlighting the horizons and limits of the human action. In this theoretical frame, politics and philosophy are coexistent and interconnected to the reality, to the human being, to the world. The references in this reading sustains the thesis, featuring that Arendt’s thought is built based on the comprehension method and on the critic to the political model that denies the human plurality and puts into the spotlight the need to guarantee public space and love to the world, considering the recovery of the achievement meaning of the politics and of the human being.