Made available in DSpace on 2014-12-17T15:12:14Z (GMT). No. of bitstreams: 1 EdrisiAF.pdf: 1541764 bytes, checksum: 57d0acc86cc8327693016d73a3335f0b (MD5) Previous issue date: 2003-09-29 / Through a careful examination of the relationship between Zoroastrianism and the Western tradition, and a detailed and critical reading of the writings of Nietzsche, this work aims at showing to what extent the character Zarathustra , his discourses and poetical-philosophical thoughts, and related passages from many distinct Nietzschean works, directly or undirectly reflect a philosophy that harvests contributions from the Zoroastrian tradition or its headways (in the Judeo-Greco-Christian tradition, and furthermore in the whole Western philosophical tradition). Supplied with this provisions, and with the interpretation cast upon them, Nietzschean philosophy questions the entire Western tradition of thought, and proposes its replacement by a new attitude towards life. This work also intends to show the way the Nietzschean Zarathustra was built up, in the writings of the German philosopher, together with the idea of making, out of the namesake character of the ancient Iranian prophet (Zarathushtra or Zoroaster, the founder of Zoroastrianism), the herald of that important text that intended to bring the German language to its highest perfection , clumping together, and leading to a prophetic-poetic climax consonant with the meaning of the Earth , Nietzsche s key ideas about the rectification of the most fatal of errors and about the death of God . An elaborate investigation has been pursued after the reasons and manners of the building up of Nietzsche s Zarathustra mirroring its Iranian namesake (sections 1.1 to 1.6), and a survey of the works of Nietzsche has suggested unquestionable relations with the Zoroastrian tradition, mostly through the Jewish, Greek or Christian repercussions of this tradition. These relations have been put in context, in many framings (sections 2.1 to 2.3.2), in the ambit of the most fatal of errors - the - creation of morals in the very occasion of its transposition to metaphysics (Ecce Homo, Why I am a destiny , 3). Through an evaluation of the possible circumstances and repercussions of the death of God , the relations between Nietzsche s writings and Zoroastrian tradition have been investigated (sections 3.1 to 3.7), allowing the understanding of this event as an essential component, and tragic outcome, of the rectification of the most fatal of errors / A partir de um atento exame das rela??es do Zoroastrismo com a tradi??o ocidental, bem como a partir de uma detalhada e cr?tica leitura da obra nietzscheana, este trabalho pretende mostrar o que o personagem Zaratustra , seus discursos e pensamentos po?tico-filos?ficos e passagens correlatas de diversas obras de Nietzsche, espelham enquanto representa??es de uma filosofia que colhe, direta ou indiretamente, contribui??es da tradi??o zoroastriana ou das suas deriva??es (na tradi??o judaico-greco-crist?, e ademais em toda a tradi??o filos?fica ocidental). Municiada com essas contribui??es, e com a interpreta??o que delas se faz, a filosofia nietzscheana questiona toda a tradi??o de pensamento do Ocidente, propondo a sua substitui??o por uma nova atitude diante da vida. Esse trabalho pretende mostrar tamb?m de que maneira a constitui??o do Zaratustra nietzscheano ganhou corpo, nos escritos do fil?sofo alem?o, junto com a id?ia de fazer, de um personagem hom?nimo do antigo profeta iraniano (Zaratustra ou Zoroastro, o fundador do Zoroastrismo), o arauto daquele importante texto que pretendeu levar a l?ngua alem? ? [sua] m?xima perfei??o , enfeixando e levando a um cl?max prof?tico-po?tico condizente com o sentido da Terra as id?ias-chave de Nietzsche sobre a corre??o do mais fatal dos erros e sobre a morte de Deus . Procedeu-se a uma minuciosa investiga??o de raz?es e modos de a constitui??o do Zaratustra nietzscheano ter se espelhado no seu hom?nimo iraniano (se??es 1.1 a 1.6), e um levantamento da obra nietzscheana sugeriu inquestion?veis rela??es com a tradi??o zoroastriana, no mais das vezes atrav?s das repercuss?es desta. Essas rela??es foram contextualizadas, em diversas inst?ncias (se??es 2.1 a 2.3.2), no ?mbito do mais fatal dos erros , a cria??o da moral na ocasi?o mesma de sua transposi??o para o plano metaf?sico (Ecce Homo, Por que sou um destino , 3). Mediante uma avalia??o das poss?veis circunst?ncias e repercuss?es da morte de Deus , as rela??es da obra nietzscheana com a tradi??o zoroastriana foram investigadas (se??es 3.1 a 3.7), permitindo a compreens?o desse acontecimento como componente essencial e tr?gico desenlace da corre??o do mais fatal dos erros

Conjointement à une carrière de poète puis de romancier, l'écrivain-paysan bourbonnais Émile Guillaumin commence dès 1898 une carrière de journaliste qui prendra de plus en plus d'importance dès 1908 et surtout après la première guerre mondiale lorsqu'il abandonne le genre romanesque. Il cherche alors à informer et « élever », selon ses propres mots, la classe paysanne. Cette élévation prend une forme originale : il s'agit d'initier au « vrai par le bien ». La formation morale est en effet selon lui indispensable pour hisser la classe paysanne au niveau de la nouvelle classe moyenne urbaine (fonctionnaires, artisans). C'est que les paysans sont les grands oubliés de l'idéal républicain d'égalité, à l'écart des lois sociales, dans leurs campagnes reculées, loin du progrès, du confort apportés par les grandes découvertes du début du siècle ; Guillaumin cherche donc à éveiller grâce à ses articles de presse une conscience paysanne afin d'affirmer la nécessité d'améliorer les conditions de vie à la campagne. L’échec amer de l'action syndicale, l'exode rural, compris à l'inverse des politiques et des divers observateurs, le maintien de l'illettrisme dans les campagnes, les conséquences douloureuses de la première guerre mondiale qui provoquent une défiance massive vis-à-vis des cultivateurs, vont tenir Guillaumin dans l'idée qu'il faut poursuivre l'éveil des consciences rurales. Pour vaincre les préjugés selon lesquels les paysans sont ignares, rustres et inférieurs, il faut leur imposer de se former personnellement, de se « redresser » ; il faut également dénoncer et retourner les préjugés courants dont sont victimes les travailleurs de la terre. / While having a carrier in poetry and novels, the bourbonnais countryman-writer Émile Guillaumin begins in 1898 a journalist carrier which will be more and more important from 1908 and above all after the First World war and his giving-up novels. He then wants to inform people and “elevate”, as he says, the countrymen class. This elevation has a peculiar concept: introduce people to « the true from the good ». A moral education is indeed according to him essential in order to make the countrymen class stand with the new urban middleclass (civil servants, artisans). Indeed, countrymen have been outcast from the republican ideal of equality, far from the social laws, in their isolated countryside, far from the progress, the comfort brought by the industrial improvements made at the begining of the century; that’s why Guillaumin aims at awaking thanks of his press articles, a rural consciousness in order to affirm the need of improving the life standards in the countryside. The bitter failure of union action, the rural flight, understood unlike the politicians and the different experts, the illiteracy keeping on in the countryside, the painful consequences of the First World war provoking a massive mistrust against farmers, will lead Guillaumin to the idea of a need to keep on awaking the rural consciousness. In order to overcome the prejudice of ignorant, rude and inferior farmers, they have to be educated themselves, to “stand up”; it is also necessary to show up and turn off the common against the countrymen.

A pesquisa objetiva contribuir para ampliar a visibilidade jurídica e social do fenômeno denominado assédio moral no trabalho. O assédio moral é um mal que existe desde os primórdios das relações humanas. Tornou-se nos últimos anos forte preocupação social em razão de ser uma violência que causa impactos extremamente negativos à saúde e ao bemestar da vítima, devido aos desgastes que provoca. No entanto, sobretudo nas relações de trabalho, é considerado um fenômeno novo, sob o ponto de vista de sua visibilidade. A discussão acerca do tema no universo do trabalho está em pleno desenvolvimento, como demonstram as publicações de médicos, psicólogos, administradores, sindicatos, profissionais juslaboralistas, em nível mundial. Isso demonstra a preocupação de profissionais de diversas áreas do conhecimento, para com a efetiva tutela dos interesses das pessoas envolvidas nessa relação. Entretanto, a visibilidade jurídica e social do fenômeno ainda não tomou as proporções necessárias a sua efetiva prevenção e punição. A todo instante, incalculáveis vítimas são excluídas do trabalho, seja por serem forçadas a pedir demissão ou afastarem-se para licença médica, seja por serem induzidas a cometer erros que justifiquem uma justa causa. Por essa razão, o objetivo deste trabalho é de contribuir para ampliar a visibilidade jurídica e social do fenômeno denominado assédio moral no trabalho. Nesse sentido, a pesquisase propõe a elucidar o assédio moral no trabalho, por meio do estudo do fenômeno em suas origens, perfil dos envolvidos, métodos, e suas especificidades no mundo do trabalho, como os elementos caracterizadores, com destaque para a violação da dignidade da pessoa humana e a finalidade de exclusão da vítima do ambiente de trabalho o que evidencia discriminação arbitrária e perversa. Também estudar sob que formas o fenômeno recebe a tutela do sistema jurídico brasileiro, em especial à luz dos preceitos constitucionais fundamentais que tutelam a pessoa humana, bem como conhecer a magnitude das conseqüências que pode gerar na saúde da vítima, para os agressores, para o ambiente de trabalho, para o contrato de trabalho, para a organização da empresa, a fim de traçar políticas de prevenção e solução para o problema. A pesquisa envolve um estudo interdisciplinar, com instrumentais analíticos provenientes da Medicina, Psicologia, Administração e do Direito, por meio da técnica de pesquisa bibliográfica, análise de textos de periódicos, bibliografia e da posição jurisprudencial brasileira, bem como estudo das normas jurídicas estatais, descrição de fatos, enunciados ou proposições, incluindo a reconstrução de argumentos de autores analisados, devidamente citados, posicionamento crítico e exposição de argumentos, idéias e solução para os problemas levantados. Restará demonstrado que a informação é a melhor arma para prevenção e combate dessa chaga social. / Moral harassment is a problem that exists since the foundation of human relation. It has become in recent years a strong social concern because it is a violence that causes extremely negative impacts on the health and welfare of the victim because of the damage it causes. However, especially in the work relations, it is considered a new phenomenon from the point of view of its visibility. The discussion about the subject on the work environment is in full development, as it can be evidenced by publications of doctors, psychologists, administrators, unions, labor lawyers, worldwide. This demonstrates the concern of professionals of several areas, for the effective protection of interests of the people involved in that relationship. However, the legal and social visibility of the phenomenon has not yet taken the proportions necessary for its effective prevention and punishment. The whole time, countless victims are excluded from work, either because they are forced to resign or leave is medical license, either because they are induced to commit mistakes that justify a just cause demission. For this reason, the objective of this work is to contribute to amplify the legal and social visibility called work moral harassment. Thus, the work is proposed to clarify the moral harassment at work, through the study of the phenomenon in its origins, profile of those involved, methods, and their specificities in the work environment, as characterizing elements, focusing the violation of dignity of the human been and on the purpose of exclusion of the victims of the workplace which shows arbitrary and perverse discrimination. And to study in which ways the phenomenon receives the shelter of the Brazilian legal system, especially in light of the fundamental constitutional precepts that protect the people, and to understand the magnitude of the consequences that can generate to the victims health, to the aggressors, the environment of work, for the employer, for the organization of the company in order to devise policies for the prevention and solution to the problem. The research involves an interdisciplinary study, with analytical instruments from Medicine, Psychology, Administration and Law, through the technique of literature review, analysis of texts, journals, literature and the Brazilian legal position, as well as study of legal state, description of facts, stated or propositions, including the reconstruction of arguments of the analyzed authors, properly cited, critical position and exposure of arguments, ideas and solution to the problems raised. Remain that the information is the best weapon to prevent and combat this social problem.

Orientador: Oswaldo Giacoia Junior / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-08T08:26:29Z (GMT). No. of bitstreams: 1 Rabelo_RodrigoCumpre_M.pdf: 631068 bytes, checksum: c65f1218ec2e8e4cdcde720e293b4eee (MD5) Previous issue date: 2007 / Resumo: O texto visa evidenciar e depurar a função da arte no interior da análise crítica do ascetismo entendido como subseqüência do ressentimento, função essa necessariamente imbricada com a idéia de uma gaia ciência em oposição aos valores metafísico-niilistas. Conforme a tese dos escritos de Nietzsche, o tipo homem deu-se, via de regra, sob a égide dos valores negativos do ressentimento, cujo corolário é o ideal ascético, atual paradigma dominante de todas as áreas da vida humana (e de todo ¿conhecimento¿ sobre essas áreas). Contra esse processo de decadência que corresponde a um castramento do homem, a um enfraquecimento de seus impulsos positivos, criadores, apenas a arte poderá indicar o caminho para novas possibilidades de existência, posto que é a única atividade humana que exemplifica uma valoração não-asceta da existência. O espírito livre, o filósofo do futuro, tem na arte a matriz operacional que permitirá idealizar novamente o mundo, levar o homem a assumir, agora de forma consciente e plena, a função ¿divina¿ de auto-criador e modelador da vida, no espírito de Dioniso (do segundo Dioniso, o do velho Nietzsche). Ao invés do auto-apequenamento do homem, ter-se-ia, com e a partir da ¿arte¿ (isto é, com a auto-criação de cunho nobre, regida pela gaia ciência), as diretrizes para a auto-superação da vida humana atual, dando lugar e vazão a novas, ¿até agora não desejadas¿, realidades. Estas se traduzirão, por exemplo, numa grande saúde, numa grande política, numa grande razão, e mesmo numa grande seriedade; numa palavra, à existência em grande estilo, inédita na história, senão por alguns ¿acasos felizes¿. O ponto de viragem é a chamada morte de Deus, perpetrada pela própria vontade de verdade ascética, numa imensa e inédita auto-implosão que implica, inclusive, na auto-superação-supressão ou metamorfose da Filosofia em gaia ciência. Seus herdeiros diretos serão uma nova espécie de pensadores-que-sentem-e-criam, que englobarão e extrapolarão e superarão o filósofo, o artista, o médico, o legislador. Conclui-se, então, que a função da arte na Terceira Dissertação de ¿Para a genealogia da moral¿ tem lugar e se constitui no entremeio das engrenagens que movem a necessária, autoprogramada superação-supressão da vontade de verdade ascética em direção à gaia ciência. Conclui-se que na tessitura do aberto plano existencial humano há, entre arte e ciência-filosofia (Wissenschaft) uma contínua, inesgotável, instigante e produtiva tensão; uma relação, de mão dupla, entre dois pólos opostos-complementares, relação que se desdobra historicamente através de complexos tipos de formas de vida. Conclui-se que, na prática, ¿a filosofia ?na medida em que genuinamente olhe para dentro do 'abismo¿ da realidade? necessita das ilusões embelezadoras da arte a fim de não 'perecer pela verdade¿. Pois a arte constitui a melhor força de oposição contra o pessimismo negador do mundo e o maior estimulante para a vontade¿ [MAY, 1999, p. 35 (tr. pr.1)]. Conclui-se que Nietzsche quer, conscientemente, pôr em evidência e manter ativada essa relação na configuração filosofia-arte, bem como nas descrições do artista autêntico e do filósofo da gaia ciência / Abstract: The text aims to select and put in evidence the function of art in the interior of Nietzsche¿s critical analysis of asceticism, understood as a subsequence of resentment, function which necessarily imbricates with the idea of a gay science in opposition to the metaphysical-nihilistic values.As the thesis of Nietzsche¿s writings puts it, man type was given, usually, under the sign of the negative values of resentment, corollary of which is the ascetic ideal, current dominant paradigm of all human life realms (and of all "knowledge" on these areas). Against this process of decay that corresponds to a castration of man, to a weakness of its positive, creative impulses, only art will be able to indicate the way for new existence possibilities, given that is the sole human activity that exemplifies a non-ascetic valuation of the existence. The free spirit, the philosopher of the future, has in art the operational matrix that will allow idealizing the world again, to take man to assume, now in a conscientious and plain way, the ¿divine" function of self-creator and life shaper, in the spirit of Dionysus (of the second Dionysus, the one of the old Nietzsche). Instead of the self-diminishing of man, the lines of direction for current human life¿s self-overcoming would transpire with and from "art" (that is, the auto-creation of noble matrix, conducted by a gay science), giving place and outflow to new, "not yet desired", realities. These will be expressed, for example, in a great health, a great politics, a great reason, even in a great seriousness; in a word, in the existence in great style, unknown to history but for some "happy accidents". The turning point is the so-called death of God, perpetrated by the ascetic will to truth itself, an immense and unknown self-implosion that also implies the self-overcoming-suppression or metamorphosis of Philosophy in gay science. Its inheritors by right shall be a new species of thinkers-who-feel-and-create, who shall encompass and overcome and overpass the philosopher, the artist, the doctor, and the legislator. One then concludes that the function of art in the Third Inquire of "Toward the genealogy of morals" has place and constitutes itself in the in between of the gears that move the necessary, selfprogrammed, overcoming-suppression of the ascetic will to truth toward gay science. One concludes that upon the open plain of human existential tissue there is a continuum, inexhaustible, exciting and productive tension between art and science-philosophy (Wissenschaft); a double-handed relation between two opposite-complementary polar poles that historically unfolds through complex life form types. One concludes that, in short, ¿philosophy ?insofar as it genuinely looks into the 'abyss¿ of reality? needs the beautifying illusions of art lest it 'perish of the truth¿. For art constitutes the best counterforce against world-denying pessimism and the greatest stimulant of the will.¿ [MAY, 1999, p. 35]. One concludes that Nietzsche wants, conscientiously, to put in evidence and to keep activated this relation in the philosophy-art configuration as well as in the descriptions of the authentic artist and of the gay science philosopher / Mestrado / Historia da Filosofia Contemporanea / Mestre em Filosofia

Orientador: Oswaldo Giacoia Júnior / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-25T10:35:10Z (GMT). No. of bitstreams: 1 Machado_BrunoMartins_D.pdf: 2434097 bytes, checksum: b96f84372054d404807b2f07636b5d11 (MD5) Previous issue date: 2013 / Resumo: A presente tese de doutoramento tem como propósito analisar e justificar a emergência e a importância da noção de psicologia dentro do projeto filosófico nietzscheano a partir do primeiro aforismo de Humano, Demasiado Humano. Ao observarmos o conjunto do programa, percebe-se que o filosofo anunciou no primeiro aforismo do livro de 1878 tanto um projeto, quanto um plano interpretativo. Portanto, ao analisar MA I 01, tem-se contato (i) com a natureza da empresa crítica nietzscheana, (ii) com os termos de sua proposta metodológica e (iii) com o alcance positivo de sua perspectiva teórica. Esses três fatores apontariam para dois conceitos fundamentais em sua filosofia: história e psicologia. Defendemos que tanto a história quanto a psicologia denotam a influência de Paul Rée como um dos interlocutores mais presentes na obra de Nietzsche desse período. A determinação da psicologia, oriunda das exigências metodológicas trazidas pela filosofia histórica, remete à pergunta pela emergência das significações e das construções provenientes dos chamados sentimentos morais. Nesse curso, Nietzsche produziu sua filosofia sobre um solo psicológico em que as sensações e os sentimentos funcionariam como os elementos empíricos constitutivos das coisas humanas / Abstract: This doctoral thesis aims at analysing and justifying the coming to light and the importance of the notion of psychology within Nietzsche's philosophical project, departing from the first aphorism of Human All Too Human. When one observes this program as a whole, one realizes that Nietzsche has announced in the first aphorism of the 1878 book at the same time a project and a plan of interpretation. Analysing, therefore, MA I 01, one approaches (i) the nature of Nietzsche's critical undertaking, (ii) the terms of his methodological proposition and (iii) the positive scope of his theorietical perspective. All of these three elements would indicate fundamental philosophical concepts: history and psychology. Such determinations denote the especial influence of Paul Rée as one of the most present philosophical interlocutors of Nietzsche's life. The determination of psychology which comes to light in virtue of methodological demandings (historical philosophy) leads back to the question concerning the coming to light of the meanings and productions grounded in moral sentiments. Thus, on this way Nietzsche elaborated his philosophie on the ground of the psychology, where the sensations and the sentiments could be taken as the empirical elements which constitute human things / Doutorado / Filosofia / Doutor em Filosofia

Cette dissertation rend compte de la théorie des premiers principes de la connaissance de Thomas Reid (1710-1796), plus particulièrement, de la théorie des premiers principes de la philosophie de l'esprit, de la morale et de la politique. Dans le premier chapitre, je discute des engagements fondationnalistes de Reid dans la philosophie de l'esprit, de la morale et de la politique. Je soutiens qu'il est clairement un fondationnaliste en ce qui concerne la connaissance spéculative et morale, mais qu’il n'est pas clair qu’il conserve les engagements fondationnalistes en matière de savoir politique - les premiers principes de la politique ne sont pas des croyances évidentes en soi : ils ne sont pas justifiés depuis le début de la recherche. Par conséquent, ils n'ont pas ce qu'il faut pour être une croyance fondamentale dans une vision fondationnaliste de la structure de la connaissance. Dans le deuxième chapitre, je discute la compréhension de Reid des sources de la connaissance, à savoir, le sens commun et la connaissance de l'humanité. Je soutiens que si la philosophie de l'esprit et de la morale repose sur les premiers principes du sens commun (croyances immédiates et irrésistibles dues à la constitution originelle de l'esprit), la politique repose sur les premiers principes de la connaissance de l'humanité (croyances dues à un mélange de la sagacité et de l'expérience du philosophe politique qui vit parmi les êtres humains dans une société politique). Dans le troisième chapitre, j'essaie d'expliquer la compréhension de Reid des premiers principes de la philosophie de l'esprit, de la morale et de la politique. Je m’efforce de répondre à ces questions : Qu'est-ce qu'un principe premier de la connaissance ? Comment expliquer la distinction entre les principes des vérités contingentes et les principes des vérités nécessaires ? Quelles sont les moyens que nous avons pour identifier les premiers principes de la connaissance ? Le quatrième et dernier chapitre est entièrement consacré à la discussion du sens commun. Plus particulièrement, je discute la manière dont Reid défend les premiers principes du sens commun contre l'attaque sceptique. / This thesis aims to discuss Thomas Reid’s (1710-1796) theory of the first principles of knowledge, more particularly, the first principles of philosophy of mind, morals and politics. In the first chapter, I discuss Reid’s foundationalist commitments in philosophy of mind, morals and politics. I argue that he is clearly a foundationalist about speculative and moral knowledge, but it is not clear if he keeps foundationalist commitments with regard to political knowledge – the first principles of politics are not self-evident beliefs: they are not justified from the start and, therefore, they do not have what is needed for being basic beliefs in a foundationalist view of the structure of knowledge. In the second chapter, I discuss Reid’s understanding of the sources of speculative, moral and political knowledge, namely, common sense and knowledge of mankind. I argue that while philosophy of mind and morals are based upon the first principles of common sense – immediate and irresistible beliefs due to the original constitution of mind, politics is based upon first principles of the knowledge of mankind – beliefs that are due to a mixture of the sagacity and the experience of the political scientist who lives among other human beings in a political society. In the third chapter, I try to explain Reid’s comprehension on the first principles of philosophy of mind, morals and politics. I try to explain what a first principle of knowledge is, how to understand the distinction between the principles of contingent and necessary truths and what the means we have to identify the first principles of knowledge are. The fourth and last chapter is entirely dedicated to common sense. More particularly, I discuss how Reid defends the first principles of common sense from the skeptical attack.

Le XVIIIe siècle n’est pas seulement le siècle de la raison, il est aussi celui où le sentiment s’impose dans l’esprit de certains philosophes pour rendre compte de la façon dont certains objets sont connus. Le moi ainsi que les valeurs morales et esthétiques sont, par excellence, des objets qui échappent à une analyse rationnelle ainsi qu’aux perceptions issues des sens externes. Ils se donnent dans cette expérience intérieure qu’est le sentiment. La particularité de celui-ci est que, alors qu’il est une impression d’ordre affectif, constituée de perceptions de plaisir et de douleur, il est amené à représenter autre chose que l’état purement subjectif de l’âme. Tout le problème est de déterminer à quel point le sentiment constitue un mode de connaissance irréductible : est-il un principe de connaissance à part entière, à côté de la sensation et de la réflexion, ou simplement la manière de connaître de celui qui, ayant développé des habitudes de penser et de sentir, a l’impression de juger de façon immédiate ? Reconnu comme fait mais n’ayant pas de fondement clairement assignable, il est sujet aux interprétations les plus contradictoires. Placé au croisement d’un courant métaphysique et d’un courant empiriste radical, il incarne une des notions qui manifestent le plus fortement la diversité des écoles qui perdurent au siècle des Lumières. / The 18th century is not only the age of reason, it is also the time when the sentiment becomes very important in the mind of some philosophers to explain how a certain kind of objects are known. The self as well as the moral and esthetic values are, par excellence, objects that escape both the rational analysis and the perceptions derived from external senses. They are given in an internal experience called sentiment, whom particularity is to represent something different from the pure subjective state of mind, although it is an affective impression, made of perceptions of delight and pain. The problem is to determine in what extent the sentiment represent an irreducible way of knowing: is it a source of knowledge of its own, next to sensation and reflection, or is it just an impression one’s get of judging immediately which occults a succession of unconscious judgments? Acknowledged as a fact, but lacking obvious foundation, it is likely to receive the most contradictory interpretations. At the intersection of a metaphysical current and an empiricist one, it embodies one of the notions that exhibit the diversity of schools which remains in the Enlightenment.

It is a common intuition that we can learn something of moral importance from literature, and one of the ways in which we teach our children about morality is through stories. In selecting books for children to read a primary concern is often the effect that the moral content of the story will have on the morality of the child reader. In this thesis I argue in order to take advantage of the contribution that literature can make to moral development, we need to teach children to read in a particular way. As a basis for this argument I use an account of moral agency that places emphasis on the development of moral skills - the ability to critically assess moral rules and systems, and the capacity to perceive and respond to the particulars of individual situations and to choose the right course of action in each - rather than on any particular kind of moral content. In order to make the most of the contribution that literature can make to the development of these skills, we need to teach children to immerse themselves in the story, rather than focusing on literary criticism. I argue that, contrary to the standard view of literary criticism as the only form of protection against possible negative effects, an immersed reading will help to prevent the child reader from taking any moral claims made in the story out of context, and so provide some measure of protection against possible negative moral effects of the story. Finally I argue that there are certain kinds of stories - recognisable by features that contribute to a high literary quality - that will enrich the experience of an immersed reading, and will therefore make a greater contribution to moral development than others.

This paper criticises the famous “”ought” implies “can”” on the grounds that its main claim - that there can be no unfulfillable obligations - is false. The first part of the paper investigates the use, history and previous literature on the topic, as well as the proper understanding of the principle. The second part presents the main argument, directed at the interpretation of “”ought” implies “can”” as a conceptual truth. It is argued that it must be possible to split the meaning of the term “ought” into component parts, parts that must each be quite capable of functioning on their own. The result is that we cannot conclude that one part of the term “ought” (such as whatever is its moral content) must disappear just because another part of it (such as “can”) does so. Finally, in the third part, we tackle some common arguments and intuitions in favour of the principle, and provides a few concluding words and a summary. / Den här uppsatsen kritiserar den berömda “”bör” implicerar “kan””-principen, (här tolkad som “konceptuell implikation), på så vis att principens viktigaste punkt är falsk, nämligen idén att det inte kan finnas några ouppnåbara plikter. Uppsatsens första del undersöker användningen, historien och litteraturen bakom ämnet, samt formuleringen av principen. Den andra delen presenterar huvudargumentet, riktat mot ””bör” implicerar ”kan”” som en konceptuell sanning. Argumentet fungerar på så vis att det måste vara möjligt att dela upp meningen i termen ”borde/bör” i komponenter, komponenter som måste vara kapabla att fungera även på egen hand. Resultatet blir att vi inte kan dra slutsatsen att en del av termen måste försvinna (såsom dess moraliska innehåll) bara för att en annan del av termen (såsom ”kan”) gör det. Slutligen, i den tredje delen, så behandlar vi några vanliga argument och intuition som förs fram till principens försvar, och summerar texten.

Böhmová, Z.; Adam and Eve - nudity in Art and what to do with it in art education. [Diploma thesis] Prague 2015 - Charles University, Faculty of education, 106 pages. This thesis is analysing nudity by comparing religious, moral and political documents with perception of everyday reality and artistic portrayal. It follows the changes of paradigm of nudity in European culture since the start of Christianity. The objective of this thesis is to find the roots of connection between nudity and abashment. It finds the origins of finding nudity erotic and its connection with pornography. In the didactic part it tries to introduce this topic into visual arts education, defining this idea throughout artistic activities and comprehension of the changes in perception of naked body in modern painting. With the use of the medium of painting the semiotic character of nudity is being researched as well as the signs that reference nudity.