O presente estudo trata do conceito de esfera pública (Öffentlichkeit) na sociedade moderna a partir da teoria social de Niklas Luhmann. Não se trata, contudo, de mera exegese. É certo que a teoria luhmanniana é utilizada como guia do argumento e como referencial teórico básico, mas sua utilização é feita através de uma abordagem interdisciplinar que visa a dialogar tanto com a macro teoria dominante acerca da esfera pública (de Jürgen Habermas) quanto com problemas teóricos levantados por teorias de médio alcance que, preocupadas com a pesquisa empírica, evidenciaram problemas e fenômenos contemporâneos que não parecem ser passíveis de enfrentamento pela teoria habermasiana. Por isso, os desenvolvimentos da teoria dos sistemas sobre o conceito de esfera pública enfrentarão dois momentos de tensão: no primeiro Parte I do trabalho um enfrentamento teórico conceitual em face da teoria de Jürgen Habermas sobre a esfera pública, e no segundo Parte II com alguns problemas contemporâneos levantados para literatura atual: sua relação com o Estado e o sistema político, com os Tribunais Constitucionais, com os meios de comunicação em massa, com movimentos de protesto e com as pretensões de inclusão na sociedade mundial (Weltgesellschaft). / This study concern the concept of the public sphere (Öffentlichkeit) of modern society in the social theory of Niklas Luhmann. It is not, however, an exegetic study. Niklas Luhmanns theory constitutes the main guide-line of this study and functions as its basal theoretical framework. Nevertheless, the arguments here presented are carried on by an interdisciplinary approach, in order to perform a dialog not only with the dominant theory of the modern public sphere (Jürgen Habermas), but also with theoretical problems raised by middle range theories which are concerned which empirical research; and with contemporary problems and phenomena that do not seem to be tacked properly by the habermasian theory. Therefore, the systems theory model of modern public sphere faces two moments of tension: In the first one Part I it faces Jürgen Habermas theory of the public sphere. In the second Part II contemporary problems and issues are addressed: the relation among the public sphere, the State and the political system; the mass communication system; protest movements and the inclusion claims carried on in the world society (Weltgesellschaft).

This thesis argues that pluralism and diversity pose a more fundamental challenge to liberal constitutionalism than is sometimes recognised by liberal political theorists. While the challenges presented by moral pluralism at the philosophical level, and by cultural diversity at the socio-cultural level, have received a great deal of attention in recent political thought, the background within which these themes become salient has not always been fully acknowledged. What is new in the modern world is not so much diversity of lifestyles, but the disintegration of frameworks that traditionally provided an unproblematic basis for political authority. What this modern challenge forces us to confront then, is the idea that ‘the people’ who are subject to law, are also, as citizens, the ultimate source of political authority. I consider in detail the work of two contemporary political theorists who have provided among the most sustained and far-reaching attempts to respond to this challenge, Charles Taylor and Jürgen Habermas. Both make a significant contribution to responding to the contemporary situation of pluralism by taking on board the ‘dialogical’ nature of identity, and the role of the ‘people’ as the ultimate source of political power. However each places a heavy reliance on a privileged standpoint that may shield political judgement from the full implications of modern pluralism: Habermas, by appealing to ‘post-conventional morality’ and Taylor, by appealing to an incipient teleology.

Religious language has been theorized in multiple ways. I will look at how religious language has been theorized in the work of Jürgen Habermas and in the field of cognitive linguistics. I will compare these approaches to religious language and assess the results. In doing so, I will indirectly assess the confluence of these two theoretical approaches. My conclusion is that even with the similarities between these theoretical frames, religion is thematized differently under each method. Jürgen Habermas’s definition of religion as the output of ritual praxis is not compatible with the normative place of religious language found in cognitive linguistics.

No description available.

Esta tese se caracteriza como um trabalho bibliográfico, que aborda a obra de Paulo Freire e Jürgen Habermas, dimensionando e pondo em evidência o vigor diferenciado que oferecem para as reflexões em torno da Educação Popular. Trata de analisar o pensamento de ambos, com ênfase em seus ideais de sociedade, ressaltando-os em termos de reforma ou transformação social. Evidenciadas, suas utopias sociais são cotejadas com os pressupostos ontológicos da libertação, quando, então, investigando e problematizando o conceito de cidadão, busca-se demonstrar a sua insuficiência como paradigma da ação educativa libertadora. Pretende-se, ainda, definir e propor o conceito de sujeito social como o horizonte vigoroso de formação da Educação Popular. A tese se configura a partir da crítica ao cidadão e sua assunção como ideal formativo, afirmando que é o sujeito social, conceito oriundo do pensamento de Paulo Freire, e não o cidadão, propósito da teoria da sociedade de Jürgen Habermas, que constitui o horizonte de formação da Educação Popular, por coerência com seus princípios fundantes. Investigar o horizonte de formação a partir do contraponto teórico e prático das propostas de Freire e Habermas deve-se à forte influência exercida por ambos em vários campos da atividade humana, como a educação, a política e a sociologia. Na educação, a presença de Freire é marcadamente reconhecida não apenas no Brasil, onde a Educação Popular se apóia, explicitamente, em seus ensinamentos, como no mundo todo. Habermas, por sua vez, tem sido considerado um pensador cuja influência transcende os meios sociológico e filosófico, alcançando o pensamento educacional brasileiro com considerável vigor. Uma das premissas que orientaram esta pesquisa consiste na suspeita de que a teoria social habermasiana, dadas as suas características básicas, conduz à reforma (mudança cultural) e não à transformação (mudança radical nos âmbitos cultural, econômico e político) estrutural da sociedade. O que representaria uma diferença fundamental entre Freire e Habermas, a ser considerada por uma educação libertadora. Enquanto Habermas estipula uma “comunidade de fala ideal”, compartilhada por sujeitos, lingüisticamente, competentes, deliberando, livres de coação, sobre convenções polemizadas no devir histórico, Freire lida com uma realidade muito distante em termos de justiça social daquilo que o alemão idealiza: analfabetos e semianalfabetos em situação de opressão e miserabilidade social, vitimados pela herança de uma cultura colonialista e predatória, em processo desde o século XV. Um fosso enorme separa e distingue o interesse imediato dos indivíduos, determinado pela urgência e pelo grau das necessidades em cada contexto. Tais urgências são identificadas, concretamente, pelas desiguais competências dos sujeitos e das realidades concretas que os condicionam. Embora compartilhem um ideal semelhante, Freire e Habermas estão envolvidos com situações que, transcendendo a variações espaço-temporais, exigem respostas, pontualmente, diferentes. / This thesis is characterized as a bibliographic work that approaches the work of Paulo Freire and Jürgen Habermas, where the differentiated force which is offered by them for discussions around Popular Education is sized and put in evidence. It concerns the analysis of both authors’ thoughts, with emphasis on its ideals of society, and showing them in terms of social reformation or transformation. Evidenced, their social utopias are compared with liberation ontological presuppositions when, by investigating and problematizing the concept of citizen, the demonstration its insufficiency as a paradigm of liberating education action is searched. The aim still is to define and propose the concept of social subject as the strong horizon of formation of Popular Education. This thesis is configured from the criticism about the citizen and his assumption as formative ideal, saying that he is the social subject, a concept from Paulo Freire’s thought, and not the citizen, purpose of Jürgen Habermas theory of society, which composes the horizon of formation of the Popular Education, by coherence with its base principles. The investigation of its horizon of formation from the theoretical and practical counterpoint of Freire and Habermas’ proposals is due to the strong influence that both exert on several fields of human activity, such as education, politics and sociology. In education, the presence of Freire is highly recognized not only in Brazil, where Popular Education is explicitly based on his teaching, but also in all over the world. Hebermas, in his turn, has been considered a thinker whose influence transcends the sociological and philosophical means, reaching the Brazilian educational thought with considerable force. One of the reasons which oriented this research consists in the suspicion that the Habermasian social theory, given its basic characteristics, leads to reformation (cultural change), and not to structural transformation (radical change in the cultural, economic and political fields) of the society. This one would represent a fundamental difference between Freire and Habermas, to be considered for a liberating education. As Habermas stipulates a "community of ideal speech", shared by linguistically competent people, and deliberates, free of coactions on polemized conventions in the historical transformations, Freire deals with a very distant reality in terms of social justice from what the German thinker idealizes: illiterates and semiilliterates in oppression and social miserability situations, victimed by a legacy of a colonial and predatory culture, in process since the fifteenth century. A huge gap separates and distinguishes individuals’ immediate interest, determined by the urgency and the degree of needs in each context. Such urgencies are well identified by the individuals’ unequal competences and concrete realities which condition them. Although they share a similar ideal, Freire and Habermas are involved with situations that, transcending to space-time variations, require punctually different responses.

Esta tese se caracteriza como um trabalho bibliográfico, que aborda a obra de Paulo Freire e Jürgen Habermas, dimensionando e pondo em evidência o vigor diferenciado que oferecem para as reflexões em torno da Educação Popular. Trata de analisar o pensamento de ambos, com ênfase em seus ideais de sociedade, ressaltando-os em termos de reforma ou transformação social. Evidenciadas, suas utopias sociais são cotejadas com os pressupostos ontológicos da libertação, quando, então, investigando e problematizando o conceito de cidadão, busca-se demonstrar a sua insuficiência como paradigma da ação educativa libertadora. Pretende-se, ainda, definir e propor o conceito de sujeito social como o horizonte vigoroso de formação da Educação Popular. A tese se configura a partir da crítica ao cidadão e sua assunção como ideal formativo, afirmando que é o sujeito social, conceito oriundo do pensamento de Paulo Freire, e não o cidadão, propósito da teoria da sociedade de Jürgen Habermas, que constitui o horizonte de formação da Educação Popular, por coerência com seus princípios fundantes. Investigar o horizonte de formação a partir do contraponto teórico e prático das propostas de Freire e Habermas deve-se à forte influência exercida por ambos em vários campos da atividade humana, como a educação, a política e a sociologia. Na educação, a presença de Freire é marcadamente reconhecida não apenas no Brasil, onde a Educação Popular se apóia, explicitamente, em seus ensinamentos, como no mundo todo. Habermas, por sua vez, tem sido considerado um pensador cuja influência transcende os meios sociológico e filosófico, alcançando o pensamento educacional brasileiro com considerável vigor. Uma das premissas que orientaram esta pesquisa consiste na suspeita de que a teoria social habermasiana, dadas as suas características básicas, conduz à reforma (mudança cultural) e não à transformação (mudança radical nos âmbitos cultural, econômico e político) estrutural da sociedade. O que representaria uma diferença fundamental entre Freire e Habermas, a ser considerada por uma educação libertadora. Enquanto Habermas estipula uma “comunidade de fala ideal”, compartilhada por sujeitos, lingüisticamente, competentes, deliberando, livres de coação, sobre convenções polemizadas no devir histórico, Freire lida com uma realidade muito distante em termos de justiça social daquilo que o alemão idealiza: analfabetos e semianalfabetos em situação de opressão e miserabilidade social, vitimados pela herança de uma cultura colonialista e predatória, em processo desde o século XV. Um fosso enorme separa e distingue o interesse imediato dos indivíduos, determinado pela urgência e pelo grau das necessidades em cada contexto. Tais urgências são identificadas, concretamente, pelas desiguais competências dos sujeitos e das realidades concretas que os condicionam. Embora compartilhem um ideal semelhante, Freire e Habermas estão envolvidos com situações que, transcendendo a variações espaço-temporais, exigem respostas, pontualmente, diferentes. / This thesis is characterized as a bibliographic work that approaches the work of Paulo Freire and Jürgen Habermas, where the differentiated force which is offered by them for discussions around Popular Education is sized and put in evidence. It concerns the analysis of both authors’ thoughts, with emphasis on its ideals of society, and showing them in terms of social reformation or transformation. Evidenced, their social utopias are compared with liberation ontological presuppositions when, by investigating and problematizing the concept of citizen, the demonstration its insufficiency as a paradigm of liberating education action is searched. The aim still is to define and propose the concept of social subject as the strong horizon of formation of Popular Education. This thesis is configured from the criticism about the citizen and his assumption as formative ideal, saying that he is the social subject, a concept from Paulo Freire’s thought, and not the citizen, purpose of Jürgen Habermas theory of society, which composes the horizon of formation of the Popular Education, by coherence with its base principles. The investigation of its horizon of formation from the theoretical and practical counterpoint of Freire and Habermas’ proposals is due to the strong influence that both exert on several fields of human activity, such as education, politics and sociology. In education, the presence of Freire is highly recognized not only in Brazil, where Popular Education is explicitly based on his teaching, but also in all over the world. Hebermas, in his turn, has been considered a thinker whose influence transcends the sociological and philosophical means, reaching the Brazilian educational thought with considerable force. One of the reasons which oriented this research consists in the suspicion that the Habermasian social theory, given its basic characteristics, leads to reformation (cultural change), and not to structural transformation (radical change in the cultural, economic and political fields) of the society. This one would represent a fundamental difference between Freire and Habermas, to be considered for a liberating education. As Habermas stipulates a "community of ideal speech", shared by linguistically competent people, and deliberates, free of coactions on polemized conventions in the historical transformations, Freire deals with a very distant reality in terms of social justice from what the German thinker idealizes: illiterates and semiilliterates in oppression and social miserability situations, victimed by a legacy of a colonial and predatory culture, in process since the fifteenth century. A huge gap separates and distinguishes individuals’ immediate interest, determined by the urgency and the degree of needs in each context. Such urgencies are well identified by the individuals’ unequal competences and concrete realities which condition them. Although they share a similar ideal, Freire and Habermas are involved with situations that, transcending to space-time variations, require punctually different responses.

Submitted by Regina Correa (rehecorrea@gmail.com) on 2016-09-26T19:45:13Z No. of bitstreams: 1 TeseEFFM.pdf: 1090004 bytes, checksum: be89a226e60ed81d711e6ff2a01bd5f3 (MD5) / Approved for entry into archive by Marina Freitas (marinapf@ufscar.br) on 2016-09-27T19:30:17Z (GMT) No. of bitstreams: 1 TeseEFFM.pdf: 1090004 bytes, checksum: be89a226e60ed81d711e6ff2a01bd5f3 (MD5) / Approved for entry into archive by Marina Freitas (marinapf@ufscar.br) on 2016-09-27T19:30:23Z (GMT) No. of bitstreams: 1 TeseEFFM.pdf: 1090004 bytes, checksum: be89a226e60ed81d711e6ff2a01bd5f3 (MD5) / Made available in DSpace on 2016-09-27T19:30:31Z (GMT). No. of bitstreams: 1 TeseEFFM.pdf: 1090004 bytes, checksum: be89a226e60ed81d711e6ff2a01bd5f3 (MD5) Previous issue date: 2016-02-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / This thesis addresses the democratic will-formation as an educational principle from Habermas’s philosophy. The theoretical and exploratory path followed by Habermas shows the theoretical feasibility of the proposition that underpins the thesis. Therefore, we present the law category as intermediation between the system and the world of life. The building of opinion and will-formation is rooted in the democratic procedure of discursive law that underlies the communicative freedom process. This is explained by the mediating processes of social communications, in which free citizens, committed to the political and public will-formation, are involved. Habermas proposes the formation of a modern society from the idea of a theory of the social communication of law, as an analysis of democratic and educational practices. In Habermas’s “Communicative acting theory”, published in 1981, the category "system" is characterized by an action of the strategic-instrumental type and the category "world of life", by the symbolic, intuitive and reconstructive production, in which the law plays a crucial role in social integration. In his work “Law and democracy: between facticity and validity”, written in 1992, discursive law constitutes a possibility of intermediation between the system and the world of life, as it works as an integrating element of the democratic society. The communication of a social freedom between citizens willing to act without coercion is an alternative to a free and emancipatory formation in education. Deliberative politics is legitimate in the discursive law, which is grounded on a broad process of democratic will-formation, which is dealt here as an educational principle mandatory for democratic societies establishing. / Esta tese aborda o tema da formação da vontade democrática como princípio educativo, a partir do pensamento de Jürgen Habermas. O percurso teórico-investigativo trilhado por Habermas evidencia a viabilidade teórica da proposição que fundamenta a tese. Para tanto, elencamos a categoria direito como mediação entre o sistema e o mundo da vida. A construção da formação da opinião e da vontade está alicerçada no procedimento democrático do direito discursivo que fundamenta o processo de liberdade comunicativa. Isto se explica pelos processos mediadores de comunicação social dos quais participam os cidadãos livres e comprometidos com a formação da vontade pública política. Habermas propõe a formação de uma sociedade moderna a partir da ideia de uma teoria da comunicação social do direito, enquanto análise das práticas democráticas e educativas. Na obra teoria do agir comunicativo, publicada em 1981, a categoria “sistema” é caracterizada por uma ação do tipo estratégico-instrumental e a categoria “mundo da vida” pela produção simbólica, intuitiva e reconstrutiva, do qual o direito assume uma função indispensável na integração social. Na obra direito e democracia: entre facticidade e validade, de 1992, o direito discursivo se constitui como uma possibilidade de mediação entre o sistema e o mundo da vida, pois este funciona como elemento integrador da sociedade democrática. A comunicação de uma liberdade social entre cidadãos dispostos a agir sem coação é uma alternativa para a formação livre e emancipatória na educação. A política deliberativa encontra legitimação no direito discursivo, que se fundamenta no processo amplo de formação da vontade democrática, e que denominamos aqui como um princípio educativo necessário para a constituição das sociedades democráticas.

Esta tese se caracteriza como um trabalho bibliográfico, que aborda a obra de Paulo Freire e Jürgen Habermas, dimensionando e pondo em evidência o vigor diferenciado que oferecem para as reflexões em torno da Educação Popular. Trata de analisar o pensamento de ambos, com ênfase em seus ideais de sociedade, ressaltando-os em termos de reforma ou transformação social. Evidenciadas, suas utopias sociais são cotejadas com os pressupostos ontológicos da libertação, quando, então, investigando e problematizando o conceito de cidadão, busca-se demonstrar a sua insuficiência como paradigma da ação educativa libertadora. Pretende-se, ainda, definir e propor o conceito de sujeito social como o horizonte vigoroso de formação da Educação Popular. A tese se configura a partir da crítica ao cidadão e sua assunção como ideal formativo, afirmando que é o sujeito social, conceito oriundo do pensamento de Paulo Freire, e não o cidadão, propósito da teoria da sociedade de Jürgen Habermas, que constitui o horizonte de formação da Educação Popular, por coerência com seus princípios fundantes. Investigar o horizonte de formação a partir do contraponto teórico e prático das propostas de Freire e Habermas deve-se à forte influência exercida por ambos em vários campos da atividade humana, como a educação, a política e a sociologia. Na educação, a presença de Freire é marcadamente reconhecida não apenas no Brasil, onde a Educação Popular se apóia, explicitamente, em seus ensinamentos, como no mundo todo. Habermas, por sua vez, tem sido considerado um pensador cuja influência transcende os meios sociológico e filosófico, alcançando o pensamento educacional brasileiro com considerável vigor. Uma das premissas que orientaram esta pesquisa consiste na suspeita de que a teoria social habermasiana, dadas as suas características básicas, conduz à reforma (mudança cultural) e não à transformação (mudança radical nos âmbitos cultural, econômico e político) estrutural da sociedade. O que representaria uma diferença fundamental entre Freire e Habermas, a ser considerada por uma educação libertadora. Enquanto Habermas estipula uma “comunidade de fala ideal”, compartilhada por sujeitos, lingüisticamente, competentes, deliberando, livres de coação, sobre convenções polemizadas no devir histórico, Freire lida com uma realidade muito distante em termos de justiça social daquilo que o alemão idealiza: analfabetos e semianalfabetos em situação de opressão e miserabilidade social, vitimados pela herança de uma cultura colonialista e predatória, em processo desde o século XV. Um fosso enorme separa e distingue o interesse imediato dos indivíduos, determinado pela urgência e pelo grau das necessidades em cada contexto. Tais urgências são identificadas, concretamente, pelas desiguais competências dos sujeitos e das realidades concretas que os condicionam. Embora compartilhem um ideal semelhante, Freire e Habermas estão envolvidos com situações que, transcendendo a variações espaço-temporais, exigem respostas, pontualmente, diferentes. / This thesis is characterized as a bibliographic work that approaches the work of Paulo Freire and Jürgen Habermas, where the differentiated force which is offered by them for discussions around Popular Education is sized and put in evidence. It concerns the analysis of both authors’ thoughts, with emphasis on its ideals of society, and showing them in terms of social reformation or transformation. Evidenced, their social utopias are compared with liberation ontological presuppositions when, by investigating and problematizing the concept of citizen, the demonstration its insufficiency as a paradigm of liberating education action is searched. The aim still is to define and propose the concept of social subject as the strong horizon of formation of Popular Education. This thesis is configured from the criticism about the citizen and his assumption as formative ideal, saying that he is the social subject, a concept from Paulo Freire’s thought, and not the citizen, purpose of Jürgen Habermas theory of society, which composes the horizon of formation of the Popular Education, by coherence with its base principles. The investigation of its horizon of formation from the theoretical and practical counterpoint of Freire and Habermas’ proposals is due to the strong influence that both exert on several fields of human activity, such as education, politics and sociology. In education, the presence of Freire is highly recognized not only in Brazil, where Popular Education is explicitly based on his teaching, but also in all over the world. Hebermas, in his turn, has been considered a thinker whose influence transcends the sociological and philosophical means, reaching the Brazilian educational thought with considerable force. One of the reasons which oriented this research consists in the suspicion that the Habermasian social theory, given its basic characteristics, leads to reformation (cultural change), and not to structural transformation (radical change in the cultural, economic and political fields) of the society. This one would represent a fundamental difference between Freire and Habermas, to be considered for a liberating education. As Habermas stipulates a "community of ideal speech", shared by linguistically competent people, and deliberates, free of coactions on polemized conventions in the historical transformations, Freire deals with a very distant reality in terms of social justice from what the German thinker idealizes: illiterates and semiilliterates in oppression and social miserability situations, victimed by a legacy of a colonial and predatory culture, in process since the fifteenth century. A huge gap separates and distinguishes individuals’ immediate interest, determined by the urgency and the degree of needs in each context. Such urgencies are well identified by the individuals’ unequal competences and concrete realities which condition them. Although they share a similar ideal, Freire and Habermas are involved with situations that, transcending to space-time variations, require punctually different responses.

Public power in democratic society emanates from the citizens and is, in its turn, responsible to them. The citizens are entitled to observe, scrutinize and influence it. The public consists of private individuals actively engaged in public affairs and coordinating this activity with others. The present essay is concerned with Jürgen Habermasʼ concepts of the public in his The Structural Transformation of the Public Sphere, The Theory of Communicative Action, and Between Facts and Norms. At first, these works are interpreted and critically evaluated here. Then, the issue of the public is developed with special emphasis on the concept as it is elaborated in Between Facts and Norms. This essay tries to characterize the civil public and pursues the question how it is positioned in the larger frame of the civil society. The public is studied from the point of view of its influence in society. Habermas ascribes a substantial role to the public, for, according to his idea of the deliberative democracy, the public takes a part in the democratic processes of lawmaking and that by means of a dialogue with the public power. In this perspective, the public is conceived of as communicative power. This dissertation concentrates on the origins and forming of the communicative power and the ensuing process of its...

Novel communication barriers, innovative obstacles to mutual understanding that deviate from the norms of the actual world, are a recurring yet understudied presence in aesthetic worlds of all kinds. Some examples of this are Dana’s twentieth-century way of speaking that travels back in time with her in Kindred, or Americans under Japanese occupation struggling to speak through cultural and linguistic barriers in an alternate historical timeline in The Man in the High Castle, or the unique obstructions to communication in the alien encounters of Ursula Le Guin’s The Left Hand of Darkness or Ted Chiang’s “The Story of Your Life.” In certain works, communication barriers carry such a novel character and occupy such a prominent place in the narrative that they call out for interpretation at a metadiegetic level. In previous scholarship, linguistic inventiveness has been studied primarily for the ways it speaks to science fiction genre distinctions. This essay aims to reveal how the recurrence of this foregrounded literary mechanism points to a transcultural and transhistorical tendency that goes beyond science fiction. With the aim of proving its usefulness in world literature studies, the goal is to analyze the presence of the novel barrier in seven different texts and how it projects a certain theory of the world. Using Darko Suvin’s concept of the novum and Eric Hayot’s metadiegetic structures I argue that novel communication barriers have in their nature a foregrounding effect that projects a kind of worldedness that accounts for the way communication is conceptualized and experienced. Using Jürgen Habermas’s theory of communication to substantiate this worldedness, I demonstrate how the motivation toward rational consensus on truth claims behind each act of communication has a world-creating effect which is articulated by the novel communication barrier in these texts.