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Ce travail de recherche veut faire l'analyse de la notion de liberté dans la Dialectique transcendantale de la Critique de la raison pure. Il se divise en trois partie qui tentent: premièrement de situer la place qu'occupe ce concept dans la CRR: deuxièmement d'étudier les antinomies en général, et en particulier celle où la liberté est exposée; et troisièmement d'analyser exhaustivement ce concept dans la Dialectique et de faire une synthèse des considérations le concernant. À travers ces trois étapes, nous distinguerons la causalité par liberté de la causalité naturelle, nous cifférencierons la liberté cosmologique-transcendantale de la liberté pratique, nous saisirons l'importance des idées transcendantales et de la métaphysique comme science pour toute la connaissance humaine et, en terminant, nous comprendrons l'importante distinction entre le phénomène et l'objet transcendantal.

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Nous avons étudié dans ce travail le statut de la notion de finalité telle qu'elle est décrite par Kant dans l'Analytique de la faculté de juger téléologique de la Critique de la faculté de juger. Nous avons circonscrit la portée de cette notion, nous avons montré ses limites et nous avons défini le rôle que Kant lui assigne au sein de sa philosophie transcendantale. Les liens unissant la finalité logique de la nature avec la finalité objective matérielle ont été soulignés, de même que ceux qui s'établissent entre le mécanisme et la finalité en général. Nous avons fait le point sur diverses interprétations de l'antinomie de la faculté de juger téléologique et nous nous sommes livrés, autant que cela nous fut possible, à une critique des thèses de Kant relatives à la finalité.

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Aborda la doctrina de Kant, el conocimiento sensible o estética trascendental, el conocimiento trascendental, el conocimiento de la razón pura o dialéctica trascendental. La doctrina de Kant contenida en la Critica de la razón pura es profundamente original. Su mérito principal es haber solucionado el problema del conocimiento e introducir en la filosofía el elemento crítico. Su gran defecto consiste en abandonar la conciencia, como único medio para estudiar el conocimiento humano y sus facultades, de aquí al negar a la razón su carácter impersonal y condenar su filosofía al subjetivismo y a la abstracción. / Tesis

Este trabajo constituye una investigación sobre el mal radical tal como aparece en la primera parte de La religión dentro de los límites de la mera razón (en adelante, Religión). De lo que se trata es de presentar de forma crítica la tesis de Immanuel Kant que afirma una maldad innata en la naturaleza humana (R 6:32-39). Y si bien la tesis aparece de forma explícita y sistemática únicamente en dicha obra, nos preocuparemos en mostrar que, mutatis mutandis, atraviesa toda la filosofía moral kantiana, dado que articula una visión del ser humano que se hace presente en todas sus obras de moral, así como en sus escritos de antropología y de historia. / Tesis

Made available in DSpace on 2016-04-27T17:27:21Z (GMT). No. of bitstreams: 1 Celso Kraemer.pdf: 2089652 bytes, checksum: 3489958fe7eaf86e0466addbbdd67a7b (MD5) Previous issue date: 2008-03-10 / The complementary thesis to the doctorate of Foucault about the Anthropology of Immanuel Kant opens some theoretical and methodological perspectives in his work. Among them the present research investigates the possibility of Ethics and the notion of Liberty in Foucault. The guide line that goes throughout the chapters is the lecture of Kant which appears in the minor texts, being the first just the complementary thesis at the beginning of the intellectual career of Foucault, and the last about Kant s Aufklärung at the end of his career. The data treatment attends the procedure of Foucault in the complementary thesis: facing the minor texts with the more canonical ones. In the complementary thesis Foucault related the Anthropology to the Critics of Kant. In the present research the parallels are settled between the minor texts where Foucault deals with Kant in his books, emphasizing Madness and Civilization and The Order of things. The result shows that there are some kantism in Foucault, one can recognize it in the archeology and in the genealogy. The kantian Critic looks to get a new strength in them. This one suffers an actualization by Foucault. Thus, the archeological and genealogical Critic looks for the conditions of possibility of the origin , the duration and the disappearance of different discursive and non-discursive strategies of practices of knowledge-power that he calls historical empiricities. On the other side, the realm of empiricities is signed by Aperture; in it the Truth shows its reciprocal dependency with Freedom. These three realms (Critic, empiricity and Aperture) establish the proper field for the question of ethics and freedom in the immanence of knowledge-power relations. In the game of subjection and autonomy grows the esthetic of existence as art of the self; in this function it requires the care of the self, the know yourself and the practices of the self / A tese complementar ao doutorado de Foucault, sobre a Antropologia de Immanuel Kant, abre algumas perspectivas teóricas e metodológicas sobre seu trabalho. Dentre estas, a presente pesquisa investiga as possibilidades da ética e da noção de liberdade em Foucault. O fio condutor que perpassa todos os capítulos é a leitura de Kant que aparece em diversos textos menores , sendo o primeiro justamente a tese complementar, no início do percurso intelectual de Foucault, e o último, sobre a Aufklärung kantiana, no final deste percurso. O tratamento dos dados segue o procedimento de Foucault na tese complementar: confrontar textos menores com textos mais canônicos do autor. Na tese complementar Foucault relacionou a Antropologia com as Críticas de Kant. No presente trabalho, estabelecem-se paralelos entre os textos menores , em que Foucault aborda Kant, com os livros, com destaque para História da loucura e As Palavras e as coisas. O resultado mostra que há certo kantismo em Foucault, podendo-se apontá-lo na arqueologia e na genealogia. Nelas a Crítica kantiana parece obter novo vigor. Ela não deixa de sofrer certa atualização com Foucault. Assim, a Crítica arqueológica e genealógica busca as condições de possibilidade do surgimento, da duração e do desaparecimento de diferentes estratégias discursivas e não-discursivas das práticas do saber-poder, no que ele chama de empiricidades históricas. Na outra extremidade, o domínio das empiricidades encontra-se marcado pela Abertura; nela, a Verdade mostra sua recíproca dependência com a Liberdade. Estes três domínios (Crítica, empiricidade e Abertura) constituem o espaço próprio também para a questão da ética e da liberdade, na imanência das relações de saber-poder. No jogo sujeição e autonomia se constitui a estética da existência, enquanto arte de si; em função disso ela requer o cuidado de si, o conhece-te a ti mesmo e as práticas de si

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-10-04T11:03:01Z No. of bitstreams: 1 Ademir Luiz.pdf: 611921 bytes, checksum: 119dda0c1d43f60adef7c03603d6c2b5 (MD5) / Made available in DSpace on 2017-10-04T11:03:01Z (GMT). No. of bitstreams: 1 Ademir Luiz.pdf: 611921 bytes, checksum: 119dda0c1d43f60adef7c03603d6c2b5 (MD5) Previous issue date: 2017-09-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The goal of this dissertation is study the concept of will in Immanuel Kant’s foundation of Metaphysics of the customs and to explain how he, based in this principle, support the possibility of the determination of the human action by pure practical reason / O objetivo desta dissertação é realizar um estudo acerca do conceito da vontade na Fundamentação da Metafísica dos Costumes de Immanuel Kant e explicitar como ele, a partir deste princípio, fundamenta a possibilidade da determinação da ação humana pela razão prática pura

My dissertation, titled Hanging-Together: Kant, Goethe, and the Theory of Aesthetic Modernism, observes that many of the composers, artists, and writers working in the early twentieth century developed theories of aesthetic coherence (Zusammenhang) that contradict the canonical interpretation of the period in terms of discontinuity and fragmentation. I show that the modernists drew on Goethe’s morphology in order to conceive of the inner coherence of the work of art as neither an aggregate (in which the parts precede the whole), nor as a system (in which an idea of the whole precedes its parts), but as a morphological nexus of formal variations. My thesis is that aesthetic modernism negates the ‘outer coherence’ of the work of art in order to reveal its ‘inner coherence,’ and that this morphological concept of inner coherence does not entail the totalizing ideal maintained by the poetic and aesthetic tradition from Aristotle to Kant. I develop this argument over the course of five chapters: the first examines Kant’s concept of systematic unity; the second focuses on Goethe’s critical response to Kant’s philosophy of nature; while the last three trace Goethe’s morphology through the theoretical reflections of a modernist composer, painter, and writer—Arnold Schönberg, Wassily Kandinsky, and Alfred Döblin. What emerges is a theory of aesthetic modernism that takes into account the historical specificity of the period without reducing its significance to the ‘break’ it supposedly effects with tradition.