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.

Informe de Seminario para optar al grado de Licenciado en Filosofía

Memoria (licenciado en ciencias jurídicas y sociales / El presente ensayo realizará en un análisis de los aspectos relevantes de la obra de Immanuel Kant para aproximarse al positivismo durante el siglo XX, entendiendo que el intento kantiano de depurar el trabajo científico al intentar establecer los límites del conocimiento humano y modelos formales para una ética universal significó una metodología rigurosa en forma temprana en términos históricos, comprendiendo así la extensión de la obra del filósofo en el trabajo de autores fundamentales para el desarrollo intelectual de la etapa señalada en el marco de las ciencias sociales y en particular del derecho, para posteriormente aproximarse, desde la perspectiva kantiana comentada, tanto a la propuesta de Max Weber, quien elaboró una metodología para la investigación de los fenómenos propios de las ciencias sociales, para el desarrollo efectivamente científico de estas y comprendiendo estos avances como fundamentales para tal disciplina en el contexto al cual pertenece, como también a la Teoría Pura del Derecho de Hans Kelsen, la cual comparte la finalidad pretendida por Weber pero respecto de la comprensión de aquello que es propiamente jurídico en forma depurada de otras disciplinas y teniendo un éxito bastante amplio en el debate jurídico. Finalmente, desde la teoría del reconocimiento extraída a partir de los escritos de Jena realizados por G. W. F. Hegel, se criticará la posición adoptada por Kant, extendiendo dicho ejercicio al trabajo de los autores influidos por el filósofo antes señalados, analizando la posibilidad de existencia de un método diverso al sostenido por Weber y Kelsen, tanto en las ciencias sociales como en el derecho, desde una comprensión integral de la realidad empírica y además desde la eticidad como totalidad respecto de la relación entre los fenómenos estudiados por estas ciencias y los seres humanos, particularmente como alternativa a los esfuerzos más influidos por la filosofía pura.

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We live in an age of public accountability. For university-based business schools, housed within institutions with responsibilities for fostering public wellbeing, public accountability represents major challenges. The specific challenge of this dissertation is interpreting that accountability in moral, as opposed to legal or bureaucratic terms. Much of the academic attention to public accountability has focused on the legal aspects of compliance and regulation. The systemic nature of the educative-formative problem of moral accountability argued herein is especially evident inside postgraduate management education. I argue that nascent ideas of moral accountability foreground a systemic and inescapable challenge to the legitimacy of the now ubiquitous Masters of Business Administration (MBA) within university based management education. Illustrating the formative-educative problem via a case study at an Australian university and drawing on a critical review of the management studies literature I argue that current approaches to meeting those public responsibilities are at risk of being marginal at best. This is a view increasingly recognised by those within the management studies field already committed to redressing amoral management theory and practice. Efforts to professionalise management by bringing management studies inside universities have long been abandoned in favour of following market logic - a predominantly financially driven logic that is formatively amoral - thus exposing universities' moral legitimacy to rising public skepticism, if not acute and justifiable concern. Beyond the professionalisation efforts and the compliance mentality of corporate governance and against the commonplace smorgasbord approach to business ethics (foreclosing engagement with larger and relevant political, ethical and philosophical dimensions) I argue for cultivating a specific capability for management graduates - one area that will yield considerable philosophical scope and pedagogical options while meeting the university's public responsibility. I make a case for cultivating reflective judgment on matters of moral accountability {and specifically at the individual level} as a defining capability in management studies - a capability that is worthy of public trust in universities. To that end I argue for a Kantian approach to cultivating reflective moral accountability. The scope of this approach is global, the mode is action-guiding principles under public scrutiny, where reverence for individual human dignity is at its base: a civic or enlightened accountability, oriented to earning and warranting public trust, by individuals and through institutions. Kantian hope in a cosmopolitan ethical commonwealth sustains practical-idealist commitment to cultivating this capability. This Kantian approach is shaped by Kant's grossly under-recognised moral anthropology: a composite of a modest metaphysical framework of justice intersecting with his almost completely ignored philosophy of experience / anthropology. The pedagogical approach developed here is based on Kant's moral anthropology and notion of maturity. It is oriented to deeply experiential organic learning as university-based preparation for reflective moral judgment in pressured, complex situations of uncertainty. The aim here is fostering ideas on approaching what is problematic not to develop a comprehensive theory of moral accountability in the MBA. Taken together this Kantian response sees paideia as central to the public role of university education, and as such represents a radical challenge to seemingly unassailable assumptions of authority in management theory and practice. I follow a phronesis approach in this research, a perspective on knowledge that views the social sciences as categorically different from the natural sciences, calling less for universal laws and more for knowledge drawing on wisdom and moral judgment derived through extensive experience. Flyvbjerg's phronetic approach to the social sciences guides the case study, influences the selection of perspectives in both the literature review and the Kantian considerations. I approach this educative-formative problem out of liberal-humanist, social-contract traditions.