Orientador: Alcides Hector Rodriguez Benoit / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-05T11:00:10Z (GMT). No. of bitstreams: 1 PereiraFilho_Gerson_D.pdf: 13290018 bytes, checksum: a2fdc79aa291b09494dbcf826907d231 (MD5) Previous issue date: 2005 / Resumo: A proposta desta tese de doutoramento é promover uma investigação sobre o processo de fundação da cidade platônica no Diálogo Leis, procurando verificar como esse texto e esse processo estão vinculados ao conjunto dos Diálogos, permitindo-nos compreender que o autor filósofo estabelece um percurso teórico, conceitual e metodológico relacionado diretamente ao contexto de transformações históricas das cidades e regimes políticos gregos. Assim, nesse percurso histórico dos textos dialógicos, verificamos a elaboração, ainda que incipiente, de uma teoria da história em Platão / Abstract: The proposol of this thesis of doctorate is to promote an investigation on the foundation process of the platonic city in the Dialogue of Laws, seeking to verify how this text and this process are linked to the set of dialogues, allowing us to comprehend that the philosopher author establishes a theoretical, methodological and conceptual path directly related to the context of the historical transformations of the Greek cities and their political regimes. Therefore, in this historical route of the dialogical texts, we verify an elaboration, even though incipient, of a theory of history in Plato / Doutorado / Doutor em Filosofia

Le vieux différend entre le philosophe et le poète, entre logos et mythos, peut être converti en accord à condition de changer de point de vue. Alors que Platon n’a voulu voir dans leurs différences qu’une source de discorde et de division, Aristote en a tiré une poétique et une rhétorique, les poètes de la Renaissance une philosophie poétique et Vico une anthropologie du langage et une archéologie de la pensée. Ce qui est pour les modernes une « pensée sauvage » a longtemps été considéré par les anciens comme une sagesse archaïque, qui s’exprimait par figures et « traduisait en langue des dieux » les voix de la nature.On se propose ici de réévaluer les notions de pensée poétique et de pensée mythique en adoptantle point de vue des poètes de la Renaissance et de l’âge baroque, qui identifièrent l’une et l’autre à la pensée ingénieuse productrice de métaphores, de figures et de fictions. Mais il faut remonter aux sources antiques pour pouvoir rendre compte de l’active polysémie des anciennes méthodes d’interprétation des mythes qui, loin de séparer les points de vue de la physique, de la morale et de la théologie, les associaient en une « science poétique » qui faisait la synthèse de tous les savoirs du monde, et qui est désormais une science fossile. / The old dispute between the Philosopher and the Poet, which leads to the dichotomy betweenLogos and Mythos, can be turned into a settlement as long as one changes one’s viewpoint. WhilePlato only considered their difference as a source of discord and division, Aristotle drew from it aPoetic and a Rhetoric, the Renaissance poets a Poetical Philosophy, and Vico a language’sAnthropology and an Archeology of the Thought. What is considered by the Moderns to be a « wildthinking » was seen by the Ancients as an archaic wisdom, expressed through figures and« translating the voices of nature into the language of gods ».The purpose here is to reassess the concepts of Poetic and Mythic thought by adopting theviewpoint of the poets of the Renaissance and the Baroque era. Those cleary identified these twospecific thinkings with the wit’s power to produce metaphors, figures and fictions. In order to achievethis research, it is important to revisit the antic sources, so as to enlight the effective polysemysupporting the ancient ways used to interpret myths. Far from categorising the stance of the physics,the morals and the theology, the Ancients used to gather them into a comprehensive « poeticscience » : it reunited the synthesis of all knowledge but has become a fossilised science

Ce travail vise à identifier et définir une nouvelle tendance du platonisme mathématique que l'on propose d'appeler « platonisme sobre ». Comme le platonisme mathématiques classique, le platonisme sobre admet la fiabilité de la connaissance mathématique et l'existence d'objets mathématiques. Contrairement au platonisme mathématique classique, son engagement ontologique aux objets mathématiques est atténué par des arguments démontrant qu'un monde sans objets mathématiques ne serait pas cohérent. Quand bien même il le serait, on ne pourrait pas accepter de rejeter les mathématiques pour des raisons philosophiques. Le platonisme sobre suggère donc de concilier l'enquête philosophique avec la pratique mathématique. Dans le premier chapitre, on analyse le platonisme mathématique classique. Le deuxième, troisième, quatrième et cinquième chapitre sont respectivement dévoués à l'examen du platonisme pur-sang, du structuralisme ante rem, de la théorie de l'objet abstrait du trivialisme. Cette théories sont explicitement platoniciennes, mais seulement sobrement engagées dans l'existence d'objets mathématiques. Elles traitent l'existence d'objets mathématiques, la possibilité d'accéder à la connaissance mathématique, le sens des énoncés mathématiques et la référence de leur termes en tant que questions philosophiquement pertinentes. Cependant, elles sont dévouées à l'élaboration d'une description précise des mathématiques en tant que telles. Dans le dernier chapitre, le platonisme sobre est défini comme une description méthodologique de la façon dont les mathématiques sont réalisées, plutôt que comme une prescription normative de la façon dont les mathématiques doivent être réalisées. / This work aims at identifying and defining a new trend in mathematical platonism I propose to call “Sober Platonism”. As classical mathematical platonism, Sober Platonism acknowledges the reliability of mathematical knowledge and the existence of mathematical objects. But, contrary to classical mathematical Platonism, its ontological commitment with mathematical objects is softened by several arguments that demonstrate the claim that a world without mathematical abjects wouldn't be consistent. And even if it would be, rejecting mathematics for philosophical reasons wouldn't be acceptable. As a result, Sober Platonism suggests to lined up philosophical inquiry with mathematics as practiced. In the first chapter, I analyzed classical mathematical Platonism. The second, third, fourth and fifth chapters are devoted to the examination of full-blooded Platonism, ante rem Structuralism, Object Theory and Trivialism respectively. This theories are explicitly platonist, but only soberly committed with the existence of mathematical abjects. They take into account the existence of mathematical abjects, the possibility to access to mathematical knowledge, the meaning of mathematical statements and the reference of their terms as philosophically relevant questions. But they are firstly focused on providing an accurate description of mathematics by its own. In the last chapter, Sober Platonism is defined as a methodological description of how mathematics is performed, rather than as a normative prescription of how mathematics should be performed. In conclusion, Sober Platonism admittedly achieves the goal of providing both philosophy and mathematics with a proper domain of inquiry.

The intention of this study is to investigate the role St. Augustine has contributed as a North African Church Historian. In order to archive the intention of this study one of the most significant works that Augustine wrote the City of God is going to be used as a literature review. The City of God is originally written to defend the church against charges of being responsible for the destruction of the city of Rome in 410 CE; the City of God has come to stand as a monument to theological reflection on the history of God’s creation. Though not primarily a historian, Augustine has made a significant contribution to the study of Christian history. He raises scripture to become the source of the meaning of history and defines the only true history as sacred history. This study considers Augustine’s critique of the Church catholic, the meaning of history, the origins of the City of God, Augustine’s views on the philosophy and theology history and the prophetic nature of biblical history. The first part of the study will trace the early life struggle of Augustine in his quest for knowledge and the truth. He learnt rhetoric studies; he examined the Holy Scriptures and found them unworthy. Then he was a follower of the Manicheans, but he was disillusioned when he met their sophistical leader Faustus. Finally, bishop Ambrose of Milan in his allegorical interpretation and explanation of scripture and the influence of Christian Neoplatonism helped Augustine to find an approach to the Bible and to overcome his difficulties with his childhood religion. Ambrose led him to the verge of conversion. Augustine’s impact on Reformation is considered. He is a father of the Church who has exerted an unparalleled influence on more than the thousand years that separated him from the birth of Protestant churches, but that long period is not an empty space because his historical work was influential throughout this period. In a movement to renew and reform the Church the various Reformers of the sixteenth century like Martin Luther and John Calvin studied Augustine in order to challenge abuses within the Catholic Church. The influence and the legacy that Augustine had on other people is discussed as the final conclusion of the study. The ideas, which he phrased with great skill, were to be accepted by almost all the leading thinkers of Europe until after the Enlightenment in the eighteenth century. Augustine had made much of being the Catholic bishop of Hippo. / Dissertation (MTh (Church History))--University of Pretoria, 2008. / Church History and Church Policy / unrestricted

The intention of this study is to investigate the role St. Augustine has contributed as a North African Church Historian. In order to archive the intention of this study one of the most significant works that Augustine wrote the City of God is going to be used as a literature review. The City of God is originally written to defend the church against charges of being responsible for the destruction of the city of Rome in 410 CE; the City of God has come to stand as a monument to theological reflection on the history of God’s creation. Though not primarily a historian, Augustine has made a significant contribution to the study of Christian history. He raises scripture to become the source of the meaning of history and defines the only true history as sacred history. This study considers Augustine’s critique of the Church catholic, the meaning of history, the origins of the City of God, Augustine’s views on the philosophy and theology history and the prophetic nature of biblical history. The first part of the study will trace the early life struggle of Augustine in his quest for knowledge and the truth. He learnt rhetoric studies; he examined the Holy Scriptures and found them unworthy. Then he was a follower of the Manicheans, but he was disillusioned when he met their sophistical leader Faustus. Finally, bishop Ambrose of Milan in his allegorical interpretation and explanation of scripture and the influence of Christian Neoplatonism helped Augustine to find an approach to the Bible and to overcome his difficulties with his childhood religion. Ambrose led him to the verge of conversion. Augustine’s impact on Reformation is considered. He is a father of the Church who has exerted an unparalleled influence on more than the thousand years that separated him from the birth of Protestant churches, but that long period is not an empty space because his historical work was influential throughout this period. In a movement to renew and reform the Church the various Reformers of the sixteenth century like Martin Luther and John Calvin studied Augustine in order to challenge abuses within the Catholic Church. The influence and the legacy that Augustine had on other people is discussed as the final conclusion of the study. The ideas, which he phrased with great skill, were to be accepted by almost all the leading thinkers of Europe until after the Enlightenment in the eighteenth century. Augustine had made much of being the Catholic bishop of Hippo. / Dissertation (MTh)--University of Pretoria, 2007. / Church History and Church Policy / MTh / Unrestricted

After graduating from the Literae Humaniores course, which after the mid-nineteenth century came to revolve around Plato’s Republic, Walter Pater’s (1839-1894) professional duties spanning thirty years at Oxford were those of a philosophy teacher and lecturer of Plato. This thesis examines Pater’s deep engagement with Platonism in his work, from his earliest known piece, “Diaphaneitè” (1864), to his final book, Plato and Platonism (1893), treating both his criticism and fiction, including his studies on myth. Plato is an ideal philosopher, critic, and artist to Pater, exemplifying a literary craftsman who blends genres with the highest authority. Platonism is a point of contact with several of Pater’s contemporaries, such as Arnold and Wilde, from which we can take new measure of their critical relationships regarding aestheticism and Decadence. Pater’s idea of aesthetic education takes Platonism for its model, which heightens one’s awareness of reality in the recognition of form and matter. Platonism also provides a framework for critical encounters with figures across history, such as Wordsworth, Michelangelo and Pico della Mirandola in The Renaissance (1873), Marcus Aurelius and Apuleius in Marius the Epicurean (1885), and Montaigne and Giordano Bruno in Gaston de Latour (1896). In the manner Platonism holds that soul or mind is the essence of a person, Pater’s criticism, evident even in his fiction, seeks the mind of the author, so that his writing enacts Platonic love. Through close reading, we highlight his many references to Plato, identify Platonic subjects and themes, and explore etymological nuances in the very selection of his words, which often reveals a Platonic tendency of refinement towards immateriality, from seen to unseen beauty. As a teacher and an author Pater helped shape Oxonian Platonism, and through his writing we examine how Platonism informs his philosophy of aesthetics, history, myth, epistemology, ethics, language, and style.

The diploma thesis "The theme of love in the poetry of the Generation of '27" provides an interpretation of the motif of love in the work of three poets of this formation: Vincente Aleixandre, Pedro Salinas, and Luis Cernuda. It focuses on the collections of poems from the period of the "rehumanization" of Spanish poetry where "to rehumanize" is to return to the subject of love. The authors highlight the correlation of love and poetry as a means to overcome solitude of an individual and to relate to another or to the world. The influence of surrealism on the work of Vincente Aleixandre and Luis Cernuda has been outlined. Moreover, a thesis claiming that the "rehumanization" happened only under the influence of the surrealist movement has been refuted, which is illustrated on the lyric love poems of Pedro Salinas. The work attempts to show that even in this period the elements of pure, "dehumanized" poetry were not completely eliminated. In the work of Vicente Aleixandre, love is characterized as a cosmic force, which rules the whole world - it destroys, reforms and interlinks all. An emphasis is given on the corporeal nature of such love and the interconnection between erotism and the artistic process. In the work of Pedro Salinas, the motif of love is interpreted as a story of two people realized...

Cette thèse est la première étude analytique approfondie consacrée à la dimension philosophique et théologique de la pensée de Jérôme de Prague († 1416) qui prend en compte tous les textes connus et conservés de ce philosophe tchèque, maître ès arts des universités de Paris, Cologne, Heidelberg et Prague, ami et collègue du réformateur Jean Hus. Le travail s’occupe des différents sujets philosophiques et théologiques présents dans l’œuvre de Jérôme, plaçant ses idées dans le contexte de l’histoire de la pensée médiévale. Dans ce cadre, la thèse montre de manière nouvelle les doctrines de cet auteur représentatif du courant réformiste de l’Université de Prague au tournant des XIVe et XVe siècles ; elle essaie aussi de présenter une compréhension nouvelle de la pensée philosophique et théologique de Jérôme sur la base des nouvelles trouvailles concernant ses sources anciennes et médiévales. À part la pensée de Jérôme, elle se consacre en outre à l’étude approfondie de sujets voisins, par exemple la question de la représentation de la Trinité par le bouclier de la foi. Ce travail ouvre aussi des nouvelles questions, par exemple le thème de l’influence des successeurs philosophiques de Jean Wyclif à Oxford (par exemple Robert Alyngton) sur les doctrines des maîtres de l’Université de Prague. Une des autres contributions à la connaissance du patrimoine culturel tchèque et européen présentées par cette thèse est l’editio princeps de la quaestio Utrum omne dependens habeat esse aeternum in prima causa d’Étienne de Páleč, accompagnée par une interprétation doctrinale. / This dissertation is the first thorough analytical study of the philosophical and theological aspects of the thought of Jerome of Prague († 1416), based on all the known extant texts of the significant Czech philosopher, master of arts of the universities of Paris, Cologne, Heidelberg and Prague and a friend and colleague of the church reformer Jan Hus. The work deals with individual philosophical and theological topics present in Jerome’s opus, explains his ideas and places them into the context of the history of medieval thought. In this frame, the work newly illustrates hitherto only partially known doctrines of this representative of the reformist current at the Prague University at the turn of the fifteenth century and tries to provide insight into Jerome’s thought, also on the basis of a series of new findings concerning Jerome’s ideas and his ancient and medieval sources. Apart from Jerome’s thought, the work pays attention to and clarifies more profoundly some of the related topics, for example the question of representation of the Trinity by the shield of faith. This dissertation also opens certain new questions, for example the topic of the influence of the Oxford philosophical successors of John Wyclif (such as Robert Alyngton) on the doctrines of the masters at the Prague University. An additional contribution of this thesis to a better knowledge of the Czech and European cultural heritage is the editio princeps of a quaestio of Štěpán of Páleč, Utrum omne dependens habeat esse aeternum in prima causa, accompanied by a doctrinal interpretation.

Le platonisme mathématique, la thèse selon laquelle les mathématiques portent sur des objets abstraits existant de manière indépendante à notre esprit et notre langage, est un des sujets les plus débattues dans la philosophie des mathématiques. L’image des mathématiques qui s’en dégage est souvent perçue comme se heurtant à des problèmes épistémologiques considérables : si il est vrai que les mathématiques sont une science qui porte sur des objets en dehors de l’espace et du temps, comment nous, des êtres situés spatio-temporellement, pouvons avoir une quelconque connaissance mathématique ? En conséquence, la défense du platonisme et le débat sur l’ontologie des mathématiques se sont largement concentrées sur cette dimension épistémologique. Dans ce travail de thèse, nous essaierons de réitérer le rôle de la métaphysique et de la pratique des mathématiques dans le débat sur l’ontologie des objets mathématiques. Notre objectif principal est plus particulièrement le développement et l’application d’un programme métaphysique général, capable de rendre compte des aspects ontologiques des mathématiques qui sont propres à une interprétation platoniste des mathématiques. Pour ce faire, notre stratégie consiste à insister tout d’abord sur le besoin de clarification des thèses platonistes concernant la nature abstraite des objets mathématiques et l’indépendance de ces objets et à essayer d’étendre la portée du platonisme au-delà des concepts et théories mathématiques habituelles. / Mathematical platonism is the idea according to which mathematics is about a domain of abstract objects, existing independently of our though and language. It is one of the central subjects in philosophy of mathematics, and is often considered to face important epistemological problems. If, as the platonist thinks, mathematics really are a science of objects outside of space and time, then how is mathematical knowledge even possible? As a consequence of the epistemological problem, the debate has focused mainly around the epistemological dimension of platonism. In this study however, we will try to move away from epistemology and restate the role of metaphysics and mathematical practice in the ontological debate on mathematical objects. Our main objective will be to develop and apply a general metaphysical program in order to explain the ontological aspects of a platonist interpretation of mathematics. In order to do this, it will be necessary to clarify the abstract nature of mathematical objects and the ontological independence of these entities, and to extend the scope of platonism beyond the usual concepts and mathematical theories.

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.