L’éthique de Lacan et Levinas répond au dire d’ex-sistence, demande de soin à la fois diachronique et mé-ontologique où l’Autre prime sur l’Etre. Levinas convoque le secret, rupture de la durée historique, dont la racine est la différence : à la fois temporisation, temps différé, ajournement, et Altérité (dissemblance polémique et allergique, différance derridienne), temporalité de la trace (ichnologie). Lacan traite parallèlement de discontinuité signifiante (S1//S2) et de coupure subjective.La vérité synchronique n’est que semblant, seuls mi-dire (Lacan) et vérité monosyllabique (Levinas) n’ont droit de cité. A cet exil de la langue, la temporalité de l’écho (Un lévinassienne, Nom-du-Père lacanien), ou hénologie, est une première modalité de traitement de cette articulation hétérogène, à la fois dans le champ de la construction subjective (clinique de l’Un ichnologique), et dans le champ interprétatif (premier tour de L’étourdit). Nonobstant, l’oeuvre lévinassienne, tout comme la pratique auprès de sujet en souffrance, manifestent un reste embarrassant à cette opération qui repose surl’enjeu de la transmission. A l’Un d’exception qui ex-siste à l’Autre et en assure un fondement par l’évidement de la totalité, Lacan développe l’Un du sinthome qui dépasse toute dimension de filiation, invention. Cet Un sans Autre repose sur le paradigme de l’invention, sort du paradigme du signifiant et d’une temporalité de l’écho, mène à une autre modalité de nouage subjectif et d’interprétation / Lacan and Levinas' ethics answers the ex-sistence’s saying, both diachronic and me-ontological care demand where the Other takes precedence over the Being. Levinas asks the secret, the break of historic duration, whose root is the difference: at the same time temporizing, batch mode, postponement, and Otherness (polemical and allergic disparity, Derrida’s differance), temporality of traces (ichnology). Lacan deals simultaneously with significant discontinuity (S1//S2) and subjective cut. Synchronic truth is only appearance, only half-saying (Lacan) and monosyllabic truth (Levinas) can be established. To this exile of language, the temporality of echo (levinassian One, lacanian Father’s Name), or henology, is a first approach to treat this heterogeneous articulation, both in the field of the subjective construction (clinic of the ichnological One), and in the field of interpretation (first round of L’étourdit). However, the levinassian work, as the practice with the speaker who suffers from, shows an embarrassing remainder of this operation based on the issue of transmission. From One’s exception which ex-sist to the Other and assures him a foundation by the scraping out oftotality, Lacan develops sinthome’s One which exceeds any dimension of filiation, invention. This Otherless One is based on the paradigm of invention, gets out of the significant’s paradigm and the temporality of echo, leads to another subjective modality of knotting and interpretation

Thinking of difference in this dissertation is presented by a philosophical reconstruction of the notion of “ontological difference” in the philosophy of Martin Heidegger, and of the notion of ethical difference in the philosophy of Emmanuel Levinas. It is shown that while in Western philosophy even before Heidegger there was research and intellectual developments regarding difference, difference itself was not considered a philosophical problem. It is in Heidegger’s philosophy that one first finds formulated the problem of difference or the philosophical problem of difference as the founding principle of philosophy and Western spirituality itself. Through an analysis of Dasein (“being there”), temporality, and the two different ways of being of entities, as found elaborated in his early work Being and Time, it is shown that the notion of ontological difference is first of all the perspective of thinking from which Heidegger raises the question of the meaning of being. Further, by discussing other fundamental problems of philosophy, such as those which arise with the concepts of time, truth, ground, and identity, it is shown how in Heidegger’s philosophy the problem of ontological difference is formulated. The latter problem opens the possibility of rethinking the essence of metaphysical thinking, which is seen by Heidegger as a forgetfulness of being and difference. The dissertation shows that there is an ambiguity in Heidegger’s conception of ontological difference:... [to full text] / Disertacijoje skirties mąstymas pristatomas rekonstruojant ontologinio skirtumo plėtotę Heideggerio filosofijoje bei etinio skirtumo plėtotę Levino filosofijoje. Parodoma, kad nors Vakarų filosofijoje iki Heideggerio ir brėžiami bei svarstomi įvairūs „skirtumai“, filosofine problema skirtumas čia taip ir netampa. Tuo tarpu Heideggerio filosofijoje suformuluojama filosofinė skirties, kaip steigiančio principo, problema. Atliekant štai-būties, laikiškumo, esinių skirtingo buvimo būdų analizę parodoma, kad ontologinis skirtumas visų pirma yra mąstymo perspektyva iš kurios Heideggeris kelia būties prasmės klausimą. Aptariant kitas fundamentalias filosofijos problemas – laiko, tiesos, pagrindo, tapatybės, atskleidžiama, kaip Heideggerio filosofijoje suformuluojama ontologinio skirtumo problema. Tai atveria galimybę permąstyti metafizinio mąstymo esmę, kuri Heideggerio pamatoma kaip būties, o drauge ir kaip skirtumo užmarštis. Ontologinio skirtumo dviprasmiškumas atskleidžiamas parodant ontologinį skirtumą kaip pačią metafizikos prielaidą bei numatant metafizikos įveikos galimybę. Pereinant prie Levino skirties sampratos analizės, parodoma, kad skirties mąstymas yra, viena vertus, tai kas jungia šiuos du mąstytojus, antra vertus, tai kas juos labiausiai ir atskiria. Disertacijoje analizuojama, kuria prasme ontologinis skirtumas yra Levino skirties mąstymo išeities taškas bei atskleidžiama, kaip performuluojama skirties problema. Būties ir esinio skirtumo radikalizavimas ir... [toliau žr. visą tekstą]

Disertacijoje skirties mąstymas pristatomas rekonstruojant ontologinio skirtumo plėtotę Heideggerio filosofijoje bei etinio skirtumo plėtotę Levino filosofijoje. Parodoma, kad nors Vakarų filosofijoje iki Heideggerio ir brėžiami bei svarstomi įvairūs „skirtumai“, filosofine problema skirtumas čia taip ir netampa. Tuo tarpu Heideggerio filosofijoje suformuluojama filosofinė skirties, kaip steigiančio principo, problema. Atliekant štai-būties, laikiškumo, esinių skirtingo buvimo būdų analizę parodoma, kad ontologinis skirtumas visų pirma yra mąstymo perspektyva iš kurios Heideggeris kelia būties prasmės klausimą. Aptariant kitas fundamentalias filosofijos problemas – laiko, tiesos, pagrindo, tapatybės, atskleidžiama, kaip Heideggerio filosofijoje suformuluojama ontologinio skirtumo problema. Tai atveria galimybę permąstyti metafizinio mąstymo esmę, kuri Heideggerio pamatoma kaip būties, o drauge ir kaip skirtumo užmarštis. Ontologinio skirtumo dviprasmiškumas atskleidžiamas parodant ontologinį skirtumą kaip pačią metafizikos prielaidą bei numatant metafizikos įveikos galimybę. Pereinant prie Levino skirties sampratos analizės, parodoma, kad skirties mąstymas yra, viena vertus, tai kas jungia šiuos du mąstytojus, antra vertus, tai kas juos labiausiai ir atskiria. Disertacijoje analizuojama, kuria prasme ontologinis skirtumas yra Levino skirties mąstymo išeities taškas bei atskleidžiama, kaip performuluojama skirties problema. Būties ir esinio skirtumo radikalizavimas ir... [toliau žr. visą tekstą] / Thinking of difference in this dissertation is presented by a philosophical reconstruction of the notion of “ontological difference” in the philosophy of Martin Heidegger, and of the notion of ethical difference in the philosophy of Emmanuel Levinas. It is shown that while in Western philosophy even before Heidegger there was research and intellectual developments regarding difference, difference itself was not considered a philosophical problem. It is in Heidegger’s philosophy that one first finds formulated the problem of difference or the philosophical problem of difference as the founding principle of philosophy and Western spirituality itself. Through an analysis of Dasein (“being there”), temporality, and the two different ways of being of entities, as found elaborated in his early work Being and Time, it is shown that the notion of ontological difference is first of all the perspective of thinking from which Heidegger raises the question of the meaning of being. Further, by discussing other fundamental problems of philosophy, such as those which arise with the concepts of time, truth, ground, and identity, it is shown how in Heidegger’s philosophy the problem of ontological difference is formulated. The latter problem opens the possibility of rethinking the essence of metaphysical thinking, which is seen by Heidegger as a forgetfulness of being and difference. The dissertation shows that there is an ambiguity in Heidegger’s conception of ontological difference:... [to full text]

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-10-05T17:53:09Z No. of bitstreams: 1 marciomarcelosabinodasilva.pdf: 810051 bytes, checksum: 1d957c56dac4d00d966bb86feb839488 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-10-09T19:59:12Z (GMT) No. of bitstreams: 1 marciomarcelosabinodasilva.pdf: 810051 bytes, checksum: 1d957c56dac4d00d966bb86feb839488 (MD5) / Made available in DSpace on 2017-10-09T19:59:12Z (GMT). No. of bitstreams: 1 marciomarcelosabinodasilva.pdf: 810051 bytes, checksum: 1d957c56dac4d00d966bb86feb839488 (MD5) Previous issue date: 2017-03-28 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho, A relação entre filosofia e teologia na conferência Fenomenologia e teologia de Martin Heidegger, explora a concepção que Heidegger estabelece sobre a relação entre filosofia e teologia pelo viés da cientificidade. A partir de uma pesquisa teórico-bibliográfica, que privilegia especialmente algumas obras heideggerianas da década de 1920, a pesquisa mostra a compreensão de Heidegger sobre a relação entre filosofia, enquanto ciência ontológica, e teologia, enquanto ciência positiva da fé. Esta – e não Deus – é o “objeto” de estudo da teologia. A pesquisa é dividida em três momentos: o primeiro apresenta uma contextualização da diferença ontológica como pano de fundo para a relação entre as duas ciências; o segundo apresenta uma análise da conferência que ressalta seus pontos de distinção e, a partir daí, o terceiro momento demonstra que o modo como o texto foi redigido por Heidegger visa assinalar as diferenças entre filosofia e teologia. Neste caso, o intuito é evitar que a relação entre as duas ciências continue reproduzindo o esquecimento da diferença ontológica. / This work, The relation between Philosophy and Theology in the conference Phenomenology and Theology by Martin Heidegger, aims to demonstrate Heidegger’s conception that stablishes the connection between Philosophy and Theology utilizing scientific theories. Through a theoretical-bibliographical research that specifically privileges some of Heidegger’s works from the 1920s, this research shows Heidegger’s comprehension of the relation between Philosophy, as an ontological science, and Theology, as a positive science of the faith. This — not God — is Theology’s subject of study. The current research is divided into three moments: the first one represents a contextualization of the ontological difference as a backdrop for the relation between the sciences; the second one presents an analysis of the conference that highlights its distinctive points and, from then on, the third moment demonstrates that the way in which Heidegger wrote his text aims to mark the differences between Philosophy and Theology. In this case, the intention is to avoid that the relation between the two sciences continue to reproduce the forgetfulness of the ontological difference.

This paper deals, building on a ground defined by Heidegger's What is Metaphysics?, with a single question: in what sense do being and the no-thing belong together? This question is being addressed at two parallel levels. Based on a detailed interpretation of key text passages that have often been examined insufficiently due to their lack of accessibility, it aims to gain a complex insight into the issue and interpret it in its many nuances of meaning. At the same time, its aim is to articulate a general philosophical significance of the intrinsic connection between being and the no-thing; to what extent it affects the innermost intention of Heidegger's fundamental ontology as such, i.e. raising the question of the meaning of being. The paper builds on a phenomenological description of the original experience of the no-thing and captures a transformation of a human being into a pure Da-sein, which he goes through during this experience. Since the experience of the no-thing according to Heidegger is identical to the basic mood of dread, this piece of work depicts it in relation to seemingly similar, but in their meaning actually opposite moods: fear and, most importantly, abysmal boredom. Subsequently, it puts forward an interpretation of the no-thing's own ontological significance and thus...

La recherche du Dasein féminin est une enquête sur la relation symbiotique entre la femme et son environnement comme il se déroule durant une certaine période de l'histoire. En postulant l'existence d'une temporalité féminine particulière et d'une manière féminine d'être-au-monde, ce projet conteste la vision de Martin Heidegger selon laquelle le Dasein, dans sa neutralité, n'est d'aucun sexe. En commençant par souligner que la lacune de sa philosophie repose dans son incapacité à aborder le problème de la sexualité comme différence ontologique, ce projet fait appel à différents philosophes, notablement de la tradition féministe anglo-saxonne, afin de caractériser l'unique façon d'être de la femme. Dans la mesure où notre contact avec l'environnement est de plus en plus mêlé aux questions de la technique, je questionne la relation particulière de la femme à celle-ci, et spécialement à la technique reproductive qui marque de façon prégnante l'association historique des femmes à la « nature ». En m'appuyant sur la philosophie de L'Etre, de l’art, et de la technique de Heidegger, ainsi que sur différents penseurs de disciplines variées, j'esquisse une existence qui est singulier au féminin. / The search for female Dasein is an inquiry into the symbiotic relationship between woman and her environment as it unfolds during a certain historical time. In postulating the existence of a particular female temporality and a feminine way of being-in-the-world, this project contests Martin Heidegger’s view that Dasein in its neutrality is neither of the two sexes. Beginning with the insight that the gap in his philosophy lies in his failure to address the issue of sexuality as an ontological difference, this project draws from diverse philosophers, particularly from the feminist Anglo-Saxon tradition to characterize woman’s unique way of being. Insofar as our engagement with the environment is increasingly entangled with questions of the technological, I ask whether woman has a particular relationship with technology, specifically reproductive technology where her historical association with « nature » becomes especially salient. Reading Heidegger’s philosophy of Being, art, and technology in conjunction with different thinkers across various disciplines, I sketch out an existence that is particularly feminine.

Submitted by Marilene Donadel (marilene.donadel@unioeste.br) on 2017-12-08T22:09:46Z No. of bitstreams: 1 Thayla_Gevehr_2016.pdf: 1349570 bytes, checksum: 48ceaa56e02ec2849e497123dfc2998e (MD5) / Made available in DSpace on 2017-12-08T22:09:46Z (GMT). No. of bitstreams: 1 Thayla_Gevehr_2016.pdf: 1349570 bytes, checksum: 48ceaa56e02ec2849e497123dfc2998e (MD5) Previous issue date: 2016-08-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation’s objective is to interpret the passage 433 d of The Republic. There, Plato affirms that Justice, virtue wich he investigates on the dialogue, rivals (pólemos) with the virtues of wisdom, temperance and bravery. So to understand what this ‘war’ means, we can find a path in Heidegger’s interpretation of Heráclito. Heidegger interprets pólemos as an originary fight, as an announcement of the difference between Being and beings. By saying that difference, by remaining together with the question of Being of being, Heraclitus was considered an original thinker. Unlike Heraclitus, Plato’s doctrine analyzed by Heidegger doesn’t give him a place among the original thinkers: he places Plato as the one who initiated metaphysics. That happens because, according to the german philosopher, Plato would have promoted a transformation on the essence of truth: the truth loses its unveiling character for a corresponding one. The origin of this transformation can be identified on “allegory of the cave”. Plato tells, on this myth, how the cave’s prisoner exceeds the scoupes of unveiling towards what is maximally present, the Idea. As narrated on the myth, the prisoner deals with the shadows, what is not constant in itself, and, after breaking free, he meets the Idea, what is properly being, the apparent. Knowing the Idea, the prisoner realize that the shadows are less real (less being) than it; realize that the Idea, the more constant, the more present, is the ground of all of the things in which he dealt with in the cave (the shadows). By saying that the ground is more present, Plato would have promoted an identification of the Being with the beings, losing sight, thus, of the difference. Even if we could bring the heideggerian interpretation of pólemos to conduct us on the reading and interpretation of the passage of the platonic dialogue, which is relative to Justice and to war between the virtues, we are prevented of silencing ourselves regarding his interpretation of Plato. Therefore, we evaluate it and suggest an alternative path to it, a path that sought from the relation between Justice, pólemos and Good (concepts presented in The Republic), aids to think Plato as an original philosopher. / O objetivo desta dissertação é interpretar a passagem 433 d da República; ali, Platão afirma que a Justiça, virtude que investiga no diálogo, rivaliza (e o termo de referência é pólemos) com as virtudes de sabedoria, temperança e coragem. Para que pudéssemos entender o que esta guerra significa, buscamos na interpretação heideggeriana de Heráclito um caminho. Heidegger interpreta pólemos como luta originária, anúncio da diferença entre ser e ente. Por dizer a diferença, por se manter junto da questão pelo ser dos entes, Heráclito foi considerado um pensador originário, por Heidegger. Diferentemente de Heráclito, a doutrina de Platão, vista por Heidegger, não tem lugar junto à dos pensadores originários; o pensador alemão o concebe como iniciador da metafísica. Platão teria promovido uma transformação na essência da verdade, que perderia seu caráter de desvelamento para assumir o de correspondência. A origem dessa transformação pode ser identificada na “alegoria da caverna”. Platão conta, nesse mito, como um prisioneiro ultrapassa os âmbitos de desvelamento rumo ao que é maximamente presente: a Ideia. O prisioneiro lida, de início, com as “sombras”, o que não é constante em si mesmo; depois de se libertar, conhece a Ideia, o que é propriamente ente, o “mais aparente”; compreende que as sombras são menos verdadeiras (menos entes) e que o mais constante, o mais presente, é fundamento de todas as “coisas” com as quais lidava na caverna (as sombras). Por dizer que o fundamento é o mais presente, Platão teria promovido uma identificação do ser com o ente simplesmente presente, perdendo de vista, assim, a diferença para co o ser. Para alem de meramente trazer a interpretação heideggeriana de pólemos para nos orientar na leitura e interpretação da passagem do diálogo platônico relativa à Justiça e à guerra entre as virtudes, ficamos impedidos de silenciar quanto à sua interpretação geral de Platão. Por isso, avaliamo-la e sugerimos um caminho alternativo, um caminho que buscou, a partir da relação entre Justiça, pólemos e Bem (conceitos presentes na República) subsídios para pensar Platão como filósofo “originário” (não “metafísico”) no sentido atribuído a esses termos por Heidegger. A intenção da presente dissertação é, pois, (1) interpretar o problema da rivalidade entre Justiça e demais virtudes, com base no termo-chave “pólemos”, e (2) com isso, a partir de Heidegger legitimar uma leitura diversa, e mesmo oposta, de Platão como pensador metafísico.

Submitted by JOSIANE SANTOS DE OLIVEIRA (josianeso) on 2018-05-14T13:06:50Z No. of bitstreams: 1 Roberta Magalhães Gubert_.pdf: 2454824 bytes, checksum: 2034a86fa9e3e4d3b4b805b0bf52a0ed (MD5) / Made available in DSpace on 2018-05-14T13:06:50Z (GMT). No. of bitstreams: 1 Roberta Magalhães Gubert_.pdf: 2454824 bytes, checksum: 2034a86fa9e3e4d3b4b805b0bf52a0ed (MD5) Previous issue date: 2017-01-05 / UNISINOS - Universidade do Vale do Rio dos Sinos / A tese de doutorado versa sobre o tema das Fontes do Direito e a necessidade de uma concepção atualizada de fontes, congruente com o contexto da teoria do Direito contemporânea, fundada na importância do constitucionalismo e na discussão que emerge da tensão provocada pelas crises do Estado moderno e suas implicações – perda de soberania, internacionalização e privatização das fontes – e está delimitada, especificamente, pelo objetivo de desenvolver uma teoria das fontes adequada à Crítica Hermenêutica do Direito (CHD), de Lenio Streck. Desta forma, o problema de pesquisa está centrado no questionamento acerca do sentido de fonte que, enquanto categoria que tradicionalmente compõe a teoria do Direito, é mais adequado à realidade contemporânea, visivelmente alterada pelo constitucionalismo e pela internacionalização. Como hipótese original, o trabalho defende a tese de uma nova formulação da diferença ontológica heideggeriana entre “ser e ente”, para o âmbito do Direito, agora denominada diferença ontológica entre fonte normativa e norma jurídica. O método de trabalho é o fenomenológico-hermenêutico, fundado principalmente na filosofia hermenêutica de Martin Heidegger e na hermenêutica filosófica de Hans- Georg Gadamer, nos conceitos-chave de diferença ontológica e de círculo hermenêutico (pré-compreensão) e na crítica ao pensamento metafísico. O principal referencial teórico no âmbito do Direito é a Crítica Hermenêutica do Direito (CHD), de Lenio Streck. No capítulo dois enfrentam-se os aspectos dogmáticos das fontes, sua evolução histórica e principais classificações, tema bastante emaranhado, em decorrência da plurivocidade de sentidos do termo figurativo “fontes do Direito”. O capítulo três trata de forma crítica das concepções de fonte desenvolvidas pelas correntes positivistas dos séculos XIX e XX. O capítulo quatro aborda o contexto brasileiro e analisa de forma crítica a Lei de Introdução às Normas do Direito Brasileiro. O capítulo cinco, mais propositivo, apresenta o cenário contemporâneo de internacionalização e privatização das fontes, e propõe um novo conceito de diferença ontológica no Direito, entre fonte normativa e norma jurídica, como forma mais adequada de superar as teses positivistas de fontes e harmonizar as fontes tradicionais – leis, doutrina, jurisprudência – às novas fontes do Direito – princípios, tratados, normas, contratos e decisões internacionais, standards e indicadores, entre outros –, e que seja compatível com a Crítica Hermenêutica do Direito e sua preocupação com a autonomia do Direito, capaz de superar a arbitrariedade judicial. / The doctorate thesis explores the theme Sources of Law and the necessity of an updated concept of sources, congruent with the contemporary law theory. Founded in the importance of constitutionalism and the debate that emerges from the tensions raised by the crisis in the classical elements that characterizes modern States, such as the sovereignty principle, and today’s implications – internationalization and privatization of sources. The theme is specially delimitated by the purpose of developing a source theory that is suitable for the Critical Hermeneutics Legal Theory, proposed by Lenio Streck. The research problem questions the meaning of source that, as a traditional category in law’s theory, is more suitable for contemporary’s reality, clearly altered by constitutionalism and internationalization. As the original hypothesis, the paper suggests a new formulation for Heidegger’s ontological difference between “being and entity” in the context of Law, now denominated ontological difference between normative source and legal norm. The methodology adopted was the hermeneutical-phenomenology of Martin Heidegger’s hermeneutical philosophy and Hans-Geog Gadamer’s philosophical hermeneutics. The main concepts of this current of thought used were ontological difference and hermeneutical circle (previous comprehension) and the criticism of metaphysical thought. The main theoretical frame in the scope of Law was Lenio Streck’s Critical Hermeneutics of Law Theory. Chapter two confronts conceptual and theoretical aspects of sources, as well as its historical evolution and main classifications, which considering the plurality of possible meanings attributed to the figurative term “sources of law” is a very tangled matter. Third chapter critically analyzes XIX and XX’s century positivism conceptions about sources of law. Chapter four talks specifically about the Brazilian context and criticizes the “Introduction to Brazilian Norm’s Statue”. The fifth chapter, more propositional, presents the current scenario for the new international and private sources and proposes a new concept for ontological difference in the field of Law, between normative source and legal norm. This is considered a more suitable alternative to overcome positivist thinking as well as to harmonize traditional sources – statues, jurisprudence, precedents – with new kinds of sources – principles, treaties, contracts and international decisions, standards and indicators, and others. This new concept is also considered to be the most compatible with Lenio Streck’s Critical Hermeneutics Legal Theory, that is very concerned with Law’s autonomy and the surpassing of judicial arbitrariness.

The thesis aims to interpret the philosophy of negative Platonism, which Jan Patočka developed during the 1950s. In the first part, negative Platonism, whose preliminary notion is derived from the interpretation of the eponymous programme essay, is studied in the context of contemporary philosophical discussion and Patočka's subjectivist humanistic conception he developed in the latter half of the 1940s as well as his lectures on classical philosophy. The second part contains author's own systematic interpretation of negative Platonism, including the reconstruction of the textual corpus of Patočka's programme. Finally, the third part, which considers first the inspirational sources of the observed project, reviews negative Platonism and outlines a concept, with which Patočka replaced negative Platonism in the late 1950s. The thesis aims to outline the philosophy of negative Platonism as an important stage in Patočka's philosophical development as well as a significant part of the modern history of European thinking.

Made available in DSpace on 2015-05-14T12:11:52Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1969002 bytes, checksum: c59631bf04059af6bfd0895dca1bd69a (MD5) Previous issue date: 2011-12-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The aim of this work is thematically analyze the concepts of nothing, ontological difference and Dasein transcendence - and its structural developments into the concepts of, and Being destination - as concepts that can converge to a specific current of Western thought that we will cal as negativity thought tradition. This approach frees these concepts from the strict heideggerian´s thought body and allows us to glimpse a tradition that, despite the traditional metaphysical ontology, points to a more radical ontological dimension. This tradition is understood as initiated by Philo of Alexandria, followed by Ammonius Saccas and Jamblico, developed by Plotinus and Proclus and christianized by the mysticism of Dinonisius, the Areopagite and Master Eckhart. From this last on, we can establish a link between this tradition and the Heidegger´s thought. We are not defining a mystical element into the Black Forest philosopher's thought, but providing clues that can harness the existential analytic approach and later developments of Heidegger's thought, the Kehre, with the the thinkers doctrines mentioned above. The links that will be established have convergences which can opening new possibilities up for thinking the collection of ancient ontology destruction, however, demonstrate that these similarities allow to contemplate the deeper dimension and these particular concepts and provide valuable clues for the interpretation not only within the Heidegger's thought, but also within the quoted tradition. It is a phenomenological-hermeneutic task capable of achieving a sense of historical and philosophical concepts, and finally set the parameters to define these points within the philosophy of Heidegger more clearly due to its link with a specific tradition. / O objetivo deste presente trabalho é analisar tematicamente os conceitos de nada, diferença ontológica e transcendência do Dasein e seus desdobramentos estruturais com os conceitos de , e destinamento do ser como conceitos que podem convergir para uma corrente específica do pensamento Ocidental que denominaremos de tradição do pensamento da negatividade. Tal abordagem liberta estes conceitos do corpo estrito do pensamento heidegerriano e nos permite vislumbrar uma tradição que, a despeito da ontologia metafísica tradicional, aponta para uma dimensão ontológica mais radical. Esta tradição é entendida como iniciada por Filon de Alexandria, seguida por Ammonius Saccas e Jâmblico, desenvolvida por Plotino e Proclo e cristianizada pelo misticismo de Dionisius, o Areopagita e Mestre Eckhart. Partindo deste último, poderemos estabelecer um vínculo entre esta corrente e o pensamento heideggeriano. Não se trata aqui de delimitar um elemento místico no pensamento do filósofo da Floresta Negra, mas sim de fornecer pistas capazes de atrelar a abordagem da analítica existencial e os desdobramentos posteriores do pensamento de Heidegger, a Kehre, com as doutrinas dos pensadores acima citados. Os vínculos que serão estabelecidos possuem convergências que abrem novas possibilidades para pensarmos a destruição do acervo da antiga ontologia; entretanto, demonstraremos que tais similitudes permitem contemplar a dimensão mais profunda e particular destes conceitos e fornecer chaves valiosas de interpretação para os mesmos não apenas dentro do pensamento heideggeriano, mas também dentro da própria tradição que os funda. Trata-se de uma tarefa fenomenológica-hermenêutica capaz de conquistar o sentido histórico-filosófico destes conceitos e, finalmente, estabelecer os parâmetros para delimitarmos tais pontos dentro da filosofia de Heidegger com mais clareza devido ao seu nexo com uma tradição específica.