<p>This study constitutes an attempt to bring the notion of stupidity into relation with ethics and creativity, through a reading of Samuel Beckett's Endgame. Employing Emmanuel Lévinas' theories on ethics - the responsible responsiveness in regard to the Other and the concept of the Face - the objective is to demonstrate how stupidity, conceived as lack of control and knowledge, functions as a precondition for the ethical relation between humans, as well as that of the individual to her creativity.</p>

The aim of this diploma thesis is a philosophical interpretation of the problem of intersubjectivity in the work of Jean-Paul Sartre (1905 - 1980) and Emmanuel Levinas (1906 - 1995). In the first part, it deals with the conception of the Other in the Jean-Paul Sartre's Being and Nothingness and analyzes (after a brief introduction to Sartre's philosophy) concrete aspects of Sartre's theory of intersubjectivity. This part ends with a critique of Sartre's theory, which enable us to interpret the Levinas's theory as an alternative conception of intersubjektivity. The analysis in the second part is based on the Levinas's book Totality and infinity. The final part sums up the main differences of both conceptions. Key words: intersubjectivity, the Other, existence, freedom, ethics, Sartre, Levinas

O presente trabalho apresenta uma nova perspectiva para as discussões jurídicas e bioéticas acerca dos direitos da personalidade dos pacientes terminais e encontra em nosso ordenamento jurídico, na afirmação de um direito geral da personalidade, a plenitude da tutela civil dos bens jurídicos personalíssimos do enfermo, sobretudo nas etapas finais da doença, ocasião em que a hipermedicalização do processo de morrer destaca-se como o principal fator gerador de lesões de diversas naturezas a esses bens. No caminho para chegarmos à proteção geral da personalidade, examinamos alguns direitos especiais que emergem ao final da existência humana, como o direito à morte em momento natural. No intuito de recuperar a centralidade da pessoa humana como fim único a que devem servir o Direito e a Medicina, construímos a trajetória do conceito de pessoa em seu desenvolvimento jusfilosófico para afirmar que todo ser humano é pessoa e sujeito de direito (ubi homo sapiens, ibi persona), ainda que não possua capacidade jurídica de fato, e, com isso, demonstrar a impossibilidade de pertença a uma classe de não pessoas independentemente de circunstâncias ou do desenvolvimento biopsíquico humano. Asseveramos, também, que o cuidar e o tratar em pacientes gravemente enfermos e terminais deve relacionar-se, antes, ao homem em sua dignidade e plenitude, em uma concepção biomédica, filosófica e metafísica conjugada da sua existência, e não se reduzir à simples obstinação prognóstica e terapêutica, visão reducionista que relaciona tratar a doença a um investimento no prolongamento estéril da vida humana. Nesse sentido, apresentamos perspectiva jurídica inovadora para a enfermidade e para a vivência dessa condição, do ponto de vista de pacientes terminais, cuidadores e equipes de saúde, à luz do pensamento de Emmanuel Lévinas e à centralidade que ele outorga à figura do Outro, que ilumina nossa hermenêutica do instituto dos direitos da personalidade. Concluímos que se faz necessária uma mudança do paradigma atual de cuidados de saúde em fim de vida também na esfera jurídica, com a aceitação, na escolha terapêutica, da naturalidade do evento morte ao final da existência: da busca da cura, para o cuidar; da quantidade para a qualidade da vida que resta. / The thesis presents a new perspective of the legal and bioethical discussions regarding individual rights of terminal ill patients and finds in our legal system, in the assertion of a general individual right, the plenitude of the protection of the legal rights of the ill, especially at the last stages of the disease, when hipermedicalization of the dying process asserts itself as the major source of the various damages caused to individual rights. On the pathway to achieve the general protection of the personhood, we highlight some special rights which emerge at the end of human existence, as, for instance, the right for a death at a natural moment. To recover the centrality of the human person as the single and only end to which Law and Medicine should serve, we present herein a path of the concept of personhood in its juridical and philosophical development to affirm that every human being is an individual (ubi homo sapiens, ibi persona), even if he/she doesnt have legal capacity and, therewith, demonstrate the impossibility of belonging to a class of non-persons independently of circumstances or the bio-psychic development. We also argue that treating and caring of seriously ill and terminal patients should be related with person in its dignity and fullness, in a biomedical, philosophical and metaphysical conception of existence, irreducible to mere obstinacy in prognosis and treatment, as a result of a reductionist perspective which relates treating a disease to a futile investment of a sterile extension of human life. In this sense, we present a innovative juridical perspective to illness and the experience of this condition, from the point of view of terminal ill patients, caregivers and health care teams in light of the thought of Emmanuel Lévinas and the centrality that he grants to the figure of the Other, which illuminates our interpretation of individual rights. We conclude that a change in the extant paradigm of the end-of-life care in Brazil is imperative also in the legal realm, with the acceptance, in the therapeutic choice, of the natural path of death at the end of our existence: from the search for cure, to care; from quantity to quality of the remaining life.

Made available in DSpace on 2016-04-27T14:31:07Z (GMT). No. of bitstreams: 1 Francisco Josivan de Souza.pdf: 1811956 bytes, checksum: 50c4c25039cfe4374007229ddd8ef9f8 (MD5) Previous issue date: 2013-06-07 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The aim of this thesis is discussing the otherness´s field and, therefore, the living together at school as a communitarian ethos to promote social transformation. Starting from the fundamental statement of the student´s otherness, just like the professor´s, what is expected from this thesis is the theoretical discussion about a curriculum that considers the course of the Other on her daily routine, which demands the curriculum itself to be another in order to put a ground for this purpose, I support myself: on the philosophical contributions of Emmanuel Lévinas and his statement to recognize the Other as someone absolutely incomprehensible and impossible to be considered as just a thing, as well as his critics towards the ontology; on the philosophical constructions of Enrique Dussel and his critics to the modernity as the Eurocentric dissimulator of the Latin-American s otherness, rendered by the solipsistic and conqueror European culture; and on Paulo Freire, who criticizes the oppressive and banking pedagogy and proposes the "education as a practice of freedom" and a pedagogy which, born from the oppressed, produces itself at the same time as produces liberty and critical consciousness. From this point on, this thesis supports the building of a curriculum to the otherness, as an act of liberation, criticizing the reproductive-banking Eurocentric and authoritarian curricular activities, developed by the modern schools and still present at the school´s life. The construction of a curriculum to the otherness is a condition sine qua non to the social transformations and to the Ethics of Liberation / Esta tese tem por objetivo a discussão no campo da outreidade e, por assim o ser, da convivência na escola como ethos comunitário e de transformação social. Partindo da afirmação fundamental da outreidade do aluno, bem como do professor, o que se deseja nesta tese é a discussão teórica em torno de um currículo que considere o percurso do Outro em seu quefazer cotidiano, o que exigirá que o próprio currículo seja outro. Para fundamentar a discussão, apoio-me: nas contribuições filosóficas de Emmanuel Lévinas e a exigência do reconhecimento do Outro como absolutamente incompreensível e impossível de ser coisificado, bem como suas críticas à ontologia; nas construções filosóficas de Enrique Dussel e sua crítica à modernidade eurocêntrica e encobridora da outreidade latino-americana, violentada pela cultura solipsista e conquistadora europeia; e em Paulo Freire, crítico da pedagogia opressora e bancária e realizador de uma educação como prática da liberdade e de uma pedagogia que, nascida do oprimido, faz-se ao mesmo tempo em que produz liberdade e consciência crítica. A partir daí, esta tese defende a elaboração de um currículo para a outreidade, como prática da liberdade, criticando as práticas curriculares reprodutivista-bancárias, eurocêntricas e totalizadoras, desenvolvidas pela escola moderna e atualmente ainda presentes no cotidiano escolar. A construção de um currículo para a outreidade é condição sine qua non da realização das transformações sociais e da Ética da Libertação

<p>All my short stories have been written in an intuitive way according to which no outline of characters, intrigue or plot was made in advance. A consequence of this process is that not even myself as the author is aware of the meaning of the texts and therefore I too have to interpret the stories. Because of the character of the text, I use an analysis of archetypes according to C. G. Jung’s analytic psychology. In addition to this I also use concepts from hermeneutical and existential phenomenology, represented here by Viktor Frankl, Emmanuel Lévinas, Martin Heidegger and Paul Ricoeur. The Jungian analysis shows that the content in the short story <em>Sjön</em> (The lake) in a high degree is structured in a way that correlates very well with this method. When it comes to the phenomenological thinkers, several of their concepts are applicable in my short story. In the philosophy of Frankl and Heidegger, the concept of <em>conscience</em> is a warning to the individual to take care of his life, which is a possible interpretation of the anxiety of my main character.  When it comes to his seeking for the significance of an important earlier event in his life the concept of <em>memory</em> in the discourse of Ricoeur also bring some light to the understanding. Finally, the concept of <em>the Other</em> in Lévinas´ philosophy can explain his longing for a reestablishing of a meaning in his life.</p><p> </p>

This study constitutes an attempt to bring the notion of stupidity into relation with ethics and creativity, through a reading of Samuel Beckett's Endgame. Employing Emmanuel Lévinas' theories on ethics - the responsible responsiveness in regard to the Other and the concept of the Face - the objective is to demonstrate how stupidity, conceived as lack of control and knowledge, functions as a precondition for the ethical relation between humans, as well as that of the individual to her creativity.

All my short stories have been written in an intuitive way according to which no outline of characters, intrigue or plot was made in advance. A consequence of this process is that not even myself as the author is aware of the meaning of the texts and therefore I too have to interpret the stories. Because of the character of the text, I use an analysis of archetypes according to C. G. Jung’s analytic psychology. In addition to this I also use concepts from hermeneutical and existential phenomenology, represented here by Viktor Frankl, Emmanuel Lévinas, Martin Heidegger and Paul Ricoeur. The Jungian analysis shows that the content in the short story Sjön (The lake) in a high degree is structured in a way that correlates very well with this method. When it comes to the phenomenological thinkers, several of their concepts are applicable in my short story. In the philosophy of Frankl and Heidegger, the concept of conscience is a warning to the individual to take care of his life, which is a possible interpretation of the anxiety of my main character.  When it comes to his seeking for the significance of an important earlier event in his life the concept of memory in the discourse of Ricoeur also bring some light to the understanding. Finally, the concept of the Other in Lévinas´ philosophy can explain his longing for a reestablishing of a meaning in his life.

This thesis explores the notion of betrayal through a sustained examination of two politically abject types – ‘the corpse/body’ and ‘the dilettante’. By expounding on what is here termed an ‘antipathology’, it performs a phenomenology of these types, not so much enclosing them as totalities, or consistent concepts/essences, as taking them in their discursive import, “at their word”. The argument unfolds via readings of Friedrich Nietzsche and Emmanuel Lévinas – both serving as each other’s readers and interpreters – taken to share the project of critiquing morality in the name of what I term, after Lévinas, ‘ethics’. This antipathology of treason aims at evoking the mechanisms of political ‘abjection’ – a concept borrowed from Julia Kristeva – employed in the traitor’s expulsion from the political. It will thus probe into the ethical implications of this expulsion, insofar as it is taken here to be inscribed deep within prevalent ethico-political discourses, part-and-parcel of their sustaining inertia.

Tesis para optar al grado de Magíster en Filosofía / La presente investigación tiene como propósito pensar la promesa como una problemática central en la filosofía contemporánea, prestando especial atención a los desarrollos éticos y políticos que se suscitaron después de la experiencia de los totalitarismos del siglo XX. En este contexto, la promesa o el acto de prometer aparecen revitalizados por una suerte de prioridad y relevancia que adquiere el sujeto singular y las relaciones intersubjetivas. Ante el horroroso horizonte que se instala después del holocausto y de la guerra, urge destacar y defender la posibilidad de un sujeto capaz de dar su palabra ante los otros y, de ese modo, capaz de vincularse con ellos. Sin embargo, hemos desistido de hacer una lectura exhaustiva de los múltiples autores que han trabajado la promesa como problema filosófico (entre los que podemos nombrar a Arendt, Ricoeur, Derrida, Jacques, Chrétien, entre otros) para centrarnos en Humberto Giannini, filósofo chileno, que en su propia comprensión del problema, e incorporando matices propios, ha sabido acoger los planteamientos centrales de cada uno de estos pensadores. Así, reconoceremos en su obra la herencia de cierta tradición del pensamiento europeo que decidió hacerse cargo de este asunto en la segunda mitad del siglo XX, centrándose en el rol del sujeto y sus capacidades de acción y discurso. Luego, con el fin de reconsiderar la promesa desde otras perspectivas teóricas que, según pensamos, podrían enriquecerla, la revisitaremos desde la filosofía de Emmanuel Lévinas. De este modo, intentaremos reescribir la promesa desde una teoría ética que considera al sujeto como vulnerable y no como posicionado fuertemente en sus capacidades. El sujeto levinasiano siempre halla cuestionado sus poderes y, por esta razón, desde su filosofía, pensaremos la promesa bajo la figura de la hospitalidad. Finalmente, centrándonos en una comprensión de la promesa como respuesta y ya no como iniciativa por parte del sujeto, expondremos algunas consecuencias éticas que se pueden desprender de esta lectura.

Facultad de Filosofía y Humanidades / Tesis para optar al grado de Magíster en Filosofía / El presente escrito contiene los resultados de un trabajo de investigación destinado al cierre de un primer ciclo de estudios de postgrado, en el cual se realizó una filiación entre los filósofos contemporáneos Edith Stein (1891-1942) y Emmanuel Lévinas (1906-1995), a través de la aclaración de su mutua vinculación con la fenomenología de Edmund Husserl (1859-1938), pensador crucial en la vida y obra de ambos autores. Esto, con el objetivo de comprender la aparente contradicción entre filosofías que cuentan con la premisa de Dios y filosofías que no lo hacen; contradicción encarnada tanto en Stein como en Lévinas, por cuanto ambos autores, nacidos en familias judías, realizan, cada uno de maneras diversas, una apología del ateísmo, pero manteniendo hasta el fin de sus vidas una fuerte religiosidad. Esta paradoja o indecisión entre ateísmo y religión haría eco de una falta de univocidad general de la filosofía occidental contemporánea en lo que respecta a su pronunciamiento acerca del tema de Dios, por cuanto se trata de una época de cara a una serie de acontecimientos históricos imperdonables que es preciso prevenir definitivamente, pero cuyas fuentes son ambiguas. Ésta, se desarrolla así, como indagadora de las causas de eventos que quiebran el sentido común, que ponen a prueba el pensamiento y cuestionan el que se creía el curso regular de la historia, aquello que se podía esperar y tolerar.