Dans "Les passions de l’âme", Descartes fait de l’admiration « la première de toutes les passions ». L’admiration n’est plus, comme dans la tradition antique du Thaumazein, la passion distinctive du philosophe, elle devient le premier moment de la vie affective de l’homme dans son rapport aux choses extérieures. Passion de la première rencontre, l’admiration ne serait finalement que la passion de l’enfance – condamnée à se dissoudre dans la connaissance à laquelle elle donne lieu. Une telle disparition est-elle pour autant inéluctable ? Qu’est-ce qui doit être supposé de la nature de l’admiration pour qu’il soit acceptable de la faire durer dans le temps ? L’admiration est-elle une passion dynamique qui incite à penser ou au contraire un affect statique qui empêche l’exercice de la raison ? L’analyse cherche à mettre au jour la manière dont l’admiration est devenue un problème central de l’anthropologie classique. La promotion cartésienne de l’admiration, loin d’être un geste singulier, se trouve ainsi réinscrite dans son contexte théorique. À partir de textes philosophiques, médicaux, moraux et esthétiques du XVIIe siècle, il s’agit de se demander si,loin d’être seulement subie, comme le corrélat affectif d’une ignorance inaugurale,l’admiration peut également faire l’objet d’une maîtrise technique susceptible de la produire et de la reproduire indéfiniment à des fins stratégiques ou récréatives. Dès lors qu’elle est soustraite à la stricte exigence épistémique, l’admiration peut en effet se présenter comme la finalité spécifique de l’existence mondaine aussi bien que des productions artistiques du grand siècle, que l’on peut alors considérer comme le siècle de l’admiration. / In The Passions of the Soul, Descartes presents wonder as «the first of all passions». Wonderis no longer, as it used to be in the antic tradition of thaumazein, the philosopher’s distinctive passion, but the first moment in a man’s emotional life, regarding his relationship to external items. As the passion of the first encounter, wonder appears reducible to the childhood’s passion - condemned to dissolve itself in the knowledge it enables. Is such a disappearence unavoidable ? How must one think the nature of wonder to make admissible its duration intime ? Is wonder a dynamic passion spuring one to start thinking or on the contrary, a static effect preventing the exercice of reason ?The analysis tries to uncover the way wonder became a central problem in classic anthropology. Cartesian’s promotion of wonder, far from being a singular act, is fully put inits theoretical context. Based on philosophical, medical, moral and aesthetics texts from the17th century, we ought to ask if, far from being only suffered - as the emotional correlate ofan inaugural ignorance -, wonder can be technically masterd and likely to be produced andreproduced endlessly, for strategic or recreational purposes. When substracted from the strict epistemic requirement, wonder can actually present itself as the specific end of the social existence or of the artistic productions of the Great Century - which can be now regarded asthe century of wonder.

A presente dissertação tem como objetivo explorar os elementos constituintes da teoria sobre a afetividade humana conforme desenvolvida por Espinosa na Ética, analisando seus pressupostos metafísicos bem como a relação dos afetos com o intelecto humano. Serão enfatizadas as particularidades desta teoria mediante análise e exposição dos conceitos centrais que a compõem, identificando as características estruturais do universo conceitual espinosista. A análise crítica utilizada conta também com a avaliação sobre um dado posicionamento interpretativo que pretende destacar a existência de um enfraquecimento do naturalismo espinosista. Destacando-se assim a necessidade de negar certas noções sobre a afetividade humana que a colocam como sendo composta por traços contrários ao conatus. O propósito da dissertação repousa na busca por evidências onde a forma de naturalização, como encontrada na Ética, revele seu caráter constitutivo na teoria afetiva de Espinosa, destacando assim duas formas pelas quais o conceito de ação pode ser entendido nesta obra. Por fim, pretende-se determinar a origem das paixões humanas em Espinosa, expondo o interior da problemática por elas imposta à empreitada medular da Ética, em um tratamento onde a afetividade é vista como caráter fundamental da existência humana. / The aim of this study is to present the constituent elements of Spinoza's theory of human affects in Ethics, through a study of its metaphysical presuppositions and their involvement as a full part of the human intellect. The particularities of this theory will be emphasized and its central concepts will be analyzed in terms of the structural characteristics of Spinoza's conceptual framework. An interpretation that objects to Spinoza’s alleged naturalism will also be evaluated, arguing that some of our affective experiences cannot be explained by the concept of conatus, as is proven in the beginning of the third part of Ethics. Some evidence will be provided against this interpretation, and hence, in favor of Spinoza’s naturalism as it is found in Ethics, highlighting two ways in which the concept of action can be understood in this work. Finally, we aim to determine the origin of human passions, according to Spinoza, in order to elucidate the sense in which they are problematic from the perspective of ethical theory, whilst preserving the view that affectivity is a fundamental character of human existence.

From contemporary social characterizations made by Umberto Eco and ZygmuntBauman, the categories of handicraftsman-artist and of passions against passions are developed to explain the characteristics of the present world, where technology, emotionality, reflexive homesickness, and revaluing cultured production among themselves are central themes from a socio-cultural perspective of communication. / A partir de caracterizaciones sociales contemporáneas efectuadas por Umberto Eco y Zygmunt Bauman, se desarrollarán las categorías de artesano artista y pasiones contra pasiones para explicar las características del mundo actual, un lugar donde la tecnología, la emocionalidad, la nostalgia reflexiva y la producción cultural revalorizadora dialogan entre sí como temas centrales, y desde una perspectiva socio cultural de la comunicación.

Trata-se de explorar o tema da identidade pessoal no Tratado da natureza humana (1739-1740) de Hume, segundo três pontos de vista: a simpatia, a imaginação e as paixões. De início, mediante o estudo da relação entre as ideias de eu e de outro no princípio da simpatia, procuramos mostrar como esse princípio carrega em si um significado mais profundo do que a mera comunicação de paixões ou afetos usualmente privilegiada entre os intérpretes. Com efeito, se examinarmos a dependência entre o indivíduo e seu semelhante, encontramos no mecanismo simpático um conflito quanto à natureza da identidade pessoal: o eu é, ao mesmo tempo, a percepção mais forte que se pode ter no pensamento, e, sem a exterioridade, nas palavras de Hume, o eu é na realidade nada. A fim de esclarecer o conflito, propomos o seguinte: num primeiro momento, investiga-se a imaginação, em virtude da qual uma ficção do eu é engendrada no pensamento; num segundo, a sucessão de paixões, em que um eu de prazer e dor é produzido. Sem a intenção de privilegiar a imaginação ou as paixões como princípio de formação da identidade, ou mesmo de especular a respeito de uma articulação exaustiva entre elas, pretendemos apreender sob os três pontos de vista (incluindo a simpatia) o que haveria de essencial à identidade: uma ordem que se estabelece a partir da desordem, e que se encontra a todo momento por ela ameaçada. / This work explores the theme of personal identity in Humes Treatise of human nature (1739-1740), according to these three points of view: sympathy, imagination and passions. First of all, through the study of the relation between the self and the ideia of other in the principle of sympathy, we intend to show that this principle carries within itself a meaning more significant than a mere communication of passions or affects usually adopted by the commentators. In effect, if we examine the dependency between the individual and his similar, we find in the mechanism of sympathy a conflict regarding the nature of personal identity: the self is, at the same time, the liveliest perception we can have in the thought, and, without the exteriority, according to Humes words, the self is in reality nothing. In order to overcome the conflict, we propose: first, the investigation of the imagination, through which a fiction of the self is created in the thought; second, the succession of passions, where a self of pleasure and pain is produced. Without the intention of favouring the imagination or the passions as the principle of the formation of identity, neither with the intention of speculating about an exhaustive articulation between these two, we intend to consider by the three points of view (including that of sympathy) what would be the essential about personal identity: an order that is established by the disorder, and that is at all times threatened by that very disorder.

Esta tese faz uma genealogia da concepção de homem econômico emocional, tal como ele aparece no discurso do management americano a partir dos anos de 1990. Para tanto, fez-se uma história de longa duração com a finalidade de compreender como esse sujeito de interesse que estava associado à temática das paixões nos séculos XVII e XVIII pôde se vincular à temática das emoções, surgida apenas no século XIX, advinda da psicologia física e da biologia evolucionista. Para realizar essa história, a tese foi dividida em duas partes. Na primeira, foi abordada a emergência do homo oeconomicus clássico no âmbito da governamentalidade liberal britânica dos séculos XVII e XVIII e foram diferenciadas as três formas de problematização e governo da vida emocional do sujeito de interesse: as paixões, no âmbito da vertente utilitarista-radical do liberalismo, os sentimentos morais, no âmbito da reação do conservadorismo, e as emoções, no âmbito da psicologia física e do evolucionismo. Cada uma dessas três temáticas surgiu ainda no discurso antropológico do sujeito de interesse, mas se desenvolveu em sentidos diferentes: as paixões resultaram no homo oeconomicus, os sentimentos morais, no homo socialis e as emoções, no homo psychologicus. Na segunda parte da tese, demonstra-se como essas três temáticas adentraram as ciências da administração americanas no século XX, caracterizando o controle emocional sobre o trabalho e o consumo. Ainda no discurso do management, essas temáticas se transformaram, em virtude da reação às contestações antidisciplinares da contracultura, dando origem a uma nova concepção de emoções que reúne características das três temáticas anteriores. O discurso do management e, posteriormente, o da teoria econômica neoliberal vinculou essa nova temática das emoções à noção de homem econômico, caracterizado agora pela ideia de capital humano. Constituiu-se, assim, o homem econômico emocional, formando uma distinta concepção antropológica e uma inédita coerência dos dispositivos de poder emocional. / This thesis makes a genealogy of the \"emotional economic man\", as it emerged in the U.S. management discourse since the 1990s. To do that, it has been drawn a history of how to understand this \"subject of interest\" associated to the theme of passions in the XVII and XVIII centuries. Such theme has been linked to the theme of emotions that was only originated in the XIX century related to the biological psychology and evolutionary biology. To carry out this history, this thesis has been divided in two parts. At the first part, the emergence of homo economicus in the classical liberal governmentality of British seventeenth and eighteenth centuries was discussed, and three forms of government and questioning of his \"emotional\" life were distinguished: the passions, under the utilitarian aspect of the radical liberalism; the moral sentiments, in the backlash of conservatism; and the emotions in the psychological and biological evolutionism. Each of these three themes arose in the anthropological discourse of the subject of interest, but were developed in different directions: the passions resulted in the homo economicus, the moral sentiments in the homo socialis, and the emotions in the homo psychologicus. In the second part of the thesis, it is shown how these three themes were inserted into the American administration science discourse in the twentieth century, characterizing emotional control over workers and consumers. Still in the discourse of management, these issues were transformed due to the reaction against antidisciplinaries countercultural contestations, giving rise to a new conception of emotions that includes characteristics of the three themes featured above. This new theme of emotions will be bound by the discourse of management and subsequently by the discourse of economic theory regarding the economic man, which is now characterized by the idea of human capital. The emotional economic man is thereby constituted, forming a new anthropological concept and a new device of emotional power.

Made available in DSpace on 2014-07-29T15:06:28Z (GMT). No. of bitstreams: 1 maria lourdes filosofia.pdf: 519391 bytes, checksum: 13c38de6040a154dc9e26865955df060 (MD5) Previous issue date: 2009-12-04 / This dissertation tries to show the relationship between the physical and the political theories of Thomas Hobbes. This is possible because Hobbes made no distinction between the way in which physical bodies and humans move: every body moves as a result of the action of another body. When a body is affected by another, movements or conatus appear within itself that can manifest externally, determining its trajectory. In man, those conatus appear in the form of sentiments: desire or aversion. The conatus desire or aversion unchain other passions such as fear, courage, hope, despair etc. However, it is those conatus that play the role of determining choices and human behavior. Given the force of those passions, the State has to exert the tremendous power that Hobbes allows to the sovereign. This dissertation will try to make those relationships clear / O objetivo deste trabalho é mostrar a relação entre a teoria física e a teoria política no pensamento de Thomas Hobbes. A aproximação entre essas teorias é possível porque Hobbes não distinguiu o modo como os corpos físicos e os homens se movem: todo corpo se move em decorrência da ação de outro corpo. Ao sofrer a ação, o corpo reage e aparecem no seu interior princípios de movimentos ou conatus, mas que podem se manifestar por um movimento externo, determinando, inclusive, a sua direção. E o conatus proveniente da reação no homem aparece sob a forma de sentimento: desejo ou aversão. Os conatus ― desejo e aversão ― desencadeiam todas as outras paixões: o medo, a coragem, a esperança, o desespero, etc. Entretanto, são os conatus ― desejos e medos ― que cumprem a função de determinar as escolhas e o comportamento dos homens. Dada a força dessas paixões, o Estado tem de exercer o tremendo poder que Hobbes atribui ao soberano. Esta dissertação tenta tornar claras essas relações

Esta tese tem como objetivo verificar em que medida as relações de poder e cultura interferem nos processos administrativos e no desempenho das Instituições de Ensino Superior (IES) particulares. A hipótese norteadora da pesquisa é a de que é esta relação entre cultura e poder, associada à insegurança instigada pela competitividade que ativa tensividades e propiciam discursos inovadores com práticas conservadoras. O levantamento teórico contribuiu para a compreensão dessas organizações e de suas relações socioculturais. A pesquisa de campo revelou: a maior parte das IES privadas visitadas, independente do seu tamanho, não possui programas de integração e de interação dos indivíduos. Devido à sua origem de colégio e por serem empresas familiares, predomina a cultura patriarcal, o que permite a informalidade, centralização de poder, administração burocrática e tradicional. Quanto à comunicação, ou é compreendida como recursos tecnológicos de informação, ou como propaganda e marketing. As ações comunicativas são, via de regra, dirigidas ao público externo e à captação de alunos, em função do objetivo empresarial com vistas ao custo / lucro. Concluiu-se que as IES particulares visitadas precisam conhecer melhor o papel do profissional de relações públicas e entender a comunicação como função estratégica para cumprir sua missão com qualidade, atingir seus objetivos, cultivar seus valores, integrar e aproximar seus públicos. / The aim of this thesis is to check how the relations of power and culture interfere with the administration processes and with the performance of the Private Superior Teaching Institutions.The guiding hypothesis of the research states that it is this relationship between culture and power, allied to the insecurity fomented by the competitiveness which activates tensitivenesses and propitiates innovatory speeches with conservatory practices. The theoretical research contributed to the understanding of these organizations and their social-cultural relationships. The field research detected: most Private Superior Teaching Institutions that have been visited, not considering their size, don`t have programmes of either integration or interaction among the individuals. Because of having started as grammar-schools and because they are family companies, the patriarchial culture still dominates;this favours the informality, power centralization, burocratic and traditional administration. As for communication, this is understood as information technological resourses, as advertisement and marketing. The communicative actions usually aim the outside public and the calling of new students, because of the company aim which considers the cost/profit. So, it is concluded that the Private Superior Teaching Institutions that have been visited need to know much better the role of the public relations professional and understand the communication as a strategical function in order to fulfil their vocation with quality, to reach their aims, to keep up their values, to integrate and to approximate their public.

This essay explores the phenomenological features of the passional response to evil that Aquinas calls 'hatred of sin' in Summa Thelogiae II-II Q34 A3 and I-II Q23 A1, among other places. Social justice concerns and philosophical objections, however, challenge the notion that one can feel hatred toward an agent's vice or sin without it being the agent who is hated. I argue that a careful, contextual reading of these texts shows that Aquinas cannot be read as commending 'hate' in any form. The texts under consideration offer no comfort to those who appeal to hatred of sin or vice to legitimate sentiments or actions that can be reasonably taken to express hatred of persons.

This essay explores the phenomenological features of the passional response to evil that Aquinas calls 'hatred of sin' in Summa Thelogiae II-II Q34 A3 and I-II Q23 A1, among other places. Social justice concerns and philosophical objections, however, challenge the notion that one can feel hatred toward an agent's vice or sin without it being the agent who is hated. I argue that a careful, contextual reading of these texts shows that Aquinas cannot be read as commending 'hate' in any form. The texts under consideration offer no comfort to those who appeal to hatred of sin or vice to legitimate sentiments or actions that can be reasonably taken to express hatred of persons.

Le modèle dualiste de la passion propose deux types de passion, la passion harmonieuse et la passion obsessive, qui jouent un rôle important et distinct par rapport au fonctionnement de la personne (Vallerand, 2015). Ce modèle a été appliqué à divers contextes de vie, incluant les activités de loisir, le sport et le travail. Toutefois, peu d’études ont examiné le rôle des types de passion pour le fonctionnement scolaire des étudiants. Comme de plus en plus d’étudiants fréquentent l’université et éprouvent des difficultés liées à leur santé mentale (Mackean, 2011; Ministère de l’Éducation, du Loisir et du Sport, 2014), il apparaît pertinent d’étudier ce modèle dans le contexte scolaire. Ce mémoire a pour objectif d’identifier les profils distincts de passions harmonieuse et obsessive envers les études universitaires, grâce à une analyse centrée sur la personne, et de comparer le fonctionnement scolaire (c.-à-d. l’épuisement scolaire, l’engagement dans les études, la satisfaction envers les études, les intentions d’abandonner son programme d’études et la réussite scolaire) des étudiants universitaires en fonction de leur profil de passion. Les résultats d’analyses de profils latents ont démontré la présence de quatre profils de passion scolaire, soit le profil Élevé (niveaux élevés de passions harmonieuse et obsessive), le profil Modéré (niveaux moyens de passions harmonieuse et obsessive), le profil Faible (niveaux faibles de passions harmonieuse et obsessive) et le profil Optimal (niveau élevé de passion harmonieuse et niveau faible de passion obsessive). Les étudiants fortement passionnés (profils Élevé et Optimal) démontrent globalement les meilleurs indices de fonctionnement scolaire. De plus, les étudiants du profil Optimal sont les moins épuisés (excepté pour la dimension d’inefficacité) et ceux du profil Élevé sont les plus engagés. À l’opposé, les étudiants peu passionnés (profil Faible) démontrent les pires indices de fonctionnement scolaire. Ces résultats témoignent de l’importance de considérer la cooccurrence des deux types de passion chez un même étudiant puisque les bienfaits de la passion harmonieuse semblent protéger contre certaines conséquences négatives liées à la passion obsessive. / The dualistic model of passion proposes two types of passion, harmonious and obsessive passions, who play important and distinct roles in predicting individuals’ functioning (Vallerand, 2015). This model has been applied in many contexts like leisure activities, sports, and work. However, few studies have explored the contribution of passion types for students’ academic functioning. As the number of students attending post-secondary education is increasing, including more students with mental health issues (Mackean, 2011; Ministère de l’Éducation, du Loisir et du Sport, 2014), it appears relevant to explore the role of passion types in an academic context. The purpose of this thesis was to identify distinct passion profiles of harmonious and obsessive passions toward one’s university studies and to compare students’ academic functioning (burnout, engagement, satisfaction, dropout intentions, and achievement) as a function of their passion profile. Using a person-centered approach, results of latent profile analysis demonstrated the presence of four passion profiles, labelled High (high levels of harmonious and obsessive passions), Moderate (moderate levels of harmonious and obsessive passions), Low (low levels of harmonious and obsessive passions), and Optimal (high level of harmonious passion and low level of obsessive passion) in a sample of university students. Overall, highly passionate students (High and Optimal profiles) reported the best indices of academic functioning. In addition, students in the Optimal profile showed the lowest levels of academic burnout (except for the dimension of inefficacy) and students in the High profile reported the highest levels of academic engagement. In contrast, students in the Low profile evidenced the worst levels of academic functioning. This study demonstrated that both types of passion coexist within students and that the benefits of having a harmonious passion can protect against the negative consequences of obsessive passion.