Buscando compreender o que seria e a própria possibilidade de uma experiência de existência de modo autêntico, o presente trabalho busca apresentar diferentes construções de tal experiência, escolhidas principalmente pela proximidade temática e do contexto de produção. No campo da filosofia, será apresentada a construção realizada pelo filósofo Martin Heidegger em Ser e Tempo, enquanto que no campo da literatura serão analisados traços das construções presentes em duas obras de Hermann Hesse O Lobo da Estepe e Sidarta e em duas obras de Clarice Lispector Uma Aprendizagem ou O Livro dos Prazeres e A Paixão Segundo G.H. Ele está dividido em três partes. A primeira refere-se à construção da experiência de existência autêntica em Ser e Tempo. Em seguida, serão analisados os quatro romances eleitos utilizando como referência, mas não se limitando a, conceitos heideggarianos. Por fim, será realizada uma análise comparativa, quando serão contrapostas as ferramentas utilizadas em cada romance para apresentar tal experiência, e então alguns desdobramentos possíveis serão apresentados. Como principal questão que liga as obras estudadas, pode-se perceber que em todas elas está presente o ser quem se é, modo no qual ocorre uma abertura própria do ser que nós mesmos somos / Trying to understand what would be and the possibility itself of an authentic existence, this work tries to present different constructions of such an experience, chosen mainly by their thematic closeness and proximity in the writing context. In the field of philosophy, it will be presented the construction made by Martin Heidegger in Being and Time, while in the field of literature it will be analyzed traces of the constructions presented in two works of Hermann Hesse The Steppenwolf and Siddhartha and in two works of Clarice Lispector An Apprenticeship or the Book of Delights and Passion According to G.H. It is divided into three main parts. The first one includes the construction of the experience of an authentic existence in Being and Time. Then, it will be analyzed the four chosen novels using as reference, but not limited to, Heideggers concepts. Lastly, it will be shown a compared analysis, when it will be opposed the ways in which each novel presents such experience, and then some possible developments will be shown. As a main question that connects all the studied works, it can be noticed that in all of them it is central the be who you are, mode in which it occurs an authentic opening of the being which ourselves are

Buscando compreender o que seria e a própria possibilidade de uma experiência de existência de modo autêntico, o presente trabalho busca apresentar diferentes construções de tal experiência, escolhidas principalmente pela proximidade temática e do contexto de produção. No campo da filosofia, será apresentada a construção realizada pelo filósofo Martin Heidegger em Ser e Tempo, enquanto que no campo da literatura serão analisados traços das construções presentes em duas obras de Hermann Hesse O Lobo da Estepe e Sidarta e em duas obras de Clarice Lispector Uma Aprendizagem ou O Livro dos Prazeres e A Paixão Segundo G.H. Ele está dividido em três partes. A primeira refere-se à construção da experiência de existência autêntica em Ser e Tempo. Em seguida, serão analisados os quatro romances eleitos utilizando como referência, mas não se limitando a, conceitos heideggarianos. Por fim, será realizada uma análise comparativa, quando serão contrapostas as ferramentas utilizadas em cada romance para apresentar tal experiência, e então alguns desdobramentos possíveis serão apresentados. Como principal questão que liga as obras estudadas, pode-se perceber que em todas elas está presente o ser quem se é, modo no qual ocorre uma abertura própria do ser que nós mesmos somos / Trying to understand what would be and the possibility itself of an authentic existence, this work tries to present different constructions of such an experience, chosen mainly by their thematic closeness and proximity in the writing context. In the field of philosophy, it will be presented the construction made by Martin Heidegger in Being and Time, while in the field of literature it will be analyzed traces of the constructions presented in two works of Hermann Hesse The Steppenwolf and Siddhartha and in two works of Clarice Lispector An Apprenticeship or the Book of Delights and Passion According to G.H. It is divided into three main parts. The first one includes the construction of the experience of an authentic existence in Being and Time. Then, it will be analyzed the four chosen novels using as reference, but not limited to, Heideggers concepts. Lastly, it will be shown a compared analysis, when it will be opposed the ways in which each novel presents such experience, and then some possible developments will be shown. As a main question that connects all the studied works, it can be noticed that in all of them it is central the be who you are, mode in which it occurs an authentic opening of the being which ourselves are

Submitted by Caroline Falcao (caroline.rfalcao@ufpe.br) on 2017-06-07T18:13:29Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) 2012-Dissertacao-Alberto-Abreu.pdf: 1405782 bytes, checksum: f953a2676b7bf9cde1092df3078eddb6 (MD5) / Made available in DSpace on 2017-06-07T18:13:29Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) 2012-Dissertacao-Alberto-Abreu.pdf: 1405782 bytes, checksum: f953a2676b7bf9cde1092df3078eddb6 (MD5) Previous issue date: 2012-03-29 / Tomando como base a obra “O conceito de tecnologia” do filósofo brasileiro Álvaro Vieira Pinto, analisaremos as utilizações ideológicas da tecnologia: seu endeusamento constituindo uma estratégia de manutenção do status quo ao considerar-se a organização social vigente como a melhor que já existiu, gerando assim resignação e manutenção de privilégios; sua demonização como utilização da tecnologia enquanto bode expiatório, ou seja, mediante a substantivação da tecnologia, considerada a responsável pelas mazelas da humanidade, exime-se de responsabilidade os verdadeiros culpados: aqueles que dela fizeram uso (e quiçá, aqueles que a inventaram). Como parte de tal discussão, empreenderemos confrontações entre a concepção da tecnologia exposta por Vieira Pinto e a desenvolvida por dois dos teóricos que ele critica: Oswald Spengler e Martin Heidegger; para Vieira, ao conceberem a tecnologia como algo que domina o homem, ambos os autores incorrem na substantivação da tecnologia, enquanto ele a concebe como mediação, portanto, sempre submetida ao humano, não podendo assim ser-lhe imputada responsabilidade pelas ações perpetradas por aquele. / Taking as base the book "O Conceito da Tecnologia" from the brazilian philosopher Álvaro Vieira Pinto, we will analyze the ideological utilizations from the technology: its deification constitute a strategy of maintenanceof status that comes to consider the actual social organization as the better ever existed causing resignation and mainetance of privileges; your demonization as utility of the technology as scapegoat, in other words, by the substantivation technology, considered as the responsible to the bad things in the humanity, exempt the real guilty ones from the responsibility: those who made use of it (and the ones who invented it). As part of the discussion, we will do confrontations between the conception of the technology exposed by Vieira Pinto and the one developed by two theorists which he criticizes: Oswald Spengler and Martin Heidegger; to Vieira, when they designed the technology as something which has power above the man both the writers incur in the technology substantivation, as he conceives as mediation, always submitted to the human, so the responsibility cannot be taken by the one who committed the actions.

For the German philosopher Martin Heidegger, the ´´Putting philosophize in Progress`` is only possible by means of an event in the internal structures of the human being-there. Being the ´´Powered philosophize in Progress`` passer in the pathways of tradition, as the reach inside the human being-there? It is in this perspective that we appropriate the concept of ´´Introduction to Philosophy´´ Martin Heidegger in order to reflect on the issues that deal with the path of philosophy as genuinely human activity, making the same statement and clarification . The philosophy shows up in inflows ordered, so that during your itinerary, denial and implementing certain concepts related to discursive criteria. This work , whose theme is ´´Bridging the philosophizing in progress: Introduction to Philosophy according to Martin Heidegger´´ , seeks to make a reading of Heidegger´s work , in particular the text ´´What is This Philosophy`` , ´´Introduction to Philosophy´´, ´´the End of Philosophy``, ´´Letter on Humanism´´ , Being and Time , ´´Heraclitus : the origin of Western thought´´, as well as dialogue with Heidegger´s literature , emphasizing the features that compose the framework and intrinsic abstracting them the path of philosophy contained in his works , in order to assimilate their argumentative structures . The assessments will be conducted which in essence bring engendering meaningful concepts, how the concepts of Philosophy, Leadership and Worldview, because, if you want to demonstrate, develop an ´´Introduction to Philosophy´´ in Heidegger is not restricted to a Academic discussion, but a way of being of being-there own human and therefore depend on such concepts for explicitarmos sense of what is in fact the ´´Powered philosophize in Progress``. / Para o filósofo alemão Martin Heidegger, o Pôr o Filosofar em Curso só é possível por meio de um acontecimento nas estruturas internas do ser-aí humano. Sendo o Pôr o Filosofar em Curso transeunte nas sendas da tradição, como o alcançaremos no interior do ser-aí humano? É nessa perspectiva que nos apropriamos do conceito de Introdução à Filosofia de Martin Heidegger com o intuito de refletir sobre os problemas que versam o caminho da filosofia enquanto atividade genuinamente humana, fazendo da mesma esclarecimento e enunciado. A filosofia mostra-se em afluxos ordenados, de modo que, durante o seu itinerário, recusa e transpõe determinados conceitos relacionados a critérios discursivos. O presente trabalho, cujo tema é Pôr o filosofar em curso: Introdução à Filosofia segundo Martin Heidegger , procura fazer uma leitura da obra de Heidegger, em particular dos textos O que é Isto - a Filosofia? , Introdução à Filosofia , O Fim da Filosofia , Carta sobre o Humanismo , Ser e Tempo , Heráclito: a origem do pensamento ocidental , bem como um diálogo com a literatura heideggeriana, enfatizando as características que compõe o arcabouço intrínseco e delas abstraindo a trajetória da filosofia contida na obra do autor, com o objetivo de assimilar as suas estruturas argumentativas. As apreciações as quais seremos conduzidos trazem na sua essência o engendramento de conceitos significativos, como os conceitos de Filosofia, Liderança e Visão de Mundo, porque, segundo se quer demonstrar, conceber uma Introdução à Filosofia em Heidegger não restringe-se a uma discussão curricular, mas um modo de ser do próprio ser-aí humano e, consequentemente, dependemos de tais conceitos para explicitarmos o sentido do que seja de fato o Pôr o Filosofar em Curso .

Abstract In this study the phenomena of “conversation” and “empathy” are interpreted phenomenologically. The phenomenological method, as conceptualized by Martin Heidegger in Sein und Zeit and in Die Grundprobleme der Phänomenologie, is described in the first part of the study. The second part of the study begins with a short introduction to Heidegger’s philosophical project which he characterized as “thinking of being”. Thereafter it is focused on the Heideggerian notions of “being-with” (Mitsein) and “anyone” (das Man). This focused reading of Heidegger also serves as an articulation of the author’s preconception that is essential for the following interpretation of the phenomenon of conversation. Essential for this interpretation is also the literal meaning of the Finnish word for “conversation” (keskustelu): “a center that is happening, or realizing itself, continually “. In the phenomenological interpretation of “conversation” (keskustelu) the common sense meaning for “conversation” is accompanied by a description of “conversation” as a center that is happening, or realizing itself, continually. In this description the persons participating a conversation appear also as “products” of this conversation, not merely as subjects taking turns talking to one another. In the third part of the study the phenomenon of empathy is interpreted from the hermeneutic situation developed in the second part. Veikko Tähkä’s conception of “empathic responses” in Mind and its Treatment – A psychoanalytic approach is described as a preconception of empathy. This description is discussed on the one hand in relation to the Heideggerian notion of empathy, and on the other hand in relation to the literal meaning of the Finnish equivalent for “empathy” (myötäeläminen): “along-living”. This “along-living” is seen as living at the center that is continually happening, or realizing itself. The center is seen as the world that we collectively inhabit. It is argued that the “tuning” (Stimmung) of “being-in-the-world” and “being-with” becomes tangible to an experiencing subject in an authentic experience of “living-along”. Further, it is suggested that empathic understanding, as described by Tähkä, can be seen as an important but insufficient step towards a proper understanding of – and a new possibility for co-operation in – the situation the persons are living in. In the last chapter of the study some implications of the presented interpretations of “conversation” and “empathy” for educational psychology are discussed. / Tiivistelmä Tutkimuksessa tulkitaan keskustelun ja myötäelämisen ilmiöitä fenomenologisesti. Tutkimuksen ensimmäisessä osassa kuvataan fenomenologisen liikkeen lähtökohtia ja fenomenologista metodia. Lähtökohdan metodin kuvaukselle tarjoavat Martin Heideggerin teokset Sein und Zeit sekä Die Grundprobleme der Phänomenologie. Tutkimuksen toisessa osassa kuvataan Heideggerin käsitteellistysten kautta inhimillistä olemassaoloa ”kanssaolemisena” sekä ”kenenä tahansa” olemisena. Kuvauksessa artikuloidaan samalla tutkijan esikäsitys keskenäänolemisesta, joka on ratkaiseva esitettävälle keskustelun ilmiön tulkinnalle. Ratkaisevaa tälle tulkinnalle on myös keskustelu-sanan sananmukainen merkitys: ”tuon tuosta toteutuva keskus”. Keskustelun fenomenologisessa tulkinnassa ”keskustelun” arkimerkityksen rinnalle tuodaan kuvaus keskustelusta jatkuvasti toteutuvana keskuksena. Tässä kuvauksessa keskustelun osapuolet ominaisuuksineen ja suuntautumisineen hahmottuvat (myös) keskustelun ”tuotteina” – jonakin minä keskus toteutuu – eivät pelkästään vuoroin puhuvina, vuoroin kuuntelevina subjekteina. Tutkimuksen kolmannessa osassa tulkitaan myötäelämisen ilmiötä tutkimuksen toisessa osassa hahmottuneesta hermeneuttisesta situaatiosta käsin. Esikäsityksenä myötäelämisestä kuvataan Veikko Tähkän hahmotelma ”empaattisista vasteista” teoksessa Mielen rakentuminen ja psykoanalyyttinen hoitaminen. Tätä kuvausta tarkastellaan yhtäältä suhteessa heideggerilaiseen käsitykseen empatiasta sekä toisaalta suhteessa empatian suomenkielisen vastineen, myötäelämisen, sananmukaiseen merkitykseen: elämiseen jonkin myötä. Myötäeläminen tulkitaan elämiseksi ”tuon tuosta toteutuvan keskuksen” myötä. Tässä keskus tulkitaan yhteiseksi maailmaksi, joka todellistuu aina tietyn tunnelman vallitessa. Tutkimuksessa esitetään ”maailmassaolemisen” ja ”kanssaolemisen” tavan käyvän kokevalla subjektille tunnistettavaksi myötäelämisen omakohtaisessa kokemisessa. Edelleen tutkimuksessa ehdotetaan, että empaattinen ymmärtäminen Tähkän kuvaamassa mielessä voidaan hahmottaa tärkeänä, vaikkakin riittämättömänä, askeleena kohti kulloisenkin tilanteen asianmukaista ymmärtämistä ja uutta yhteistyön mahdollisuutta tässä tilanteessa. Tutkimuksen viimeisessä luvussa tarkastellaan lyhyesti esitettyjen ”keskustelun” ja ”myötäelämisen” tulkintojen merkitystä kasvatuspsykologialle.

Optimists used to suggest that the anonymity of the internet allows people to interact without prejudices about race, sex, or age. Although some websites still foster anonymous communication, their popularity pales in comparison with sites like Facebook that foreground identifying characteristics. These social network sites claim to enrich their users’ lives by cultivating connections, but they sometimes have the opposite effect. Given the widespread and growing use of social media, my research poses the following questions: Does a particular form of (dis)engagement with the world flow from the reduction of the person to a profile? Does this (dis)engagement extend beyond social media, possibly into the way that we understand the world as such? What can we conclude about the broader theoretical framework in which an analysis of social media might be couched? I answer these questions through Martin Heidegger’s work, which provides the theoretical orientation for the dissertation as a whole. Noting that history informs the way that he understands ontology (Chapter One), I argue that the social changes that are accompanying the spread of the internet suggest modifications to his characterizations of boredom (Chapter Two) and technology (Chapter Three). I then turn to three emblematic social media sites – Facebook, which renders its users connected and identifiable (Chapter Four); Reddit, which gathers its users into a pseudonymous community of common interest (Chapter Five); and 4chan, which demands that its users engage in an anonymous fashion (Chapter Six) – and analyze them using the framework developed above while drawing from them to alter that framework further. I claim that although the patterns of use apparent on these sites differ, they all express different aspects of the mood that holds sway over the internet. Social media is both the cause of, and solution to, boredom, and it is shaping a generalized mood that is coming to seem ontological in its purchase. / Graduate

Bien qu’ils soient généralement opposés sur la question de l’herméneutique et de l’historicisme, Hans-Georg Gadamer (1900-2002) et Leo Strauss (1899-1973) sont deux des plus grands représentants du retour contemporain à la pensée grecque, et plus particulièrement à Platon. Cette thèse cherche à éclairer le débat entre Gadamer et Strauss en insistant sur cet élément central de leurs philosophies respectives. En dépit de multiples accords interprétatifs sur les Dialogues, nous soutenons qu’un désaccord est également perceptible à même leurs lectures de Platon, à savoir qu’ils ne s’entendent pas sur la relation de la dimension théorétique et la dimension pratique de l’existence humaine dans la philosophie platonicienne. Nous cherchons d’abord à introduire les problématiques platoniciennes en analysant les réceptions gadamérienne et straussienne de l’interprétation d’Aristote proposée par Martin Heidegger dans les années 1920, laquelle influença de manière déterminante leur approche de Platon. Nous comparons ensuite leurs compréhensions de l’articulation entre theôria et praxis dans la philosophie platonicienne à l’égard de trois questions : 1) la signification pratique de la forme dialoguée ou dialogique de la philosophie ; 2) le rapport entre philosophie et poésie ; 3) le rapport entre politique et philosophie, a fortiori la philosophie comme recherche des Idées. En éclairant ainsi des points de convergence et de divergence entre Gadamer et Strauss en amont de la question de l’herméneutique et de l’historicisme, nous proposons un portrait plus complet et nuancé d’un dialogue qu’on tend trop souvent à réduire à une stricte opposition.

Nihilism is a popular and heavily studied topic which is prominently displayed in Javier Marí­as' novel Berta Isla. In this article, both Nietzschean and Heideggerian concepts of nihilism will be identified and analyzed within the context of Marí­­as's novel. Through textual analysis, the origin of nihilism will be explored as it relates to the will to power and valuative schema of the individual. It will be suggested that nihilism stems from valuative thinking induced by the herd-mentality of a community and that the fulfillment of such is the acceptance of absolute truth grounded in being and becoming.

No description available.

It is the critique of Western metaphysics in the thought of the later Martin Heidegger that poses the problem for consideration in this work. Namely, if Western metaphysics as onto-theology has indeed fulfilled its prefigured configurations and found its completion in the work of Friedrich Nietzsche, as Heidegger claims, then what place, if any, is left for those theologians inspired by Alfred North Whitehead's metaphysics? To assist in developing a basis upon which to address this issue, I limit this work to a critical examination of Whitehead's metaphysics in light of the later Heidegger's critique of onto-theology. Therefore Heidegger's critique is normative for this project. The application of Heidegger's critique to Whitehead's metaphysics results in the following conclusion: Whitehead's metaphysics does not commit the mistakes detailed in Heidegger's critique of metaphysics. It is demonstrated, further, that the general character of Whitehead's metaphysics as fallibilistic at least leaves his metaphysics open to the possibility of Being (Sein). Specifically, it is shown that Whitehead's metaphysics does not divide entities into existence and essence; nor does it search for the explanatory principle (arche); nor is God understood as causa prima and therefore causa sui; nor is Creativity an empty concept and therefore nihilistic; nor is his metaphysics rooted in the cogito sum, nor does it anthropomorphize the world in order to secure certainty amongst multiple perspectives. Whitehead's metaphysics does not lead away from Being (Sein); rather, it may very well provide an occasion for Being (Sein). After this evaluation there are some brief remarks offered about how Whitehead's metaphysics, while not obscuring Being (Sein) in any of the ways detailed by Heidegger, also offers a philosophy of nature. This philosophy of nature leaves open the possibility of developing a natural theology that is not necessarily indicted by Heidegger's critique. / Thesis / Doctor of Philosophy (PhD)