This thesis is concerned with understanding sport theory based on art theory. In so doing, in extending their relationship, a deeper appreciation of both may result. In turn, this may enhance our lives. While postmodern theories of art somewhat devalue the rarefied status of art, at the same time art’s openness is particularly well appointed to understanding other aesthetic domains. Scholarly attention to the so-called aesthetics of the everyday of which sport is an example, is a relatively recent paradigm shift that attempts to give philosophical weight to common, ordinary experiences as aesthetic. Art as the paradigm case of aesthetic experience is therefore useful in illuminating such experiences, one of which is sport. The results of this study are: Like art, sport idealises in its desire for perfection. Like art, sport is a second-order mimetic activity that is autonomous and reflects extra-aesthetic concerns. The implications of the postmodern language turn for art, namely detotalising and/or meaninglessness can be applied to sport. Drawing from Wittgenstein, art and sport are culturally embedded within institutional frameworks and quite simply are learnt ways of thinking and doing. Expressive theories of art were introduced which, it was found, has resonance with sport, as it can be similarly described as an expression of “aesthetic ideas”, to use Kant’s phrase. The artistic formalist perspective and the realization of form led to describing sport as aesthetically beautiful in many ways. One might apply Zangwell’s moderate aesthetic formalism to sport where formal qualities, representation and content co-exist, thus somewhat combining the above conclusions. An analysis of this kind suggests that sport may derive its meaning from an artistic perspective, at least in theory. At the same time, though not the primary focus of this thesis, one might describe the relationship between art and sport as an oscillation, if at times a dialectic, in which case boundaries between them inevitably become more complex. It is conceivable that within that complexity/struggle/play there can be self- realization and world-bettering. It is also conceivable that this is a result of the emergence of a new sub-discipline, namely sports art. / Art History, Visual Arts and Musicology / D. Litt. et Phil. (Art History)

Esta tese de doutorado estuda o perspectivismo na obra de Nietzsche, bem como o confronto com a verdade que ele representa. Para tanto, procuramos mostrar que esse confronto atravessa toda a obra de Nietzsche, pois já os seus escritos iniciais investigam as condições para o surgimento da crença na verdade, além dos interesses a que ela atendia. Expondo que Nietzsche, apropriando-se do legado crítico de Kant em suas primeiras obras, ensaia uma destruição completa da verdade, pretendemos demonstrar que ele falha em seus objetivos porque a radicalidade de seus argumentos destruiria os próprios pressupostos em que estão baseados, ou seja, os do idealismo transcendental kantiano. Nesse momento em que circunscrevemos nossa análise aos escritos inicias, tentamos demonstrar que Nietzsche limita-se a refutar a noção de verdade como adequação com a coisa-em-si, mas falha ao querer ampliar esse refutação além desses limites. Por isso, analisando a maneira pela qual o combate à verdade se posiciona a partir dos escritos da década de 80, defendemos que neles o perspectivismo se torna decisivo para os problemas enfrentados inicialmente por Nietzsche. Interpretando o perspectivismo como um fenomenalismo da consciência e um interpretacionismo, investigamos, no decorrer deste trabalho, a forma pela qual Nietzsche re-elabora a crítica à verdade em seus escritos tardios. Considerando essa crítica ainda a partir da apropriação de Kant, buscamos demonstrar que ela atinge os fins perseguidos por Nietzsche sem, contudo, ficar preso aos impasses das primeiras 5 obras. Isso implica mostrar que Nietzsche vai recusar não apenas a noção de verdade como adequação com a coisa-em-si, mas também a concepção moderna de verdade como certeza e fundamento para o conhecimento. Eis por que Nietzsche alveja a noção cartesiana do eu penso como a primeira verdade, assim como a concepção kantiana de verdade expressa nos juízos lógicos. Sustentamos, assim, que o fenomenalismo da consciência refuta a noção de unidade, pressuposto fundamental às filosofias cartesiana e kantiana. Em seguida, analisamos como Nietzsche, apropriando-se da ideia kantiana de princípios regulativos, afirma que todas as visões com que avaliamos o mundo são ficções, erros, ótica-de-perspectivas da vida com valor regulativo para a existência. Defendemos, por fim, que embora se posicione radicalmente contra a verdade a partir da luta de interpretações, o perspectivismo não se torna um relativismo, na medida em que se liga à teoria da vontade de potência, a qual é o critério para avaliar as perspectivas e ela mesma apresentada como interpretação. / This Doctoral Thesis studies perspectivism on the work of Nietzsche, as well as the confrontation with the truth it represents. In order to do so, we try to show that this confrontation pervades Nietzsche\'s work, as his former writings investigate the conditions for the emergence of the belief in the truth, beyond the interests to which it served. By expounding that Nietzsche, borrowing Kant\'s critical legacy in his early works, starts out a complete destruction of truth, we intend to demonstrate that he fails in his objectives. This occurs because the radicalism of his arguments would destroy the very foundations which they are based upon, that is, Kantian transcendental idealism. At the moment we circumscribe our analysis to the early writings, we intend to demonstrate that Nietzsche limits himself to refuting the notion of truth as an adequacy to the thing-in-itself, but fails to widen this refutation beyond these limits. Therefore, we analyze the means of the fight against the truth, as presented in his writings from the 80`s. We defend that, in these writings, perspectivism becomes decisive in relation to the problems formerly faced by Nietzsche. By interpreting perspectivism as a phenomenalism of the conscience and interpretationism, we investigate the means by which Nietzsche re-elaborates the critique of truth in his late writings. Through the understanding of this critique as an appropriation of Kant\'s ideas, we try to demonstrate that it reaches the goals set by Nietzsche. Therefore it bypasses the impasses of his early work. This is to show that Nietzsche declines not only the notion of truth as adequacy to the thing-in-itself, but also the modern concept of truth as certainty and foundation of knowledge. That is 7 why Nietzsche aims at the Cartesian notion of \"I think\" as the first truth, as well as the Kantian conception of truth as expressed in logical judgments. Therefore, we sustain that phenomenalism of the conscience refutes the notion of unity, fundamental presupposition to Cartesian and Kantian philosophies. Additionally, we analyze the way Nietzsche, appropriating the Kantian idea of regulative principles, asserts that every vision we take to evaluate the world is fiction, a mistake, a perspectives-optic of life with a regulative value to existence. We defend, finally, that, even perspectivism radically stands against the truth - understood as strife of interpretations. It does not become relativism, since it is connected to the Theory of the Will to Power, which is the criterion to evaluate perspectives and which is itself presented as interpretation.

Trata-se de uma leitura do livro O trabalho da obra Maquiavel (1972), opus magnum de Claude Lefort (1924-2010). Com base na distinção lefortiana entre discurso manifesto e palavra latente da obra de pensamento, concebemos nosso texto a partir de uma divisão tripla. Inicialmente, com o objetivo de localizar o leitor ciceroneando-o pelos mesmos caminhos que levaram Lefort a Maquiavel , perguntamos: se à obra do secretário florentino dedica-se o discurso manifesto do filósofo francês, como este objeto se inseriria na problemática de seu hic et nunc, temática latente que o motivou a levar a cabo o seu mais longo estudo? Em seguida, apresentaremos nossa interpretação do Maquiavel de Lefort, na qual veremos emergir ao primeiro plano a personagem do conspirador, trazendo à cena consigo a proposição da inevitabilidade da impostura do poder e a defesa da imprescindibilidade e da legitimidade do ato ilegal empreendido contra a legalidade ilegítima. Por fim, é à crítica ao idealismo democrático que somos conduzidos ao nos depararmos com o saldo de nossa leitura e, diante dele, questionarmo-nos: de que modo o Maquiavel de Lefort conteúdo manifesto deste trabalho pode nos ajudar a pensar o nosso próprio tempo, a sustentar os nossos desejos de saber e de agir, a nos engajarmos aqui e agora no enigma de uma paixão realista, palavra latente de todo e qualquer escrito que aceite o desafio do político? / This is a reading of the book Machiavelli in the making (1972), the magnum opus of Claude Lefort (1924-2010). Based on the Lefortian distinction between the manifest discourse and the latent word in the work of thought, the text is in three parts. Initially, with the aim of locating the reader by guiding him along the same paths that led Lefort to Machiavelli we ask: if the manifest discourse of the French philosopher is dedicated to the work of the Florentine Secretary, what is the place of this object in the problematic of his hic et nunc, the latent thematic that led him to undertake his longest study? Next, we present our interpretation of Leforts Machiavelli, in which we will see the conspirator\'s character emerge to the foreground, bringing with him the proposition of the inevitability of the imposture of power and the defense of the indispensability and legitimacy of the illegal act employed against illegitimate legality. Finally, we are led to a critique of democratic idealism as we are confronted with the results of our reading and, faced with this, we ask ourselves: how can Leforts Machiavelli the manifest object of this work help us to think about our own time, to sustain our desires to know and act, to engage ourselves here and now in the enigma of a realistic passion, the latent word of each and every text that accepts the challenge of the political?

Made available in DSpace on 2017-07-10T18:26:12Z (GMT). No. of bitstreams: 1 Vanessa Furtado Fontana.pdf: 648542 bytes, checksum: 9660ca0141125e99aefd3f2ef55c9a5d (MD5) Previous issue date: 2007-02-12 / The goal of this dissertation is reflect on the concepts that validate the reasoning of transcendental idealism in the work of Husserl Ideas for a phenomenology pure and phenomenological philosophy. This work does not represent a radical change from part of the philosopher as portraying the commentators, but the apex of idealistic conception of science transcendental. The term idealism accumulates meanings expressed in many different currents of modern philosophy, which are all suspended by reducing philosophical in favor of a transcendental idealism inaugurate responsible for the problem of contemporary philosophy. The focus of the research is to think about the relevance of this idealism through the conceptual framework that surrounds the work cited. Among the topics investigated are the essences of intuition as intuition semantics of the transcendental experience. The intent as entrelaçamento needed between subjectivity and objectivity, which represents the overcoming of any dichotomy. What I like pure subjectivity and dissolution of the opening of the semantic field of possibility. And the formation of transcendental spheres of the world under the transcendental pure possibility of sense. These concepts show the importance of understanding the phenomenology as transcendental idealism. A phenomenological science there is as transcendental idealism or semantic, incorporating the issues ontológicas through descriptive analysis of the essences of donor direction to the plane factual / O objetivo da dissertação é refletir acerca dos conceitos que validam a fundamentação do idealismo transcendental de Husserl na obra Idéias para uma fenomenologia pura e filosofia fenomenológica. Tal obra não representa uma mudança radical de vertente do filósofo como retratam os comentadores, mas o ápice da concepção idealista da ciência transcendental. O termo idealismo acumula muitas significações expressas nas diferentes correntes da filosofia moderna, as quais são todas suspensas através da redução filosófica em favor de um idealismo transcendental responsável por inaugurar a problemática da filosofia contemporânea. O enfoque da pesquisa é pensar sobre a relevância deste idealismo através do arcabouço conceitual que circunda a obra citada. Dentre os temas investigados estão a intuição de essências como intuição semântica da experiência transcendental. A intencionalidade como entrelaçamento necessário entre subjetividade e objetividade, que representa a superação de qualquer dicotomia. O eu puro como dissolução da subjetividade e abertura do campo semântico de possibilidade. E a constituição transcendental das esferas do mundo no âmbito transcendental da pura possibilidade de sentido. Estes conceitos revelam a importância de compreender a fenomenologia como idealismo transcendental. A ciência fenomenológica se instaura como idealismo transcendental ou semântico que retoma as questões ontológicas através da análise descritiva das essências doadoras de sentido ao plano factual

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-04-18T15:29:47Z No. of bitstreams: 1 davisonschaefferdeoliveira.pdf: 1917794 bytes, checksum: 5732f1567f71f7e4a526d635fc8cc821 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-04-24T03:10:39Z (GMT) No. of bitstreams: 1 davisonschaefferdeoliveira.pdf: 1917794 bytes, checksum: 5732f1567f71f7e4a526d635fc8cc821 (MD5) / Made available in DSpace on 2016-04-24T03:10:39Z (GMT). No. of bitstreams: 1 davisonschaefferdeoliveira.pdf: 1917794 bytes, checksum: 5732f1567f71f7e4a526d635fc8cc821 (MD5) Previous issue date: 2015-03-25 / FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais / A presente tese tem por objetivo investigar os princípios da Dialética e da Dogmática do pensador alemão Friedrich D. E. Schleiermacher (1768-1834), cuja temática mais ampla envolve a questão da relação entre filosofia e teologia, assim como o lugar de ambas no sistema de ciências. A tese defende a teoria do sentimento como ponto de inflexão possível desta relação, na medida em que esta teoria consiste em uma análise de fundamentação última da estrutura da autoconsciência imediata, através da qual se articulam a unidade da subjetividade e os princípios do saber em geral. A fim de cumprir os objetivos propostos, a presente pesquisa subdivide-se em três capítulos, os quais se concentram, por sua vez, em três escritos: o primeiro investiga a teoria inicial da religião nas Reden (1799); os dois últimos se ocupam do pensamento tardio, a saber: a construção filosófico-científica na Vorlesungen über die Dialektik (1811/31) e o desenvolvimento teológico do conceito de piedade na Introdução da Glaubenslehre (1830/31). / The following research aims at investigating the principles of the Dialectics and the Dogmatics of the German thinker Friedrich D. E. Schleiermacher (1768-1834). Conceived in its widest perspective, Schleiermacher’s work involves the question regarding the relationship between philosophy and theology as well as their proper place within his system of sciences. Insofar as Schleiermacher’s theory of feeling constitutes an analysis of the ultimate ground of the immediate self-consciousness’ structure, by means of which both the unity of the subjectivity and the general principles of knowing are articulated, our study defends the theory of feeling as a possible point of inflection in the relationship between philosophy and theology. In order to achieve the intentions proposed here we will be subdividing this research in three chapters, each one of which is based on three different works by Schleiermacher. The first one analyses the early theory of religion as developed by Schleiermacher in his Reden (1799). The two following chapters are focused on his mature thought, namely, his Vorlesungen über die Dialektik (1811/31), where he develops a philosophical system of sciences as such, and his Introduction to the Glaubenslehre, where the theological development of the concept of piety takes place.

Magister Psychologiae - MPsych / The aim of this research was to examine whether a significant relationship exists between ethical decision-making had an impact on HR employees within a retail organisation. The questionnaire for the South African Board for People Practices, and the Ethical Position Questionnaire was administered to a sample of 150 employees in a large retail organisation within the Western Cape - South Africa. The researcher used a non-probability sampling technique specifically, a convenience sampling approach. The results of this study indicate that there is a statistically significant correlation between moral awareness and decision-making amongst HR employees. However with regards to gender there seems to be no statistical significant relationship amongst HR employees and ethical decision-making. Similarly results also indicated that there was no significant relationship between ethical ideology and ethical decision-making. Notwithstanding the limited generalisability of this study, implications for research and practice are suggested and recommendations are made to facilitate improved functioning. / South Africa

This dissertation makes the argument that the Franklin Roosevelt administration (1933-1945) embarked upon a global hegemonic project to transform the United States into a world empire and bring about the "New World Order." In addition, the expansion of U.S. commercial and military air routes was seen as instrumental to the realization of this project.

Pour Nietzsche, les Grecs interprètent le monde en fonction d’une représentation enrichissante, qui permet ainsi à la volonté de se déployer sous le prisme du concept de force, comme détermination absolue tant de l’homme que des dieux. Leur vie s’y manifeste dans ce cas à partir du pessimisme de la force. Par contre, l’optimisme rationaliste qui recherche une interprétation intelligible ou idéaliste du monde aboutit à un fondement théorique, logique et moral de la vie, représentation appauvrissante, qui lui donne plutôt une forme décadente, rabougrie. Ainsi, le rationalisme finit par se transformer en nihilisme, configurant alors le « pessimisme du monde vrai ». Nietzsche va donc lui opposer le pessimisme dionysiaque, signifiant la recherche d’une nouvelle forme plus moderne d’enrichissement du monde et de la vie, à travers leur rencontre, leur implication l’un dans l’autre qui est supposée créer la joie, la légèreté. Le but nietzschéen est en fait de définir les conditions de possibilité qui permettront de passer de la maladie à la santé, qui impliquera en même temps l’illusion, l’apparence et les forces de l’inconscient ; et ce à partir de la critique, et surtout de la généalogie, comme méthode authentique de lutte contre les symptômes de rabougrissement / For Nietzsche, the Greeks interpreted the world in terms of meaningful representation, which allows the will to unfold through the prism of the concept of force as an absolute determination of both the man whom the gods. Their life is manifested in this case from the pessimism of strength. For cons, the rationalist optimism seeking an interpretation intelligible or idealistic world leads to a theoretical basis, logic and moral life, impoverishing representation, which gives it a shape rather decadent stunted. Thus, rationalism eventually turns into nihilism, then configuring the “pessimism of real world”. Nietzsche is therefore to oppose the Dionysian pessimism, meaning the search for a new more modern form of enrichment of the world and life, through their meeting, their involvement in one another that is supposed to create joy, lightness. The Nietzschean goal is actually to define the conditions of possibility that will pass the disease to health, which involve the same time the illusion, appearance and the forces of the unconscious, and that from the critical philosophy, and especially the genealogy as a method of authentic fight against the symptoms of stunting

Cette thèse expose selon une double méthode génétique et architectonique la critique adornienne de la subjectivité et de ses figures depuis les textes de critique esthétique du philosophe rédigés au milieu des années vingt jusqu’à la Dialectique négative. Les figures dont la critique thématise la réification implacable à l’âge du capitalisme avancé sont à la fois les diverses incarnations de la subjectivité (du sujet philosophique à l’individu social) et ses produits (les œuvres d’art et la culture, le système idéaliste et la société). Nous montrons que leur critique, articulée selon des régimes divers (philosophique, esthétique et sociologique) s’élabore chez le philosophe comme une véritable construction. Bâtie en vue de résister à un idéalisme irréfléchi et désuet, menaçant l’art, la philosophie et l’individu même de liquidation, cette construction fait de l’immanence subjective – extrapolée à terme à l’échelle de la société tout entière – son lieu problématique initial dont elle ne brise le cercle oppressif qu’à partir de l’exigence d’une expression de la souffrance conférant à terme à la construction sa dynamique opératoire. Sans esthétisation aucune de la pensée adornienne mais par une attention soutenue à sa présentation, ce travail vise à donner aux modèles respectifs de la critique qu’elle élabore – critique esthétique, Théorie critique et négativité – leur unité fonctionnelle propre qui ne se dissout nullement dans le fragmentaire pas plus qu’elle ne se laisse rassembler en un procès idéaliste renversé, mais présente la forme d’une construction modulaire, en mouvement, par laquelle la subjectivité se réfrène et se libère, opposant à sa propre loi la résistance matérielle du monde. / This thesis proceeds both genetically and architectonically to present Adorno’s critique of subjectivity and its figures. It relies upon a wide array of Adornian texts, ranging from the mid 1920s to the late 1960s. Adorno’s critique highlights the inescapable reification of subjectivity’s figures, which he understands as both incarnations of subjectivity (from the philosophical subject to the social individual) and products of subjectivity (works of art and culture, the idealist system and society itself). We defend that their critique, borrowing to aesthetic, sociological, and philosophical approaches, is elaborated by the philosopher as a very construction. This “construction” is built to resist an obsolete, unreflective idealism, which, in his view, threatens the arts, philosophy, and the individual with liquidation; it proceeds from subjective immanence as the problematic core of idealism, which oppressive circle it can only break through in following the demand for the expression of suffering, which gives it its critical dynamic. Through close attention to Adorno’s exposition, this work aims at restoring the functional unity of his critical models (aesthetic critique, critical theory, and negativity), which neither dissolve into fragments nor can be brought together in an inverted idealist process; it rather presents Adorno’s construction as a whole of dynamic, modular units, by means of which subjectivity both refrains and frees itself, by confronting its own laws to the material reality of the world.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-08T10:18:51Z No. of bitstreams: 1 felipearaujoxavier.pdf: 1338267 bytes, checksum: 9477699549b03101217a7ca959372bc0 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-25T16:55:40Z (GMT) No. of bitstreams: 1 felipearaujoxavier.pdf: 1338267 bytes, checksum: 9477699549b03101217a7ca959372bc0 (MD5) / Made available in DSpace on 2016-01-25T16:55:40Z (GMT). No. of bitstreams: 1 felipearaujoxavier.pdf: 1338267 bytes, checksum: 9477699549b03101217a7ca959372bc0 (MD5) Previous issue date: 2015-05-21 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho tem como escopo abordar a complexa trajetória política e intelectual de Delio Cantimori (1904-1966), partindo da sua educação familiar mazziniana, sua aderência ao Fascismo e aos preceitos do idealismo atualista como base paradigmática de leitura do Renascimento e da política contemporânea italiana e europeia. Assim, sigo o processo de inflexão teórico vivenciado pelo estudioso italiano durante a década de 1930, quando as experiências de pesquisas dos hereges na Europa do Cinquecento e seus contatos com novas leituras e ambientes intelectuais e políticos se misturavam com as modificações dos planos do governo fascista, a decadência da fé no corporativismo, o desprestígio popular em relação do regime, o projeto expansionista italiano, o desenrolar histórico alemão e a influência da Alemanha nazista sobre a Itália. Estes fatores levaram Cantimori a se aproximar do Partido Comunista Italiano e dos preceitos teóricos do materialismo histórico. Dessa maneira, finalizo com a sua segunda desilusão política em relação às políticas culturais ideológicas do Partido Comunista Italiano, que levou o intelectual a uma profunda nostalgia de sua geração de historiadores, empenhados em leituras históricas ético-políticas, pautadas em métodos e interpretações filológicas, incompatíveis com os pressupostos ideológicos partidários, e a aproximação da tradição histórico-cultural de Jacob Burckhardt, de seu pessimismo, de seu cientificismo e de sua concepção de História como uma disciplina propedêutica. / This work is scoped to approach the complex political and intellectual trajectory of Delio Cantimori (1904-1966), from his Mazzinian family education, their adherence to Fascism and the precepts of idealism actualist as paradigmatic background reading Renaissance and contemporary Italian and European politics. So follow the theoretical turning process experienced by the Italian scholar during the 1930s, when their experience of research about the heretics in Europe of Cinquecento and his contacts with new perspectives and intellectual and political environments mingled with the modifications of the plans of the fascist government, the decline of faith in the corporatism, the popular prestige over the regime, the Italian expansionist project, the German historical progress and the influence of Nazi Germany over Italy. These factors led Cantimori to close the Italian Communist Party and theoretical precepts of historical materialism. Thus, I conclude with his second political disillusionment with the ideological cultural policies of the Italian Communist Party, which led the intellectual to a deep nostalgia for his generation of historians, committed to ethical and political historical readings, guided methods and philological interpretations, incompatible with party ideological presuppositions, the approach of the cultural-history tradition of Jacob Burckhardt, in his pessimism, his scientism and his conception of history as a propaedeutic subject.