Inspirados na fenomenologia de Martin Heidegger compreendemos que habitar é o modo de ser do homem invariavelmente determinado pela condição ontológica de sua espacialidade. O caminho reflexivo que orienta essa perspectiva compreensiva nos possibilita entrar em contato com outros sentidos para as noções de homem, mundo, espaço, dentre outras que buscaremos esmiuçar no decorrer dessa pesquisa que são bastante diversos das tradicionais representações metafísicas e conceituais. O método fenomenológico e a possibilidade de suspensão das hipostasias metafísicas de compreensão dos modos de ser do homem permitem que, de fato, a atenção se concentre sobre a experiência, ao mesmo tempo em que nos desperta a crítica para as universalizações das teorias que buscam empreender verdades essenciais sobre o homem. Esse trabalho busca pensar de forma hermenêutica o habitar em face às condições e determinações do mundo frente à experiência / Inspired by Martin Heidegger\'s phenomenology we understand that to inhabit is the mode of being of man invariably determined by the ontological condition of its spatiality. The reflective path that guides this comprehensive perspective enables us to get in touch with other meanings for the notions of man, world, space, among others that we will try to sketch during of this research that are quite different from the traditional metaphysical and conceptual representations. The phenomenological method and the possibility of suspending the metaphysical hypostasis of understanding man\'s modes of being, allow attention to concentrate on experience at the same time as the criticism of the universalizations of the theories that seek to undertake essential truths about man. This work seeks to think in a hermeneutical way of dwelling in the face of the conditions and determinations of the world in the face of experience

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O objetivo central deste estudo é apresentar, no âmbito da psicologia com bases na fenomenologia e na filosofia da existência, uma prática clínica frente à indecisão com relação à escolha da atividade profissional a seguir. Para situarmos o lugar no qual buscamos nossos fundamentos, iniciamos este trabalho apresentando as diferentes perspectivas em Orientação Vocacional. Para tanto, utilizamos como critério de identificação de cada uma dessas modalidades as ênfases em que cada uma delas sustenta seus fundamentos e consequentes práticas. São elas: o psiquismo, o social e a existência, sendo essa última a ênfase na qual situamos a nossa proposta. A fim de preparar as bases desta proposta, buscamos na fenomenologia hermenêutica de Martin Heidegger as condições de possibilidade para outra modalidade de atuação frente à indecisão profissional e é dialogando com a literatura, que mostramos a viabilidade dessa prática. Em Cartas a um jovem poeta, de Rainer Maria Rilke, e A repetição, de Sören Kierkegaard, apresentamos como esses dois escritores apontam para a crítica a uma orientação que dirige a escolha, para então exemplificar como podemos acompanhar a escolha do outro sem proceder a uma orientação diretiva. Por fim, de posse dos fundamentos filosóficos de Martin Heidegger e com as indicações dos poetas Rilke e Kierkegaard, apresentaremos um modo de atuação clínica frente à indecisão da escolha profissional, que denominamos de Análise da Escolha Profissional. / The central objective of this study is to present, in psychology field based on phenomenology and in philosophy of existence, a clinical practice when there is indecision concerning the choice of what professional activity will be held. In order to set the place where we take our fundamentals, we start this work by presenting the different perspectives in vocational counseling. In order to do so, we use as an identification criterion of each of these modalities the emphasis in which each of them supports their fundamentals and consequent ly the practices, namely: psyche, the social and the existence, and in the latter we set the emphasis for our proposition. So as to prepare the bases o f this proposition, we seek in Martin Heideggers hermeneutical phenomenology the conditions of possibility for another modality of performance in terms of professional certainty. And, by discoursing with literature we show the feasibility of such practice. In Cartas a um jovem poeta (Letters to a young poet), by Rainer Maria Rilke, and A repetição (Repetition), by Sören Kierkegaard, we present how these two writers point to the criticism at a counseling which guides the choice, so as to exemplify how we can follow the choice of the other person without proceeding a directive orientation. At last, by taking the philosophic fundamentals of Martin Heidegger and wit h the indications of the poets Rilke and Kierkegaard, we will present a way for clinical performance when there is indecision in terms of professio nal choice, which we call Professio nal Analysis of Choice.

Zugl.: Hamburg, Universiẗat, Diss., 2008.

Thesis (Ph.D.)--Duquesne University, 2006. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 239-253) and index.

Le présent travail se donne pour tache de montrer comment la pensée de Martin Heidegger en tant que prospection sur ce qui est le plus digne d’être pensé, sur l’être en tant qu’être, fournit et laisse ouvert un nouveau chemin qui conduit vers Dieu d’une manière plus originaire. Pour arriver à accomplir notre propos, nous sectionnons la présentation de nos arguments en douze chapitres. Nous présentons, dans les premiers chapitres, la manière de traiter la question de Dieu dans la phénoménologie husserlienne et dans la pensée métaphysique traditionnelle ainsi que la critique que Heidegger adresse à chacune d’elles, soit-il de manière directe ou indirecte, et sa proposition d’aller vers une nouvelle pensée plus originaire. Ensuite, la nécessité de disposer d’un nouvel accès au langage pour parler de Dieu nous véhicule à ce que Heidegger estime avoir découvert : un nouvelle accès au sacré à travers de la pensée lucide de la poésie. Postérieurement, nous analysons le lien qui s’établit à l’intérieur du Quadriparti, comme nouvelle manière de concevoir le monde, entre le ciel, la terre, les divins et les mortels afin de comprendre cette possibilité qu’ont les mortels de recevoir les signes de Dieu. Dans les derniers chapitres, enfin, nous examinons comment le langage poétique et la nouvelle conception du monde, dérivé du Quadriparti, ont fourni à Heidegger les éléments nécessaires pour avancer au-delà de l’être et pour s’ouvrir à une nouvelle topologie qui se déplie, de manière événementielle, comme avancement du dévoilement de la vérité de l’être en tant qu’être et, par conséquent, de la vérité de Dieu. / The main task of the present work is to show how Martin Heidegger's thought, as an exploration of what is most worthy to be thought, about being as being, provides and leaves opened a new path that leads to God in a more original way. To accomplish our purposes, we have divided our main argument in twelve chapters. We present, in the early chapters, how to handle the question of God in Husserl's phenomenology and in traditional metaphysics as well as the critique that Heidegger sends to each of them, in a directly or indirectly way, and his proposal of moving towards a new and more original thought. After that, the need to dispose of a new access to language to talk about God leads us to what Heidegger believes to have discovered : a new access to the sacred through the lucid thought of poetry. Subsequently, we analyze the link established within the Fourfold, as a new way of conceiving the world, between heaven, earth, divines and mortals in order to understand the possibility of mortals to receive signs of God. Finally, in the last chapters, we examine how the poetic language and the new conception of the world, derived from the Fourfold, have provided to Heidegger the necessary elements to move beyond being and to open himself to a new topology that unfolds, eventually, as advancement of the unveiling of the truth of being as being and, therefore, of the truth of God.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O objetivo central deste estudo é apresentar, no âmbito da psicologia com bases na fenomenologia e na filosofia da existência, uma prática clínica frente à indecisão com relação à escolha da atividade profissional a seguir. Para situarmos o lugar no qual buscamos nossos fundamentos, iniciamos este trabalho apresentando as diferentes perspectivas em Orientação Vocacional. Para tanto, utilizamos como critério de identificação de cada uma dessas modalidades as ênfases em que cada uma delas sustenta seus fundamentos e consequentes práticas. São elas: o psiquismo, o social e a existência, sendo essa última a ênfase na qual situamos a nossa proposta. A fim de preparar as bases desta proposta, buscamos na fenomenologia hermenêutica de Martin Heidegger as condições de possibilidade para outra modalidade de atuação frente à indecisão profissional e é dialogando com a literatura, que mostramos a viabilidade dessa prática. Em Cartas a um jovem poeta, de Rainer Maria Rilke, e A repetição, de Sören Kierkegaard, apresentamos como esses dois escritores apontam para a crítica a uma orientação que dirige a escolha, para então exemplificar como podemos acompanhar a escolha do outro sem proceder a uma orientação diretiva. Por fim, de posse dos fundamentos filosóficos de Martin Heidegger e com as indicações dos poetas Rilke e Kierkegaard, apresentaremos um modo de atuação clínica frente à indecisão da escolha profissional, que denominamos de Análise da Escolha Profissional. / The central objective of this study is to present, in psychology field based on phenomenology and in philosophy of existence, a clinical practice when there is indecision concerning the choice of what professional activity will be held. In order to set the place where we take our fundamentals, we start this work by presenting the different perspectives in vocational counseling. In order to do so, we use as an identification criterion of each of these modalities the emphasis in which each of them supports their fundamentals and consequent ly the practices, namely: psyche, the social and the existence, and in the latter we set the emphasis for our proposition. So as to prepare the bases o f this proposition, we seek in Martin Heideggers hermeneutical phenomenology the conditions of possibility for another modality of performance in terms of professional certainty. And, by discoursing with literature we show the feasibility of such practice. In Cartas a um jovem poeta (Letters to a young poet), by Rainer Maria Rilke, and A repetição (Repetition), by Sören Kierkegaard, we present how these two writers point to the criticism at a counseling which guides the choice, so as to exemplify how we can follow the choice of the other person without proceeding a directive orientation. At last, by taking the philosophic fundamentals of Martin Heidegger and wit h the indications of the poets Rilke and Kierkegaard, we will present a way for clinical performance when there is indecision in terms of professio nal choice, which we call Professio nal Analysis of Choice.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-06T11:03:43Z No. of bitstreams: 1 miguelangelocaruzodasilva.pdf: 762549 bytes, checksum: e852abbedc0d016138b74b6f166a73b5 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-06-07T15:48:00Z (GMT) No. of bitstreams: 1 miguelangelocaruzodasilva.pdf: 762549 bytes, checksum: e852abbedc0d016138b74b6f166a73b5 (MD5) / Made available in DSpace on 2016-06-07T15:48:00Z (GMT). No. of bitstreams: 1 miguelangelocaruzodasilva.pdf: 762549 bytes, checksum: e852abbedc0d016138b74b6f166a73b5 (MD5) Previous issue date: 2013-02-25 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esse trabalho tem em vista abordar a questão do tempo sobretudo no curso Introdução à Fenomenologia da Religião do filósofo alemão Martin Heidegger (1889-1976). A finalidade é compreender o que é o tempo nesse curso e em que medida influencia o pensamento desse filósofo, bem como o que ele entende por religião. Para isso, inicia-se a abordagem do itinerário metodológico presente na preleção. Começando pela vida fática, a partir da qual a filosofia tem sua origem e para a qual se dirige, ela precisa de um meio de acesso. Este é dado pelos indícios formais, caracterizado por ser um meio que aponta para a dinâmica própria da faticidade sem enrijecê-la em conceitos teóricos objetivadores. As correntes historicistas são criticadas pelo filósofo por tratarem fenômenos históricos, inclusive a religião, colocando-se como sujeito externo ao objeto a ser acessado. Ao mostrar o limite do historicismo, o modo como Heidegger pensa a história é postulado enquanto algo que nos constitui. A partir dessa colocação, as epístolas paulinas são analisadas e, em suma, a parusia enquanto vinda do Messias já manifesto é pensada na mesma medida em que a postura cristã enquanto estar atento e viver sob a perspectiva da incerteza daquele que virá como um ladrão é enfatizada. A religião, portanto, passa a ser considerada originariamente como histórica, no sentido daquela que vive o horizonte da temporalidade que não se reduz à formulação vulgar. / This work aims to address the issue of time especially in the course “Introduction to the Phenomenology of Religion” of the German philosopher Martin Heidegger (1889-1976). The purpose is to understand what is the time in this course and in what extent it influences the thinking of this philosopher, as well what he meant by religion. To do this, this text starts with the methodological itinerary present in the lecture. Starting with the factual life, from which philosophy originates and to which it is addressed, it needs a mean of access. This mean is given by the formal indications, characterized by being a mean that indicates the dynamics of the facticity without stiffen it in objectifying theoretical concepts. The historicists currents are criticized by the philosopher by treating historical phenomena, including religion, placing them as a external subject to the object to be accessed. By showing the limits of historicism, the way that Heidegger thinks the history is postulated as something that constitutes us. From this position, the Pauline epistles are analyzed and, in short, the parousia while coming of the already manifest Messiah is thought in the same way as the Christian posture while being mindful and living from the perspective of the uncertainity that will come as a thief is emphasized. Religion, thus, becomes originally regarded as historical in the sense of that one which lives the horizon of temporality that is not reducible of vulgar formulations.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-20T15:45:30Z No. of bitstreams: 1 mariaaparecidarafael.pdf: 645089 bytes, checksum: c41efd9fbf8052249aa3d1d8176ec3a9 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-02T11:25:01Z (GMT) No. of bitstreams: 1 mariaaparecidarafael.pdf: 645089 bytes, checksum: c41efd9fbf8052249aa3d1d8176ec3a9 (MD5) / Made available in DSpace on 2016-07-02T11:25:01Z (GMT). No. of bitstreams: 1 mariaaparecidarafael.pdf: 645089 bytes, checksum: c41efd9fbf8052249aa3d1d8176ec3a9 (MD5) Previous issue date: 2012-03-02 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Nessa pesquisa busca-se desenvolver a relação entre a questão da Serenidade e abertura para o Sagrado no pensamento do filósofo alemão Martin Heidegger (1889- 2976). Partindo da articulação entre a metafísica e a questão da técnica, esta pesquisa busca refletir em que medida a última etapa da metafísica, que, segundo Heidegger, é caracterizada pelo domínio do ente em relação ao ser, elevou a expansão técnica ao nível planetário, trazendo como conseqüência não só o desenraizamento da essência humana, como também próprio ocultamento do sagrado do mundo. O máximo domínio do ente em relação ao ser se evidencia por meio da própria hegemonia do pensamento calculador sobre o pensamento que medita. Esse dois tipos de pensamento regem a própria essência da técnica moderna. Ambos são importantes e necessários. No entanto, Heidegger alerta que o pensamento calculador está se tornando absoluto e devido a isso a Técnica se apresenta então como o único modo pelo qual o homem se realiza no mundo. Segundo o filósofo, esse é o grande perigo da técnica. Mas, conforme diz Hölderlin, “onde cresce o perigo, cresce também aquilo que salva”. O que salva é o próprio pensamento que medita, que reflete sobre o sentido oculto que rege o mundo técnico. A Serenidade, Gelassenheit, aponta para a possibilidade de superar o domínio incondicional do ente em relação ser, na medida em que ela é “deixar-ser” sein lassen diante do mundo técnico. “Deixar ser” não significa ter uma atitude de apatia em relação à técnica a ponto de deixar de fazer uso dos objetos tecnológicos. Mas, trata-se antes de ter uma atitude de desapego diante de tais objetos. A Serenidade acena para uma nova manifestação do Sagrado do mundo, como também aponta para um novo enraizamento da essência humana. O homem ao habitar nas proximidades do ser, se mantém aberto à própria Ereignis, ao dar-se essencial do ser no qual se dá a comumpertença entre homem e Ser. / In this research we seek to develop the relation between the question of the releasement (Gelassenheit) and the openness to the holy in the thought of the German philosopher Martin Heidegger (1889-1976). From the articulation between the metaphysics and the question of the technique, this text investigates in what sense the last stage of the metaphysics, which, according to Heidegger, is characterized by the dominance of the being over the Being, took the technical expansion up to the planetary level, bringing consequences like the uprooting of the human essence, and also the hiddenness of the holy from the world. The very dominance of the being over the Being shows itself up through the hegemony of the calculative thought over the meditative thought. Both types of thought rule the essence itself of the modern technique, and they are important and necessary. However, Heidegger warns that the calculative thought is becoming absolute and due to this fact the technique presents itself as the only way by which the man happens in the world. According to the philosopher, this is the great danger of the technique. But, according to Hölderlin, “where the danger grows, also grows what saves”. What saves is the thought itself that meditates, that thinks about the hidden sense that rules the technical world.The releasement (Gelassenheit) points to the possibility to overcome the unconditional dominance of the being over the Being, as it is “letting being be” (sein lassen) before the technical world. “Letting being be” doesn’t mean to have an attitude of apathy regarding to the technique at the point to leave of using the technological objects, rather it assume an attitude of detachment in relation to such objects. The releasement points out to a new manifestation of the Holy of the world, and also to a new rooting of the human essence. While dwells in the proximities of the Being, human being remains opened to the Ereignis itself, to the giving-itself (Es gibt) proper of the Being, in which happens the common-appurtenance between man and Being.

On Speech in the Poetry of Karel Šiktanc The diploma thesis focuses on the poetry of Karel Šiktanc from the 1970 s to the present. It aims to identify and describe those invariables that could characterize his poetic work. In order to accomplish that, two main theoretical sources are used. First, Martin Heidegger's essay Básnicky bydlí člověk, and second, a cognitive ethnolinguistics approach. The overall goal of the thesis is to demonstrate how language (or, more precisely speech) might be conceptualized (cf. the metaphor of speech as space) and what function does speech have in the magical thinking. Using Eugène Minkowski's term zvučení, a noticeable contrast between the sound of speech and silence in Šiktanc's imagery is commented on. Due to the vastness of data, the analysis concentrates on selected poems that are somehow emblematic of each collection.

Heidegger was not always preoccupied, as he himself would later come to believe, with the question regarding the sense of being. Eight years before he published his magnum opus, Sein und Zeit, in 1927 he was totally devoted to finding a systematic way to bringing “life” as the ultimate source of meaning to explicate itself. In the years between 1919-1923, “life”, and not “being”, is the matter of philosophy par excellence, only to be disregarded, even refuted as a “proper” matter of philosophy in the subsequent years. In this paper I examine the philosophical motives that led Heidegger from life to being. The purpose of this project isto trace the emergence of the “thinking of being” in “life philosophy.” I will show that the transition from “life” to “being” is not at all as radical as Heidegger wants it to be whenever he voices his concerns about the metaphysical grounds of life philosophy. When “life” is understood in the exact terms in which Heidegger himself understands it in the years between 1919-1923 then, I argue, the transition to being is more a radicalization, and by no means an abandonment, of life philosophy. In the process of elaborating an understanding of life so fundamentally sympathetic to life that it can claim itself to be life’s own self-understanding, Heidegger comes gradually to realize the importance of life’s own way of living understandingly, the performative sense in which it [life] itself understands itself to be, for the very effort to understand life. Life is now interpreted as a way of being for which this very being, its way of being, is an issue for itself. In the first chapter I go back to the original motives that led Heidegger to choose life, lived experience, as the proper topic of philosophy. It is here that Heidegger discovers that philosophy is ultimately about an entity that is somehow concerned with itself already in being-engaged to “something” other than itself. Intentionality is interpreted as the manner in which an entity is playing itself out, as it were, in engaging a world. In the second chapter, I follow his elaborations of this newly discovered topic, the “personal” character of experience, with a focus on the unique way in which he develops it by both rejecting the Neokantian approach to life and by critically appropriating Dilthey’s conception of lived experience. The third chapter presents Heidegger’s “insights” into life – which will remain unchanged, only put to different uses when the topic changes from life to being. The fourth chapter takes up the issue of how life is (and is itself)in being referred to its own past. Here I show how life is found to be “in need” to appropriate what it has been as the way in which it can be itself. Chapters five and six delve into the proper relation between living and philosophizing by focusing on how life is living-in-understanding. It is shown here how Heidegger elaborates, unfortunately insufficiently, his method of “formal indicators” which will enable him to interpret life as a “way of being.” Such interpretation leaves open the possibility, however, of either interpreting life as the manner in which being itself can be experienced or, as Heidegger does in the first early years, or interpreting being as the manner in which life can come to itself. Early Heidegger can only justify the former interpretation: in developing for itself a sense of being which can only be performed as a way in which life lives, life develops a genuine self-understanding.