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<p>The central thesis of <em>Bergsonian Metaphysical Undercurrents in Rorty’s Liberal Gradualism</em> is that those who take the greatest risks for social reformations are always motivated by the feeling of being part of something indefinitely greater than themselves and their own moral communities (however capacious these may be): progress just is this vague sense of indefinite movement, or becoming. In works such as <em>Matter and Memory, Creative Evolution,</em> and <em>The Two Sources of Morality and Religion</em>, Henri Bergson identified this sense of movement with time, the evolution of life, and the emotion of love respectively. Though he would probably laud Bergson’s insistence that philosophy should be partisan, Richard Rorty would be less hasty in making Bergson’s identifications, for Rorty thinks social progress is best served by gradual increases in our local sense of “us” effected by imaginary identification with others through literary exposures, not a mystical sense of oneness with all creation. Improvising on a Bergsonian note, I hold that one must already be an aspiring mystic, or moral hero, for one to get an expanded sense of “us” from reading literature. But such a lifestyle is incredibly difficult to maintain, requiring superhuman courage and moral reflection. It is only in the inspiring, active presence of a genuine moral hero that a readership will be able to make such efforts, and reliably take to literature the way Rorty would like in order to form his goal of a maximally capacious liberal utopia. Mystics act out of the metaphysical or religious conviction, whether real or imagined, that they are instruments of a great force of love. Rorty’s own utopian project would then be dependent on (and, perhaps, even an unknowing product of) these spiritual, metaphysical undercurrents of social progress.</p>

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2015-05-13T11:56:39Z No. of bitstreams: 2 Dissertação - Natasha Gomes Moreira Abreu - 2015.pdf: 1027567 bytes, checksum: dcc8f76b68db0a89569cc7ff575d8377 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2015-05-13T12:00:28Z (GMT) No. of bitstreams: 2 Dissertação - Natasha Gomes Moreira Abreu - 2015.pdf: 1027567 bytes, checksum: dcc8f76b68db0a89569cc7ff575d8377 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2015-05-13T12:00:28Z (GMT). No. of bitstreams: 2 Dissertação - Natasha Gomes Moreira Abreu - 2015.pdf: 1027567 bytes, checksum: dcc8f76b68db0a89569cc7ff575d8377 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2015-02-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This work aims the theme of the social function of land ownership in the injunction granted in repossession action and was developed within the Basics line of research institutes and Legal Property and Possession. The discussion is guided by the research problem on the interpretation of article 927 of the Civil Procedure Code to grant a preliminary basis in the legal protection of land ownership in collective disputes without conditioning it to the attention of the social function and if it complies with the legal and constitutional framework and the open society of interpreters. The theoretical framework adopted is the Peter Häberle's theory of Open Society of Interpreters of the Constitution which uses the concretizing hermeneutical method. The objective was to demonstrate how the Judiciary underlies the requirement or not the fulfillment of the social function of land ownership for granting repossession injunction and its stance on the constitutional principles. The research was developed through a literature review and case study farm Repossession Santa Monica occupied by the Rural Workers Landless Movement, referring to paragraph 296220-60.2014.8.09.0000 process of Treasuries and stick 2nd civil Corumbá the County of Goiás. The results show a negative response to the problem investigated, the protection of property of land subject to the fulfillment of the social function was not observed in the preliminary ruling given by the stick judgment. Thus, the position of the judiciary does not proceed to completion of the 1988 Federal Constitution because it does not incorporate the social demands of access to land, contributing to conflict management, traits that hinder open, pluralistic and democratic society. / A presente dissertação tem por objeto o tema da função social da propriedade da terra na concessão de liminar em ação de reintegração de posse e foi desenvolvida dentro da linha de pesquisa de Fundamentos e Institutos Jurídicos da Propriedade e da Posse. A discussão orienta-se pelo problema de pesquisa sobre a interpretação do artigo 927 do Código de Processo Civil ao conceder em caráter liminar a proteção jurídica da propriedade da terra nos conflitos coletivos sem condicioná-la ao atendimento da função social e se isto está em conformidade com o arcabouço jurídico-constitucional e com a sociedade aberta dos intérpretes. O marco teórico adotado é a teoria de Peter Häberle sobre a Sociedade Aberta dos Intérpretes da Constituição que se utiliza do método hermenêutico concretizador. Objetivou-se demonstrar como o Poder Judiciário fundamenta a exigência ou não do cumprimento da função social da propriedade da terra para concessão da liminar de reintegração de posse e a sua postura diante dos preceitos constitucionais. A pesquisa foi desenvolvida através de uma revisão de literatura e de estudo de caso da Reintegração de Posse da fazenda Santa Mônica ocupada pelo Movimento dos Trabalhadores Rurais Sem Terra, referente ao processo n° 296220- 60.2014.8.09.0000 da vara de Fazendas Públicas e 2ª cível da Comarca de Corumbá de Goiás. Os resultados encontrados evidenciam uma resposta negativa ao problema investigado, a proteção da propriedade da terra condicionada ao cumprimento da função social não foi observada na decisão liminar proferida pelo juízo da vara. Desta forma, a postura do Poder Judiciário não procede para concretização da Constituição Federal de 1988 porque não incorpora as reivindicações sociais do acesso à terra, contribuindo para a gestão dos conflitos, traços que impedem a sociedade aberta, plural e democrática.

O presente trabalho faz análise da hermenêutica jurídica entre o positivismo e pós-positivismo a fim de apresentar como produto o método jurídico axiológico enquanto nova forma de conhecimento científico a ser empregado no Direito Civil. Para sua formulação, foi preciso percorrer o pensamento positivista, que ganhou força pela simplificação que promoveu ao Direito, e também a corrente pós-positivista, alicerçada em interpretações valorativas que terminam por refinar uma hermenêutica reflexiva sobre ideias de justiça. O Direito assume roupagem funcional e a proposta de sociedade aberta é incorporada para permear edificação jurídica ajustada à realidade social. A teleologia desta conjugação é afastar a pura e simples aplicação lógico-dedutiva para buscar uma nova racionalidade afinada com a ideia de tutela material e concretizadora de direitos. Neste diapasão, é que o enredo dialógico da “sociedade aberta” possibilita a edificação de um Direito Civil comunicativo com outras fontes. Porém, teorias como a do diálogo das fontes e da hermenêutica heterorreflexiva foram apontadas, porém criticadas, ou por insuficiência de conteúdo, ou porque promoviam retorno aos construtos do modelo positivista. A interpretação do Código Civil, a partir do método jurídico axiológico, prima pela mensuração entre a justiça pretendida e a segurança necessária, tarefa que parte do conteúdo da norma-padrão, cujo ensaio formador se passa entre o raio de ação dos três “Entes comunicantes”: Sociedade, Estado e Direito e que permeia a construção do normativismo, que corresponde a um todo interpretativo de caráter transdisciplinar. O método jurídico axiológico visa a construção valorativa do pensamento arrimado nos reflexos que podem surtir para os particulares e para a sociedade. Difere do juízo de equidade por ser operacional e por não se debruçar sobre a justiça no plano abstrato. Seu arremate, assim, se processa quando faz a conjugação dos juízos de valor e de realidade (juízos de adequação), cuja concretude pode ser vislumbrada diante da análise de situações factuais e hipotéticas, nas quais o método pode ser contextualizado. / The present work analyzes the juridical hermeneutics between positivism and post-positivism in order to present as product the axiological juridical method as new form of scientific knowledge to be used in civil law. For its formulation, it was necessary to go through the positivist thought, which gained strength by the simplification it promoted to the law, as well as the post-positivist current, grounded on evaluative interpretations that end up refining a reflective hermeneutics on ideas of justice. The law assumes functional drapery and the proposal of open society is incorporated to permeate juridical edification adjusted to social reality. The teleology of this conjugation is to withdraw the simple logical-deductive application to seek a new rationality in tune with the idea of material protection and concretizing rights. This diapason is where the dialogical plot of the "open society" enables the building of a civil law that is communicative with other sources. However, theories like the dialogue of sources and hetero-reflexive hermeneutics were pointed, but criticized, whether by lack of content, or because they promoted regress to the constructs of the positivist model. The interpretation of the Civil Code, from the axiological juridical method, values and chases the measurement between the desired justice and the necessary security, task which parts from the standard norm content, which forming essay passes between the action radius of the three "Communicating Entities": Society, State and Law and that permeates the construction of the normativism, which corresponds to an all interpretive transdisciplinary character. The axiological juridical method aims the evaluative construction of thought supported on the reflexes that can bear fruit for individuals and for society. Differs from judgment of equity by being operational and not dwelling on justice on abstract plan. Thus, its tailpiece is processed when it does the conjugation of judgments of value and reality (judgments of adequacy), which its concreteness can be perceived in face of the analysis of factual and hypothetical situations, where the method can be contextualized.

Student Number: 0004062T Doctor of Philosophy Faculty of Humanities and Social Sciences / This thesis discusses the impact that the Ford, Mott, Kellogg and Open Society Foundations had on civil society organisations in South Africa in setting development priorities. The thesis tested first, the hypothesis that donors set the agenda for their grantees. Secondly, the thesis tested the assumption that aid facilitates grantees’ submission to donor interests. And in the process grantees lose their identity and focus. The research found that most of civil society organisations (CSOs) depended on international donors, in particular, foundations,for their operations. There was little mobilisation of resources from local citizens. As a result, CSOs were vulnerable to donor conditionalities and agendas. The four case studies and their selected beneficiaries show that most CSOs were not sustainable. If donors withdrew their support, a number of their grantees would curtail their work, close down or lose their vision and mission. In some cases CSOs changed their missions to follow the money, nevertheless, changing contexts and demands were also relevant factors. Although lack of sustainability for CSOs and their greater dependency on international donors made their agendas questionable, it also provided independence from internal political interference. CSOs also appeared more accountable to donors than to the constituencies they served. The Kellogg Foundation insisted that organisations had to toe the line to implement the Foundation’s agenda or risk losing funding. George Soros of the Open Society Foundation also called the shots. He set the agenda and his Foundations implemented it. This showed the power of direct intervention by a living donor who operated as a Programme Officer for all his foundations. The question of donor-dependency is closely linked to that of leadership. A number of organisations with good leaders attracted many donors. However the increase in donors, did not sustain these organisations, instead it made them vulnerable to many different donor demands. Thus, donor diversification was both an asset and a threat. However, good leadership prevented CSOs from collapse from lack of transparency, accountability and effectiveness. A temptation to ‘want to look like donors’, a process that is called ‘isomorphism’ by DiMaggio and Powell (1991) characterised many CSOs resulting in them losing their identity, mission and vision. There were positive aspects that international Foundations achieved in supporting civil society foundations. The Open Society Foundation worked to open up closed societies. It supported efforts that aimed at fostering democratic ideals, rule of law, social justice and open societies. The Ford Foundation supported efforts that strengthened civil society, promoted social justice and democracy. The Mott Foundation strengthened the capacity of the non-profit sector by developing in-country philanthropy. And the Kellogg Foundation supported community initiatives that aimed to tackle the causes of poverty. A negative development; however was that Foundations cultivated the culture of receiving rather than giving among their grantees. For this reason, the thesis suggested the development of ‘community philanthropy’ to sustain the non-profit (NPO) sector. Community philanthropy has the advantage of mobilising resources from domestic sources and taping into levels of social capital. Building on domestic sources would encourage a bottom up approach to development. I argue that local self-help initiatives such as stokvels, burial societies and saving clubs could serve as bases for the sustainability of the non-profit sector which suffered from donor dependency, unsustainability and poor leadership. Such an approach would make development ‘people-centered’ and encourage social responsibility among citizens to support their NPOs and its development initiatives.

L'intérêt de l'humanité pour la connaissance se joue sur deux fronts : celui de la réduction de l'ignorance, et celui de l'action tant individuelle que collective. Aussi la manière dont nous acquérons le savoir est-elle essentielle, parce qu'elle préjuge aussi bien de notre perception du monde que de notre conscience de nous-mêmes et de la société. Car si, avec la raison comme alliée, l'homme se découvre des potentialités illimitées, nous aurions pourtant tort de passe outre une stricte réalité, celle de notre ignorance infinie, celle, au fond, de notre incapacité à cerner, de façon sûre et certaine, quoi que ce soit de ce monde complexe et en évolution constante qui nous accueille. C'est pourquoi, pour Karl Popper, toute rationalité véritable doit être critique, c'est-à-dire pluraliste et débattante, seule façon de considérer objectivement l'écart qui nous sépare de la vérité et, par suite, d'agir avec prudence et discernement, dans l'intérêt de la science comme dans celui de la collectivité. / Our interest for knowledge is based on two essential principles : the first one aims at reducing ignorance while the second one emphasizes individual and collective actions. So, the way we acquire knowledge is essential as it foresees at the same time our perception of the world as well as our being aware of our existence and that of the society as a whole. Indeed, if the Man uses reason his ally, he will discover unlimited potentialities, then we will be mistaken in not taking in consideration this strict reality of our unlimited ignorance, the one that, in reality, anf from the bottom of our not being able to certainly and surely encircle anything in this fast-growing world that dewells us. That is why Karl Popper, any real rationality has to be critical, it means pluralist and debating. That is the only way to separate the gap between us and the truth, and then, lead us to act with caution and discernment ib the interest of science and in the interest of the community.

Made available in DSpace on 2016-04-26T20:21:24Z (GMT). No. of bitstreams: 1 Melissa Barbosa Tabosa do Egito.pdf: 832678 bytes, checksum: 0e1285ae295c117678dfb3443cf7e646 (MD5) Previous issue date: 2012-11-05 / The present study aims to investigate the character of decisions of the boards policymakers and the attitude of the Judiciary, when faced with the legalization of an impasse between the board and executive ie, when negative, by the manager, applying the policy decided by the board. To perform the analysis, is necessary to take off from major democratic theories of the twentieth century and to analyze the social participation in the 1988 Constitution. Then it deals specifically about the policy councils, their legal prevision, their participation in the formulation and monitoring of public policies. Before the multi subjective conflicts, characteristic of the impasses that deal with social rights that are object of public policies, Judiciary is required to make use of an hermeneutical model in which interpretation does not consist in an act of syllogism. Therefore, this paper analyzes the philosophical hermeneutics of Gadamer and its influence on the Structuring Law Theory of Müller, which is part of the constitutional concept of concretion. Thus, it is necessary to introduce elements of reality in the hermeneutical process in order to build the order for the concrete case. Approaches the idea that the real interpreters of the Constitution are all the ones it addresses to (Häberle) to conclude that, considering the constitutional prevision when the judicialization of the impasses between the Executive and councils takes place, the court must reverse the burden of argument, so that it fits this Power to check that the board's decision is not the one that best targets the promotion of social rights / O presente trabalho se propõe a investigar o caráter das decisões dos conselhos gestores de políticas públicas e a postura do Poder Judiciário, quando diante da judicialização de um impasse entre conselho e Executivo, isto é, quando houver negativa, por parte do gestor, de aplicar a política deliberada pelo conselho. Para realizar sua análise, parte-se de algumas das principais teorias democráticas do século XX e analisa a participação social na Constituição de 1988. Em seguida, trata especificamente dos conselhos de políticas, sua previsão legal, sua participação na formulação e fiscalização das políticas públicas. Diante dos conflitos plurissubjetivos, característicos dos impasses que versam sobre direitos sociais objeto de políticas públicas, impende que o Judiciário faça uso de um modelo hermenêutico em que a interpretação não consista ato de silogismo. Por isso, o trabalho analisa a hermenêutica filosófica de Gadamer e sua influência na Teoria Estruturante do Direito de Müller, da qual faz parte a noção de concretização constitucional. Assim, é preciso que se introduzam elementos da realidade no processo hermenêutico, a fim de construir a norma para o caso concreto. Aborda a ideia de que são os reais intérpretes da Constituição todos os seus destinatários (Häberle) para concluir que, considerando a previsão constitucional, quando da judicialização dos impasses entre Poder Executivo e conselhos, o juiz deve inverter o ônus argumentativo, de forma que cabe a este Poder, comprovar que a decisão do conselho não é a que melhor se coaduna com a promoção dos direitos sociais

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-12-12T11:31:08Z No. of bitstreams: 1 Pedro Augusto Ciola de Almeida.pdf: 1437913 bytes, checksum: 6113d6dd4c49a1225406ed98f85729a5 (MD5) / Made available in DSpace on 2017-12-12T11:31:08Z (GMT). No. of bitstreams: 1 Pedro Augusto Ciola de Almeida.pdf: 1437913 bytes, checksum: 6113d6dd4c49a1225406ed98f85729a5 (MD5) Previous issue date: 2017-11-28 / The philosophers are insightful in capturing the great changes in mainly of human activities such as economy, policy, science, religion and ethic. It doesn't only change the world we live but also man comprehension about themselves and the place ourselves occupy in universe. It doesn't mean the philosopher will make a well-succeeded reflection about the problems which cross his way. In fact, it happens the opposite: we commit more mistakes than right perceptions. Because of this according to Popper we must be criticals including about ourselves. In addition, Popper realized the scientifical revolution that would be with the coming of Einstein's science and he produced a new pattern of limit between science and non-science with the falsificacionism as well as he reinterpreted the value of scientifical and philosofical knowledge from a non-optimistic epistemology. On political philosophy, Popper inspired himself on Scandinavian counries and United Kingdom to build what he called openned society which means a tolerable society, not ready and over but under reformation on gradually and full time. Identifying the gradual and slow reformations of the open society is the thesis of this dissertation / Os filósofos são perspicazes em captar mudanças nas principais atividades humanas: economia, política, ciência, religião e a ética que não apenas mudam o mundo em que vivemos, mas também a própria compreensão de homem e o espaço que ocupa no universo. Isso não significa que o filósofo elaborará uma reflexão bem sucedida aos problemas que os interpela, na verdade ocorre o contrário: nós mais erramos do que acertamos, por essa razão segundo Popper devemos ser críticos e autocríticos. Com efeito, Popper percebeu a revolução cientifica que viria com o advento da ciência de Einstein e elaborou um novo critério de demarcação de ciência e não ciência com o falsificacionismo, bem como reinterpretou o valor do conhecimento cientifico e da filosofia a partir de uma epistemologia não otimista. Na filosofia política, Popper inspirou-se nos países escandinavos e no Reino Unido para construir o que chamou de sociedade aberta, isto é, uma sociedade tolerante, que não está pronta e acabada, mas que constantemente e gradualmente se reforma. Identificar as reformas graduais e lentas da sociedade aberta é a tese desta dissertação

Text in Afrikaans / In hierdie studie word die metableties-eksemplariese aanloop tot die globaliseringsverskynsel ondersoek. Daar word gekonsentreer op die benadering van vier f ilosowe wat met reg die f ilosof iese wegbereiders van bogenoemde verskynsel genoem kan word. Feuerbach, Marx, Nietzsche en Dewey het gewis •n belangrike bydrae tot die bevordering van die Globalisme gelewer. Vervolgens word op die aanloop tot •n plurale samelewingsverband en die fundamentele rol van verskeie ideologiee gef okus. Verskeie globalistiese en inoutentieke opvoedings- en onderwysbenaderings word ook ontleed om die neerslag van die Globalisme op onderwysgebied aan die lig te bring. Die berekende denke voer die botoon in die globalistiese bestel, gevolglik word die besinnende denke nie in die opvoeding en onderwys in aanmerking geneem nie. Die globaliseringsverskynsel het onder andere die volgende implikasies vir die opvoeding en onderwys: Inoutentieke beroepsafrigting. Identiteitskrisis. Ontheemding Waarde- en normrelativisme. Gedegradeerde mens- en kindbeskouing. Sins- en waarheidsverduistering. / The metabletic-exemplary advance of the phenomenon of Globalism is examined in this study. The approach of four philosophers who may aptly be described as the philosophical pioneers of Globalism, has been focused upon. Feuerbach, Marx, Nietzsche and Dewey have certainly made an important contribution towards the advancement of this phenomenon. The advent of a pluralistic societal structure and the fundamental role of several ideologies, responsible for the advancement of a globalistic society, will also be focused upon. Various inauthentic and globalistic approach~s to education are analised in order to illustrate the impact of Globalism on education. Natural-scientific thought sets the pace in the globalistic order, with the result that reflective thought is not taken into account in education. The implications of the globalistic phenomenon for education are the following: Inauthentic job training. Identity crisis. - Alienation. - Value and norm relativism. - Degraded view of mankind and the child. - Obscurity of truth and meaning. / Educational Studies / M. Ed. (Historiese Opvoekunde)

On a l’habitude, concernant Bergson et Popper, de souligner que le second emprunte au premier la notion de « société ouverte » en la détournant de son sens. C’est une erreur : au moment où il met cette notion au centre de La société ouverte et ses ennemis, Popper est persuadé d’être l’inventeur de la notion. Lorsqu’il apprend que Bergson en a fait usage avant lui, il marque la différence entre les deux sociétés ouvertes tout en reconnaissant une similitude entre les deux sociétés closes. Mais comment, si la société close s’oppose, par définition, à la société ouverte, et si les deux notions de « société close » sont similaires, les deux notions de « société ouverte » pourraient-elles être fondamentalement dissemblables ? Nous nous demandons, dans une première partie, jusqu’où les deux sociétés closes peuvent être considérées comme similaires et s’il est possible d’en construire une conception unifiée. Nous cherchons d’abord à montrer comment Bergson et Popper, en partant de problèmes différents, finissent par se rejoindre sur la notion d’une morale naturelle close. Nous montrons ensuite que ces deux modalités du clos — exclusivisme guerrier et holisme conservateur — se trouvent chez les deux auteurs, sans qu’ils ne leur accordent la même importance : un certain nombre de différences souterraines annoncent les oppositions à venir sur la société ouverte. Ces différences n’empêchent toutefois pas l’élaboration d’une conception unifiée de la société close. Nous suivons Bergson pour articuler les deux modalités du clos en considérant que la cohésion sociale trouve en partie sa source dans l’hostilité à l’égard des ennemis. Notre deuxième partie se demande si ce qui apparaît au premier abord comme contradictoire entre les deux sociétés ouvertes ne pourrait pas plutôt être considéré comme des tensions au sein d’une même société ouverte. Nous insistons d’abord sur ce qui peut apparaître comme contradictoire en montrant que l’ouverture n’a pas le même sens chez Bergson et chez Popper : passage de la cité à une société comprenant l’humanité pour le premier, passage à une cité où sont libérés les pouvoirs critiques de l’homme pour le second. La société ouverte de Popper est close pour Bergson, la société ouverte de Bergson relève pour Popper d’une nostalgie pour la société close. Mais la contradiction vient du fait qu’on compare la modalité de l’ouvert que chacun privilégie et qui n’est pas la même. Il faut, pour avoir une vision plus juste, comparer la modalité rationaliste de l’ouverture chez les deux auteurs, et la modalité mystique de l’ouverture chez l’un et chez l’autre. En procédant à cette comparaison, on peut montrer que ces deux modalités sont l’une et l’autre une façon, pour une société, de transcender la nature, d’être créatrice. En ce qui concerne la modalité rationaliste de l’ouverture, c’est Popper qui parvient à en montrer le caractère créateur, sur le plan théorique comme sur le plan pratique — Bergson en étant empêché par sa conception de l’intelligence ; pour ce qui est de la modalité mystique, c’est Bergson qui montre comment elle permet à une société de transcender, au moins partiellement, la nature — Popper en étant empêché par sa conception de l’amour. A partir de là, il ne semble pas impossible d’élaborer une conception unifiée de la société ouverte articulant ces deux modalités : la modalité rationaliste de l’ouverture repose sur la foi en la fraternité humaine, laquelle ne peut trouver son plein élan que dans la modalité mystique. Il est vrai qu’il y a tension entre ces deux modalités de l’ouvert, mais leur équilibre est nécessaire à la société qui s’ouvre : la présence de la modalité mystique évite à la modalité rationaliste, qui permet le conflit, une dégénérescence guerrière ; la présence de la modalité rationaliste évite à la modalité mystique, qui transcende les conflits dans l’enthousiasme, de dégénérer en « nationalisme mystique ». / It is usually said, when talking about Bergson and Popper, that the former borrows the notion of “open society” to the latter and diverts its meaning. It is a mistake: when he puts this notion in the center of The open society and its enemies, Popper is convinced that he is the one who came up with the notion. When he learns that Bergson used it before him, he underlines the differences between both open societies, while admitting a similarity between both closed societies. But how, if the closed society opposes, by definition, the open society, and if both notions of “closed society” are similar, could both notions of “open society” be fundamentally dissimilar?We are wondering, in our first part, to what degree the two closed societies can be considered similar, and if it is possible to build a unified conception of both of them. We are first seeking to show how Bergson and Popper, while starting from different issues, end up reuniting on the notion of a closed natural morality. We are then showing that these two modalities of the closed – warrior exclusivism and conservative holism – are found in both authors, although they don’t give it the same degree of importance: a number of underlying differences are announcing the upcoming oppositions on the open society. These differences, however, do not prevent the elaboration of a unified conception for the closed society. We are following Bergson to articulate both modalities of the closed while considering that social cohesion comes partly from hostility towards enemies. Our second part questions if what first shows up as a contradiction between both open societies could not be considered rather as tensions among one same open society. We first insist on what can appear as contradictory by showing that openness doesn’t have the same meaning for Bergson it does for Popper: for the former, it’s stepping from the city to a society containing humanity. For the latter, it’s stepping to a city where man’s critical powers are liberated. Popper’s open society is closed to Bergson, and Bergson’s open society is, to Popper, an expression of the longing for the unity of the closed society. But the contradiction comes from comparing each author’s preferred modality for openness, which differs. It is necessary, to have a better vision, to compare the rationalist modality of openness for both authors, as well as the mystical modality of openness for one and the other.By proceeding to this comparison, we can show that these two modalities are both a way for a society to transcend nature, for it to be inventive or creative. When it comes to the rationalist modality of openness, Popper is the one who manages to show its creative aspect, in both theory and practice – Bergson being restrained to do so by his conception of intelligence; when it comes to the mystical modality, it is Bergson who shows how it allows a society to transcend, at least partially, nature – Popper being restrained to do so by his conception of love.From this point, it doesn’t seem impossible to elaborate a unified conception for the open society articulating both of these modalities: the rationalist modality of openness is based on faith in human fraternity, which can only reach its fullest with the mystical modality. It is true that there is tension between these two modalities of openness, but their balance is necessary for a society that opens up: the mystical modality’s presence prevents the rationalist modality, that allows conflict, to fall into warrior degeneracy; the rationalist modality’s presence prevents the mystical modality, that transcends conflicts in enthusiasm, to degenerate into “mystical nationalism”.