The goal of this work is to provide an overview of new trends in the research of decision-making, as well as offer practical guidelines for the practice of decision-making based on up-to-date knowledge. Theoretical part offers an overview of current developments and efforts in decision-making along with a critical perspective on the limited view of decision-making. I offer a new perspective on the purpose and goals of research in the area of decision-making with the aim to improve not only objective results of decision-making, but also overall well-being. I also revitalize intuition as a valid strategy for decision- making. Empirical part presents three research studies, which focus on various aspects of this new approach to decision-making. First focuses on time decisions, which are, unlike financial decisions, almost uncovered by decisional research. Second research builds on current work of D. Ariely and D. Gilbert and supports their thesis, that commitment plays a key role in decisional satisfaction. Last research maps our self- perception in decision-making and how it relates to our well-being. Key words: decision-making, intuition, well-being, life satisfaction, commitment

This thesis concerns two main questions: What is intuition? And can it be a source of knowledge or justification? In addressing these questions, it advances several ongoing philosophical debates, and does so in two main ways: firstly, by formulating a general account of the nature of intuitive judgement that establishes common ground amongst the often disparate views of scholars working on intuition (or intuitions) in psychology, linguistics, philosophy and various other disciplines; and, secondly, by developing a new epistemological position that combines scepticism about the evidential value of intuition with a new account of philosophical skill. The general account of the nature of intuitive judgement mainly consists in drawing a distinction between intuitive judgement and intuitive appearance which is analogous to a distinction that can be drawn between perceptual judgement and perceptual appearance. It is argued that a common type of paradox entails the distinction for the non-perceptual case; it is then demonstrated how various related notions, such as intuitive belief, intuitive thinking and intuition as a cognitive faculty, can be derived from the notion of intuitive judgement. The epistemological account receives additional support from a new theory regarding the objects of intuition, according to which the analogy between intuition and perception holds specifically for what is sometimes called 'aspect perception': it is argued that some intuitive appearances are partially constituted by an appearance of meaning and that, consequently, the analysis of intuitive judgement must distinguish between two types of object, an intentional object (typically, a thought) and a causal one (typically, an expression of thought). It is further argued that the focus on evidential value that has been prevalent in the philosophical literature is too restrictive. By contrast with the prevalent view, it is demonstrated that intuition plays a significant role in human thinking, including in philosophical and scientific enquiry, independently of whether intuition is of great or only of minimal evidential value.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / O objetivo desta Dissertação é modesto, ela pretende apenas mostrar que, para a Filosofia Crítica, não há lugar para intuições intelectuais e que, na mesma medida em que estas são terminantemente afastadas, estão na base do idealismo refutado por Kant ao menos segundo o seu ponto de vista. Consequentemente, o dogmatismo, em ambas as suas formas, o racionalismo (idealismo empírico) e o materialismo radical (realismo transcendental), são refutados, embora não ainda de modo completamente justificado, já na Estética Transcendental da Crítica da Razão Pura, onde se prova que as intuições são única e exclusivamente sensíveis. A prova de que não há intuições intelectuais é também afirmativa, na medida em que, como tentamos reproduzir, Kant prova que as intuições são todas sensíveis e sua forma são espaço e tempo. Este percurso é fundamental para todos os problemas que virão em seguida. Para tanto, não medimos esforços em tentar mostrar que as categorias na medida em que são a forma de toda determinação de um objeto, o que faz com que elas sejam ainda a forma de toda ligação (síntese) determinam o próprio modo de aparecer dos objetos na intuição, em uma conformidade originária à forma desta última. / The subject of this dissertation is modest: it intends simply to show that, for Critical Philosophy, theres no place for intelectual instuitions and that, as they are peremptorially rejected, they constitute the basis of the idealism refutated by Kant - at least, in his own point of view. Consequently, dogmatism, in both its shapes - rationalism (aka empirical idealism) and radical materialism (transcendental realism) - are refutated, although not in a completely justified way yet, in the Transcendental Aesthetics of the Critique of Pure Reason, where it is demonstrated that intuitions are exclusively sensitive. The proof that there are no intelectual intuitions is also affirmative as, as we tried to reproduce, Kant proves that all intuitions are sensitive and forms of space and time. This is a fundamental course for every issue that's going to follow. We will try with all ressources to show that the categories - in the sense that are the form of every determination of an object, which also turn them into the the form of every connection (synthesis) - determine the very way of appearing of the objects in intuition, in an originary conformity with the form of the latter.

Estudar a evolução, no pensamento de Henri Bergson, significa vê-la como um lento trabalho de consolidação, e, dessa forma, como fundamentalmente associada à ideia de tempo. Tempo é criação e evolução, tanto da vida como da matéria. Para a apreensão do tempo real ou duração, como prefere Bergson, ele propõe a intuição como método. A novidade dessa filosofia, na esfera do conhecimento, está no esforço do ultrapassamento do caráter instrumental da inteligência. Em uma primeira visada, parece notória a oposição entre intuição e inteligência: a primeira com forte vínculo com a vida, e a segunda voltada para a matéria inerte. Nossa investigação se encaminhou, então, no sentido de esclarecer essa dicotomia. Vimos, contudo, que ambas, intuição e inteligência, têm uma raiz comum, derivam de uma mesma realidade, dissociando, contudo, suas potências. E foi buscando a gênese da intuição no processo evolutivo, que Bergson encontrou na inteligência um elemento de defesa da vida. No trajeto da evolução, a intuição - ainda que puramente na forma de instinto - foi sendo paulatinamente abandonada pela consciência, que passou a se constituir quase que plenamente pela inteligência, priorizando a conquista da matéria, inadequada, portanto, à apreensão do real. Com os dois modos de atividade consciente, complementares e interdependentes que são, a humanidade poderia atingir seu pleno desenvolvimento. Apontaremos, então, a inadequação da ideia de anti-intelectualismo com que a filosofia de Bergson é, geralmente, associada. Nosso objetivo, finalmente, é mostrar que entender a evolução, com o viés bergsoniano, é relacionar a vida à duração, como uma contínua novidade que se confunde com criação. / To study the evolution, according to the vision of Henri Bergson, implies to consider it as a slow consolidation work, and, hereafter, fundamentally associated with the notion of time. Time means creation and evolution of both life and matter. To the apprehension of real time, or duration, as Bergson prefers, the author proposes the intuition as a method. The novelty in this philosophy, within the sphere of knowledge, stays in the effort to overtake the instrumental character of intelligence. At a first glance, it seems to be notorious the opposition between intuition and intelligence: the first, strongly linked to life; the second, related to the inert matter. Our investigation was, at first, in the way to elucidate this dichotomy. We saw, however, that both, intuition and intelligence, have a common root, they derive from a same reality, in spite of dissociating their potencies. By searching the genesis of intuition within the evolution process, Bergson found in the intelligence a life defense element. Along the trajectory of evolution, the intuition even though in a merely instinctive form was being gradually abandoned by the conscience, which came to be constituted almost entirely by the intelligence, prioritizing the matter conquer, and therefore unsuitable to the apprehension of the real. Through both modes of conscious activity, since they are complementary and interdependent, the humanity could fully reach its development. In this context, we will point out the inadequacy of the notion of anti-intellectualism, with which Bergson philosophy has been often associated. Finally, our purpose is to show that to understand the evolution, under the bergsonian concept, is to related the life to the duration, just like a continuous novelty that confounds itself with the creation.

This thesis for PhD by Publication presents artworks and writing that propose and create ‘other worlds’. Many of the artworks and writing engage scientific concepts, both historical and contemporary, however it is the phenomenological aspects of these ideas that are engaged. The research mostly deals with the infinitesimal and the distant, neuroscience, astrophysics and sometimes both. It also deals with boundaries as porous and indefinite thresholds, a reoccurring concept in my research. The artworks are mainly participatory as it is my aim to develop a strategy for ‘inhabitation’. I introduce three forms of intuition as methodologies with which to engage with phenomena outside of our human sensorium. They are as follows: Firstly, structural intuition by means of Martin Kemp, a sensory and haptic understanding of the world that affords insights into more abstract or elusive materials or ways of being. Secondly, intuition as method by means of Henri Bergson, a form of ‘looking from within’ that attempts to engage the with beings or phenomena that lie outside of our sensory system and abstract or intellectual domain. I expand on Bergon’s method via Gilles Delueze’s heterogeneous field and Elizabeth Grosz’s further development of this method. And thirdly I also include panpsychism as a form of ‘being with’ the non-human or phenomenon by means of William James, David Chalmers, Karen Barad and Christof Koch. This is not to prove panpsychism as a reality but to understand it as a tool to build a bridge between human and other beings, things, atmospheres with which we share our world and beyond. In the conclusion I briefly address the ‘non-human turn’ as an expansion of our understanding of sentience in things, beings and atmospheres. I have proposed these forms of intuition to draw attention to the methodologies I use when working with ideas that lie outside of my expertise. These methods also apply to research that does not have scientific origins. These methods form a framework for process and production of artworks when engaging with the abstract, invisible or elusive. The main body of the research in this PhD by publication is presented in the forms of artworks and articles. The artworks The Fragmented Orchestra (Grant, Matthias, 6 Ryan, 2008), Ghost (Grant, 2011) and Plasticity (Grant, Matthias, Kin, Ryan, 2011) have at their core research on models of firing neurons with particular reference to Eugene Izhikevich’s work on spike timing dependent plasticity. I also draw from Henri Bergson’s work on memory and Gilles Deleuze’s work on fields. Other research presented includes artworks and papers relating more to astrophysical concepts at their core are Soft Moon, (Grant. 2010), Soft Moon: Exploring Matter and Mutability in Narratives and Histories of the Earth-Moon System, (Grant, 2013) Fathom, (Grant, Matthias, 2013) and newer works. These works reference Bergson once more, the physicist Lee Smolin, writer Italo Calvino and Stanislaw Lem, and others. Here I integrate art, science, science-fiction, and philosophy alongside the writing of architect Juhani Pallasmaa. This document describes my aim to inhabit other worlds (often from the histories of science) by engaging overlapping methodologies of intuition and practice in which I attempt to engage directly with the abstract, the unfathomable, the distant, or the miniscule. I have developed this strategy to allow me to create artworks and writing that externalize these aims and that allow others, participants and readers, to encounter and engage in these other worlds too. This interdisciplinary and rhizomatic strategy synthesizes ideas into new forms with which we can inhabit the uninhabitable.

Esta dissertação versa sobre a possibilidade de uma relação intuitiva com as interfaces tridimensionais, interfaces essas que acredito serem o caminho mais rico que as novas tecnologias podem tomar. O pensamento sempre foi acompanhado de imagens e, se conseguirmos ver as coisas de outras maneiras além daquelas com que estamos acostumados, talvez tenhamos uma compreensão maior do mundo. Uma compreensão que inclua os sentidos, o tempo e, com isso, possibilite o exercício da intuição, o que, para Bergson, é o método mais preciso em filosofia. Tomei por base as idéias de Marshall Mcluhan, no livro “Os meios de comunicação como extensão do homem”. A divisão da história de acordo com as mudanças dos meios de comunicação proposta por Mcluhan estruturam o meu trabalho. O trabalho está dividido em dois capítulos. O primeiro se propõe a fazer um histórico dos caminhos da tecnologia tendo por base o pensamento de Mcluhan. O segundo conceitua intuição segundo o que Henri Bergson propunha e mostra como ela pode se dar nas interfaces tridimensionais, com alguns exemplos em arte. Esta dissertação visa estabelecer um vínculo entre a técnica e a formação do homem. O homem se constrói em um diálogo com o mundo, e muito desse diálogo se dá pela técnica e é filtrado por ela. Essa construção não está determinada, não tem um fim a atingir e pode se desenvolver por diversos caminhos que não se excluem. Nesse sentido, a dissertação não se propõe a indicar um caminho, mas antes dissolver conceitos que impeçam ver a pluralidade de direções possíveis. / The dissertation examines the possibilities of having an intuitive relationship with tridimensional interfaces, which I believe is the richest course new technologies can take. Thought has always come along with images and, if we manage to see things in a different light other than our usual mindset, we might be able to have a greater understanding of the world. An understanding, which involving the senses and time can make the practice of intuition possible. This, for Bergson, is the most precise philosophy method. The basic underpinnings of my project are Marshall Mcluhan’s ideas in the book “Understanding Media: The Extensions of Man”. The division in history according to the changes in the media proposed by Mcluhan is the structure of this project. This project is divided into two chapters. The first chapter attempts to draw the history of technology paths having Mcluhan’s thinking in the background. The second provides a concept for intuition, according to what Henri Bergson proposed, and shows how intuition may happen in the tridimensional interfaces, with some art examples. My dissertation aims at establishing a link between technique and man’s evolution. Man builds a dialogue with the world and, lot of this takes place and it is filtered by technique. This construction is not predetermined, has not got an aim and can evolve through various paths which do not exclude one another. Therefore, this dissertation does not attempt to appoint a path; in fact it suggests the dissolution of concepts which will prevent one from seeing the plurality of possible directions.

Submitted by Alison Vanceto (alison-vanceto@hotmail.com) on 2016-12-19T10:52:57Z No. of bitstreams: 1 TeseCR.pdf: 1427164 bytes, checksum: 92d3551f959126d12e92a08bb468b446 (MD5) / Approved for entry into archive by Marina Freitas (marinapf@ufscar.br) on 2017-01-16T18:06:05Z (GMT) No. of bitstreams: 1 TeseCR.pdf: 1427164 bytes, checksum: 92d3551f959126d12e92a08bb468b446 (MD5) / Approved for entry into archive by Marina Freitas (marinapf@ufscar.br) on 2017-01-16T18:06:12Z (GMT) No. of bitstreams: 1 TeseCR.pdf: 1427164 bytes, checksum: 92d3551f959126d12e92a08bb468b446 (MD5) / Made available in DSpace on 2017-01-16T18:06:21Z (GMT). No. of bitstreams: 1 TeseCR.pdf: 1427164 bytes, checksum: 92d3551f959126d12e92a08bb468b446 (MD5) Previous issue date: 2016-10-25 / Não recebi financiamento / We defend in this work the possibility of rescue, by means of Henri Bergson work, the spiritual aspect of philosophy and offer a world vision to the comteporaneity higher, in our view, than a purely aesthetic and hedonistic perspective as celebrated in postmodernity. The path chosen for display of this thesis was initially an analysis of Bergson’s conception of intuition, showing the consequences of this notion in the critique of traditional metaphysics and in the construction of a new metaphysics of duration, followed by a study of Bergson's understanding of mysticism, as well as its crucial role in the moral and spiritual development of humanity. We defend, with Bergson, a creative evolution still ongoing, understanding the philosophical intuition as an effort that takes the intellect to its limits and mystical intuition as an effort that elevates an individual beyond himself. We also find the exceptionality of the mystique and the consequent need for reflections on the possibilities of indirect application of what the great mystics bequeathed to us. / Defendemos nesse trabalho a possibilidade de resgatar, por meio da obra de Henri Bergson, o aspecto espiritual da filosofia e oferecer à contemporaneidade uma visão de mundo superior, no nosso ponto de vista, a uma perspectiva meramente estética e hedonista tão festejada na pós-modernidade. O trajeto escolhido para exposição dessa tese foi inicialmente uma análise da concepção bergsoniana de intuição, mostrando as consequências dessa noção na crítica à metafísica tradicional e na construção de uma nova metafísica da duração, seguida de um estudo da compreensão bergsoniana da mística, assim como de seu papel crucial no desenvolvimento moral e espiritual da humanidade. Defendemos, com Bergson, uma evolução criadora ainda em curso, compreendendo assim a intuição filosófica como um esforço que leva o intelecto ao seu limite e a intuição mística como um esforço que eleva um indivíduo além de si mesmo. Constatamos ainda a excepcionalidade da mística e a consequente necessidade de reflexões acerca das possibilidades de aplicação indireta daquilo que os grandes místicos nos legaram.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / O objetivo desta Dissertação é modesto, ela pretende apenas mostrar que, para a Filosofia Crítica, não há lugar para intuições intelectuais e que, na mesma medida em que estas são terminantemente afastadas, estão na base do idealismo refutado por Kant ao menos segundo o seu ponto de vista. Consequentemente, o dogmatismo, em ambas as suas formas, o racionalismo (idealismo empírico) e o materialismo radical (realismo transcendental), são refutados, embora não ainda de modo completamente justificado, já na Estética Transcendental da Crítica da Razão Pura, onde se prova que as intuições são única e exclusivamente sensíveis. A prova de que não há intuições intelectuais é também afirmativa, na medida em que, como tentamos reproduzir, Kant prova que as intuições são todas sensíveis e sua forma são espaço e tempo. Este percurso é fundamental para todos os problemas que virão em seguida. Para tanto, não medimos esforços em tentar mostrar que as categorias na medida em que são a forma de toda determinação de um objeto, o que faz com que elas sejam ainda a forma de toda ligação (síntese) determinam o próprio modo de aparecer dos objetos na intuição, em uma conformidade originária à forma desta última. / The subject of this dissertation is modest: it intends simply to show that, for Critical Philosophy, theres no place for intelectual instuitions and that, as they are peremptorially rejected, they constitute the basis of the idealism refutated by Kant - at least, in his own point of view. Consequently, dogmatism, in both its shapes - rationalism (aka empirical idealism) and radical materialism (transcendental realism) - are refutated, although not in a completely justified way yet, in the Transcendental Aesthetics of the Critique of Pure Reason, where it is demonstrated that intuitions are exclusively sensitive. The proof that there are no intelectual intuitions is also affirmative as, as we tried to reproduce, Kant proves that all intuitions are sensitive and forms of space and time. This is a fundamental course for every issue that's going to follow. We will try with all ressources to show that the categories - in the sense that are the form of every determination of an object, which also turn them into the the form of every connection (synthesis) - determine the very way of appearing of the objects in intuition, in an originary conformity with the form of the latter.

Inegavelmente a decisão é algo presente no dia-a-dia de todos, independentemente do tipo de atividades nas quais estamos envolvidos. Como característica do ambiente, verifica-se que este é muito dinâmico, exigindo respostas cada vez mais rápidas por parte dos executivos. Como outros autores já colocaram, há uma grande dificuldade por parte dos modelos atuais em contemplar todos os elementos presentes nos processos decisórios, levando os indivíduos a recorrerem a fontes de cunho mais informal, de mais fácil acesso e, entre elas a intuição tem um papel de destaque. Dessa forma, este estudo busca apresentar indícios que permitam responder à seguinte questão de pesquisa: como a intuição atua no processo decisório instantâneo? O objetivo principal é compreender de que forma executivos ou gerentes fazem uso da intuição neste tipo específico de decisão. A partir de uma literatura que buscou elementos tanto de processo decisório, bem como da intuição, no campo da gestão e da psicologia, foi possível estabelecer pontos de intersecção, que permitiram a elaboração de um instrumento para a condução de entrevistas junto a alguns executivos da área de TI. Com base em uma seleção de gestores da região Sul do Brasil, se obteve acesso a presidentes e executivos, dentre os quais alguns aceitaram participar da pesquisa. Após a coleta e análise dos dados, foi possível encontrar indícios que levam a crer que a intuição seja o elemento de maior confiança desses gestores. Além disso, são feitas contribuições ao conceito de intuição do campo da gestão, bem como são apresentados os elementos, e como eles se relacionam entre si, para possibilitar o pensamento intuitivo em situações que exigem uma resposta instantânea. Como contribuição teórica pode-se ressaltar, em primeiro lugar, a discussão do tema intuição, bem como alguns pontos divergentes da literatura estudada. Para gestores em geral, verifica-se que, apesar do desconhecimento e desconfiança, a intuição pode ser uma fonte confiável e que pode ser trabalhada, como qualquer outra habilidade. / It’s undeniably that decision making is something present in the day-to-day of everyone, regardless of the type of activities in which we are involved. As a characteristic of the environment which is very dynamic, demanding rapid responses from executives. As others authors have posted, there is a great difficulty on the part of current models to include all the elements present in decision making, leading people to consider the use of more informal sources, with easier access, among them intuition has an important role. Thus, this study seeks to present evidence for addressing the following research question: how intuition works in the instantaneous decision-making process? The main objective is to understand how executives and managers make use of intuition in this specific type of decision. Making use of a literature that sought elements of decisionmaking as well as intuition in the field of management and psychology, it was possible to establish points of intersection, which allowed the development of an instrument for conducting interviews with some executives of IT. Based on a selection of managers from south of Brazil, we obtained access to presidents and executives, some of whom agreed to participate. After collecting and analyzing data, it was possible to find evidence to suggest that intuition is the more important element of trust of managers. In addition, contributions are made to the concept of intuition in the field of management, and how the elements presented are related to each other to enable intuitive thinking in situations that require an instant response. As a theoretical contribution, can be noted the discussion of the topic intuition, as well as some points of divergence from the literature studied. For managers in general, it appears that despite the ignorance and suspicion, intuition can be a reliable source and that can be worked like any other skill.

Intuitive Finitude and Symbolic Infinitude in Husserl’s Philosophy of Arithmetic and Crisis”. Since its inception, Husserl’s phenomenology oscillates between a positive valuation of technical calculus in order to compensate for the limited capacity of human beings, and a denunciation regarding the blindnessthat its extraordinary development has brought about regarding the true nature of scientific and philosophical thinking, in their sense as λ. Likewise, regarding intuition phenomenology oscillates between on one side a positive valuation of the foundational and authentic character of the basic intuitive representations and, on the other, the observation of their radical finitude. This paper explores some salient features of these oscillations. / Desde su origen, la fenomenología de Husserl oscila entre una valoración positiva del cálculo técnico, para compensar la limitada capacidad de los seres humanos, y una denuncia de la ceguera que su desarrollo extraordinario ha ocasionado respecto de la verdadera naturaleza del pensamiento científico y filosófico, en su sentido de λ. Asimismo, respecto de la intuición, la fenomenología oscila entre una valoración positiva del carácter fundacional y auténtico de las representaciones intuitivas básicas y la observación de su finitud radical. En esta ocasión exploramos algunos rasgos de estas oscilaciones.