Submitted by Odilio Hilario Moreira Júnior (odilio@espm.br) on 2016-11-28T16:27:04Z No. of bitstreams: 1 Margarete S Mendes Garcia.pdf: 1336471 bytes, checksum: 26c3da8fa130b5a1dd7de0f50da8610e (MD5) / Approved for entry into archive by Odilio Hilario Moreira Júnior (odilio@espm.br) on 2016-11-28T16:27:13Z (GMT) No. of bitstreams: 1 Margarete S Mendes Garcia.pdf: 1336471 bytes, checksum: 26c3da8fa130b5a1dd7de0f50da8610e (MD5) / Approved for entry into archive by Debora Cristina Bonfim Aquarone (deborabonfim@espm.br) on 2016-11-28T16:27:47Z (GMT) No. of bitstreams: 1 Margarete S Mendes Garcia.pdf: 1336471 bytes, checksum: 26c3da8fa130b5a1dd7de0f50da8610e (MD5) / Made available in DSpace on 2016-11-28T16:28:08Z (GMT). No. of bitstreams: 1 Margarete S Mendes Garcia.pdf: 1336471 bytes, checksum: 26c3da8fa130b5a1dd7de0f50da8610e (MD5) Previous issue date: 2009-03-31 / Humanity is, in its own course, increasingly turning itself to a life on the computer’s screen. Self relations, relations with the body, with the other, with consume, with culture, with life, can be experimented in a cyberspace piece of territory called metaverse. This place supports not only a representation of life, but also its creation through graphic interfaces, images of a virtual existence, whose expression has stained the bourderline between the so called real and virtual, making the convivence and the bridge between these two worlds subtle and, sometimes, problematic. The entertainment, through technology, may assume the living place of an intimity that implies the totality of a being. Work, social relations, the exercice of the passions and sexuality can be experienced in a very profound and vivid way in this sinthetic world. The entry and the research inside the tridimensional interactive online virtual world of Second Life has shown that our presence in this piece os cyberspace may signify a kind of fold, which puts in contact unknown surfaces. It may also question and tensionate interactions and values based in a social body and code of a mechanich-analogic world. / A humanidade em sua trajetória está se voltando, cada vez mais, para uma vida na tela do computador. Relações consigo próprio, com o corpo, com o outro, com o consumo, com a cultura, com a vida, podem ser experimentadas num trecho do território do ciberspaço chamado metaverso, lugar este que suporta não apenas uma representação da vida mas uma criação dela por meio de interfaces gráficas, imagens de uma existência dita virtual, cuja manifestação tem borrado as fronteiras entre o chamado real e o chamado virtual, tornando tênue e por vezes problemática a convivência e a passagem dos indivíduos entre esses dois mundos. O entretenimento, por meio da tecnologia, pode assumir o lugar de vivência de uma intimidade que pode implicar a totalidade do ser. O trabalho, as relações sociais, o exercício das paixões e da sexualidade podem ser experimentados vívida e profundamente neste mundo sintético. A incursão e a pesquisa dentro do mundo virtual tridimensional interativo online de Second Life mostrou que a nossa presença neste trecho do ciberespaço pode significar uma espécie de dobra que coloca em contato superfícies até então desconhecidas. Pode ainda interpelar e tensionar interações e valores assentados num corpo social e códigos de mundo mecânico-analógico.

With the liberalisation of the society and education in the Western Countries, new development horizons have emerged thus altering our expectations from the younger generation and our vision of human fulfilment and happiness. As Dewey stressed, the current advance of technology and democratic ways of life results in the unprecedented rate and speed of changes and ‘it is impossible to foretell definitely just what civilization will be twenty years from now. Hence it is impossible to prepare the child for any precise set of conditions. To prepare him for the future life means to give him command of himself; it means so to train him that he will have the full and ready use of all his capacities’ (Dewey, 1897, p.77). This prompted many educational policies in Western Countries to resort to character education as a long-term solution to the tensions between the demands on the child to succeed in tougher market-led society and the necessity to foster a democratic citizen of the globalised world (The US Partnerships in Character Education Program, 1994; Strategic Plan, 2002; Character Education Framework, 2019).  However, the recurring instances of school violence and shooting (Schaeffer, 1999, p. 2), and the turmoil of incessant military conflicts around the world expose the failure of current policies to foster a modern ‘self’ that would sustain the humanity rather than just democracy, thus making the current goals and priorities sensitive to criticism.    This paper takes on the topic of character education in liberal school setting and views it in a broader sense as part of formation of the modern ‘self’ in liberal society as opposed to traditional Aristotelian reading through virtue ethics and moral character. By studying the current character education policies in the USA, UK, European Union and Sweden, the first chapter of the thesis demonstrates the instrumentality of character education and prioritising educating for citizenship and democratic values. This paper sets to contest this approach to character education and proposes to adopt the idea of The Love of the World advanced as the guiding principle of education by Naomi Hodgson, Joris Vlieghe and Piotr Zamojski in their Manifesto for a Post-Critical Pedagogy (2017) as opposed to ‘educating for….’ formular predominant in the policies. The Manifesto offers the banner but does not elaborate on the content and how to attain the goals. The aim of this thesis is to commence to fill this gap. Carefully laying out the concepts of conservative, liberal and critical theories of education related to character formation, this paper analyses their strengths and week points and consolidates in ‘My Creed’ section what it considers the worthwhile postulates that would help to design character education governed by The Love of the World. Resorting to the educating power of literature I address the question of ‘How to foster character in liberal schooling of today’ when the child and what is good in the world replace the current slogans of educating for citizenry and democracy.

Assim como Sócrates representa a filosofia de Platão em seus diálogos e Zaratustra encarna os conceitos da filosofia nietzschiana, também o Meursault de Albert Camus é um avatar para sua filosofia. No eterno presente de Meursault, na terna indiferença de seu amor e abertura ao mundo e ao destino, estão encarnados os principais conceitos da filosofia camusiana. Na obra de Camus, a tragédia do protagonista de O Estrangeiro e sua postura diante do tempo, do mundo e do destino têm sua raiz na tragédia do Mersault de A Morte Feliz e, em última análise, na tragédia do inválido Zagreus: na morte do inválido Zagreus de A Morte Feliz está a tragédia original do Mersault de A Morte Feliz e do Meursault de O Estrangeiro. E Camus não deu o nome de Zagreus a esta personagem por acaso. Na tragédia do inválido Zagreus de A Morte Feliz e na tragédia dos protagonistas de A Morte Feliz e O Estrangeiro, Camus fez referência ao mito de Dioniso Zagreus. Nesta dissertação, mostraremos que a origem da filosofia de Camus em O Estrangeiro e A Morte Feliz está no mito de Dioniso Zagreus e, mais precisamente, no mito de Dioniso Zagreus segundo o interpretou Nietzsche. No conceito de dionisíaco em O Nascimento da Tragédia e nos correlatos conceitos nietzschianos de amor fati e eterno retorno, encontramos o lugar de gênese dos conceitos camusianos de eterno presente, terna indiferença, amor ao destino, amor ao mundo e abertura ao mundo na Tradição Filosófica, encarnados na figura dos protagonistas de O Estrangeiro e A Morte Feliz. Na filosofia de Nietzsche, encontramos a principal influência de Camus para a criação de sua filosofia em O Estrangeiro e A Morte Feliz. / Just as Socrates represents the philosophy of Plato in his dialogues and Zarathustra embodies the concepts of the nietzschian philosophy, the Meursault of Albert Camus is an avatar for his philosophy. In the eternal present of Meursault, in the tendre indifférence of his love and opening towards the world and towards his destiny, the main concepts of the camusian philosophy are depicted. In the works of Camus, the tragedy of Meursault in LÉtranger is originally in the tragedy of the Mersault in La Mort Heureuse, and moreover, in the tragedy of the crippled Zagreus: in the death of the crippled Zagreus in La Mort Heureuse and in the final tragedies of La Mort Heureuse and LÉtranger, Camus referred to the myth of Dionysos Zagreus. In this dissertation, we shall indicate the origin of the philosophy of Camus in LÉtranger and La Mort Heureuse; we shall indicate its origin in the myth of Dionysos Zagreus and, more precisely, in Nietzsches interpretation of that myth. In the nietzschian concept of dionysian and in the related nietzschian concepts of amor fati and eternal recurrence, we have found the main influence in the genesis of the camusian concepts of eternal present, tendre indifférence, love of destiny, love of the world and opening towards the world, all embodied in the Meursault of LÉtranger and in the Mersault of La Mort Heureuse. In the philosophy of Nietzsche, we have found Camus main influence for the creation of his philosophy in LÉtranger and La Mort Heureuse.

Assim como Sócrates representa a filosofia de Platão em seus diálogos e Zaratustra encarna os conceitos da filosofia nietzschiana, também o Meursault de Albert Camus é um avatar para sua filosofia. No eterno presente de Meursault, na terna indiferença de seu amor e abertura ao mundo e ao destino, estão encarnados os principais conceitos da filosofia camusiana. Na obra de Camus, a tragédia do protagonista de O Estrangeiro e sua postura diante do tempo, do mundo e do destino têm sua raiz na tragédia do Mersault de A Morte Feliz e, em última análise, na tragédia do inválido Zagreus: na morte do inválido Zagreus de A Morte Feliz está a tragédia original do Mersault de A Morte Feliz e do Meursault de O Estrangeiro. E Camus não deu o nome de Zagreus a esta personagem por acaso. Na tragédia do inválido Zagreus de A Morte Feliz e na tragédia dos protagonistas de A Morte Feliz e O Estrangeiro, Camus fez referência ao mito de Dioniso Zagreus. Nesta dissertação, mostraremos que a origem da filosofia de Camus em O Estrangeiro e A Morte Feliz está no mito de Dioniso Zagreus e, mais precisamente, no mito de Dioniso Zagreus segundo o interpretou Nietzsche. No conceito de dionisíaco em O Nascimento da Tragédia e nos correlatos conceitos nietzschianos de amor fati e eterno retorno, encontramos o lugar de gênese dos conceitos camusianos de eterno presente, terna indiferença, amor ao destino, amor ao mundo e abertura ao mundo na Tradição Filosófica, encarnados na figura dos protagonistas de O Estrangeiro e A Morte Feliz. Na filosofia de Nietzsche, encontramos a principal influência de Camus para a criação de sua filosofia em O Estrangeiro e A Morte Feliz. / Just as Socrates represents the philosophy of Plato in his dialogues and Zarathustra embodies the concepts of the nietzschian philosophy, the Meursault of Albert Camus is an avatar for his philosophy. In the eternal present of Meursault, in the tendre indifférence of his love and opening towards the world and towards his destiny, the main concepts of the camusian philosophy are depicted. In the works of Camus, the tragedy of Meursault in LÉtranger is originally in the tragedy of the Mersault in La Mort Heureuse, and moreover, in the tragedy of the crippled Zagreus: in the death of the crippled Zagreus in La Mort Heureuse and in the final tragedies of La Mort Heureuse and LÉtranger, Camus referred to the myth of Dionysos Zagreus. In this dissertation, we shall indicate the origin of the philosophy of Camus in LÉtranger and La Mort Heureuse; we shall indicate its origin in the myth of Dionysos Zagreus and, more precisely, in Nietzsches interpretation of that myth. In the nietzschian concept of dionysian and in the related nietzschian concepts of amor fati and eternal recurrence, we have found the main influence in the genesis of the camusian concepts of eternal present, tendre indifférence, love of destiny, love of the world and opening towards the world, all embodied in the Meursault of LÉtranger and in the Mersault of La Mort Heureuse. In the philosophy of Nietzsche, we have found Camus main influence for the creation of his philosophy in LÉtranger and La Mort Heureuse.