Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-19T18:28:27Z No. of bitstreams: 1 lademirrenatopetrich.pdf TESE.pdf: 753889 bytes, checksum: 53aab563f1e0f89e474c1d19f93544e6 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-01T19:25:45Z (GMT) No. of bitstreams: 1 lademirrenatopetrich.pdf TESE.pdf: 753889 bytes, checksum: 53aab563f1e0f89e474c1d19f93544e6 (MD5) / Made available in DSpace on 2016-07-01T19:25:45Z (GMT). No. of bitstreams: 1 lademirrenatopetrich.pdf TESE.pdf: 753889 bytes, checksum: 53aab563f1e0f89e474c1d19f93544e6 (MD5) Previous issue date: 2012-02-28 / A filosofia pós-kantiana viu-se no desafio de solucionar as dualidades oriundas da Crítica da Razão Pura e dar ao projeto crítico um aspecto positivo. Arthur Schopenhauer está inserido neste contexto, considerando a si mesmo o genuíno herdeiro de Kant e o único capaz de dar continuidade ao projeto crítico. Apoiando-se na primeira edição da Crítica, Schopenhauer se utiliza da distinção kantiana entre fenômeno e coisa-em-si para decifrar o “enigma do mundo”. A conclusão a que chega é a de que o mundo somente é compreendido a partir de duas verdades complementares: do ponto de vista gnosiológico, o mundo é representação; do ponto de vista metafísico, o mundo é Vontade. A Vontade se espelha no mundo objetivandose em inúmeros graus na natureza, dos quais o ser humano é sua cópia mais perfeita. É também no ser humano que a Vontade toma consciência de si e se descobre como fonte infindável de desejos, sendo a raiz de todo conflito e de todo sofrimento (é o pessimismo metafísico). É preciso haver uma redenção! A libertação é possível naqueles que têm o “conhecimento melhor”, de forma parcial na contemplação estética e definitivamente na negação da Vontade. No processo de descrição de seu sistema filosófico, Schopenhauer define o que pensa sobre as religiões e suas doutrinas. As religiões somente existem porque a maioria esmagadora da humanidade não tem capacidade filosófica. A estas pessoas é preciso uma linguagem mitológica e alegórica, típica das religiões. Neste sentido, as religiões se justificam em seu aspecto prático-consolatório, ficando em aberto a pergunta se seus benefícios compensam seus malefícios. Algo inusitado, no entanto, acontece quando Schopenhauer descreve o estado da negação da Vontade. Ao se chegar ao “nada”, Schopenhauer diz que é melhor remeter à linguagem dos santos e místicos do que elaborar um discurso filosófico com palavras fracas e débeis. Por que novamente recorrer à linguagem mitológica e alegórica? A explicação mais recorrente afirma que a metafísica de Schopenhauer, por se tratar de uma metafísica imanente (metafísica hermenêutica ou hermenêutica da existência), fica sem qualquer ponto de referência para elaborar um discurso no estado da negação da Vontade, pois para além do ser é impossível qualquer descrição da coisa-em-si. Apesar desta explicação ser bastante consistente, esta tese defende a hipótese de que a ausência de linguagem na negação da Vontade não é decorrente do ponto de chegada, o “nada”, mas sim do ponto de partida, que é o acesso metafísico. Schopenhauer chega ao conceito metafísico da Vontade através da autoconsciência do sujeito volitivo que se percebe como “querer”, sendo o desejo toda a sua essência. Porém, para as religiões o querer, tal qual descrito por Schopenhauer, é apenas a expressão do “ego” e não do “eu”. O “eu” em sua plenitude absorve todas as dualidades: querer/não querer; bem/mal; egoísmo/compaixão; etc. Desta forma, a porta de acesso à coisa-em-si está fragmentada em Schopenhauer, de maneira que a redenção precisou entrar “voando” em seu sistema filosófico e o tradicional problema do mal se transformou no “problema do bem”. / The post-Kantian philosophy found itself at the challenge of solving the dualities arising from the Critique of Pure Reason and give the project a critical positive. Arthur Schopenhauer is inserted in this context, considering himself the true heir of Kant and the only one capable of continuing the critical project. Building on the first edition of the Critique, Schopenhauer uses the Kantian distinction between phenomenon and thing in itself to crack the "enigma of the world." The conclusion reached is that the world is understood only from two complementary truths: the epistemological point of view, the world is representation, from the metaphysical point of view, the world is Will. Will you look to the objective world into numerous degrees in nature, of which the human being is more perfect your copy. It is also the human being that Will becomes conscious of itself and unfolds as a source of endless desires, being the root of all conflict and all suffering (it is the metaphysical pessimism). There must be a redemption! The release is possible in those who have the "know better", partially in aesthetic contemplation and definitely in denial of the Will. In the process of describing his philosophical system, Schopenhauer defines what you think about religions and their doctrines. Religions exist only because the overwhelming majority of humanity has no philosophical capacity. These people need a mythological and allegorical language, typical of religions. In this sense, religion justified in its practical aspect, consolatory, leaving open the question whether their benefits outweigh their harms. Something unusual, however, happens when Schopenhauer describes the state of denial of the will. When you get to "nothing," Schopenhauer says it is better to refer to the language of the saints and mystics that elaborating a philosophical discourse with words weak and feeble. Why again resort to mythological and allegorical language? The applicant contends that explanation of Schopenhauer's metaphysics, because it was an immanent metaphysics (hermeneutics metaphysics or hermeneutics of existence) is no point of reference for preparing a speech on the state of denial of the will, because beyond being is impossible for any description of the thing in itself. Although this explanation is quite consistent, this thesis is the hypothesis that the absence of language in the denial of the will is not due to the arrival point, "nothing", but the starting point, that access is metaphysical. Schopenhauer comes to the metaphysical concept of the Will through the subject's volitional self that is perceived as "wanting", and desire all its essence. However, for religions to will, as described by Schopenhauer, is just the expression of "self" and not "I". The "I" in its fullness absorbs all dualities: wanting/not wanting, good/evil, egoism/compassion, etc.. Thus, the access door to the thing in itself is fragmented in Schopenhauer, so that redemption had come "flying" in his philosophical system and the traditional problem of evil has become the "good problem".

Orientador: Oswaldo Giacoia Junior / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-23T15:03:40Z (GMT). No. of bitstreams: 1 Paula_WanderAndradede_D.pdf: 3265487 bytes, checksum: 61445c14774bc49d5f54d357be5e7a92 (MD5) Previous issue date: 2013 / Resumo: Esta tese de doutoramento tem como objetivo central tratar do tema do pessimismo (Pessimismus) na filosofia de Friedrich Nietzsche, por meio de uma análise detalhada do percurso argumentativo seguido pelo autor em seu pensamento. A tese geral da qual se parte é a de que o conceito de pessimismo é estabelecido na tradição filosófica por Arthur Schopenhauer, e que, precisamente por essa razão, ele se torna um dos interlocutores privilegiados das reflexões de Nietzsche. Para demonstrá-la, o esforço do presente trabalho concentrar-se-á em duas frentes: (i) analisar o propósito com que Schopenhauer cria um sistema de pensamento imanente, amparado na noção de vontade (Wille), e em que medida ele fornece sustentação filosófica à sua tese de que não há justificação (Rechtfertigung) para a existência; (ii) problematizar o modo com que Nietzsche recebe tal pensamento, discutir o seu desenvolvimento ao longo da obra do filósofo e, por fim, traçar as diretrizes de seu projeto de transfiguração (Transfiguration, Verklärung, Verwandlung) do pessimismo. Duas noções chave serão utilizadas paralelamente para demonstrar esse processo de criação e desenvolvimento do significado do pessimismo na filosofia de Nietzsche, como o título deixa evidenciar: transfiguração e trágico (Tragische) / Abstract: This doctoral thesis focuses on the way how the theme of pessimism (Pessimismus) is dealt with in Nietzsche's philosophy, by a detailed analysis of the argumentative route followed by the author in his thought. The starting point is the general thesis that Arthur Schopenhauer establishes the concept of pessimism in the philosophical tradition and, precisely for this reason, he becomes one of Nietzsche's reflections privileged interlocutors. In order to demonstrate this thesis, efforts will be made to: (i) analyze the purpose with which Schopenhauer creates an immanent thought system, supported on the notion of will (Wille), and the extent to which it provides philosophical basis to his thesis that there is no justification (Rechtfertigung) for the existence; (ii) problematize the way Nietzsche receives such thought, discuss its development in the course of his work and, finally, to highlight the guide-lines of his project of transfiguration (Transfiguration, Verklärung, Verwandlung) of pessimism. Two key notions will be used in parallel to demonstrate this process of creating and developing the meaning of pessimism in Nietzsche's philosophy, as evidenced by the title: transfiguration and tragic (Tragische) / Doutorado / Filosofia / Doutor em Filosofia

Orientador: Lucas Angioni / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-21T02:37:04Z (GMT). No. of bitstreams: 1 Rugnitz_NataliaCosta_M.pdf: 1276909 bytes, checksum: 814352108cd312e47f306d4251d0675d (MD5) Previous issue date: 2012 / Resumo: O objetivo do presente trabalho é expor criticamente os traços principais da doutrina da alma tripartida tal como Platão os apresenta em República. Para isto se estudarão: (i) o Princípio de Partição e os "casos" que o filósofo trás para defender o caráter composto da psique; (ii) a concepção de "parte" da alma e a natureza de cada uma das mesmas e (iii) os modos nos quais as partes se vinculam entre si no interior da psique. Procurar-se-á por em relação a psicologia assim desenhada com a filosofia moral e a concepção da felicidade expostas no mesmo diálogo. Neste contexto, se prestará especial atenção a certos fatores que parecem impedir a realização da unidade interna do sujeito, e, com ela, a consecução da felicidade e o exercício da ação verdadeiramente moral. Entre tais fatores se tratarão, em particular, as "falhas" plausíveis de afetar a cada uma das partes e o fenômeno do conflito psíquico (stasis). Perguntar-se-á se estes fatores constituem, respectivamente, condições imodificáveis e iniludíveis. Na proximidade de uma resposta afirmativa se vislumbrará, por fim, um "espírito pessimista" subjacente à psicologia platônica de República e, a partir dela, ao âmbito moral e eudeimonológico / Abstract: In the following dissertation we intend to offer a critical account on the theory of the tripartite soul as Plato presents it in the Republic. In order to accomplish this, we will study: (i) the Principle of Partition and the "cases" that the philosopher brings to defend the composite character of the soul, (ii) the concept of "part" of the soul and the nature of each one of the three that Plato distinguishes, and (iii) the possible relationships between such parts within the soul. We intend, as well, to relate the psychology thus designed with the moral philosophy and the theory about happiness exposed in the dialogue. In this context, we will pay particular attention to certain facts that seem to prevent the individual from achieving internal unity - unity required both for happiness and for truly moral action; among these, we will concentrate particularly on the "flaws" that appear to affect each part and on the phenomenon of psychic conflict (stasis). We will ask whether these two factors are, respectively, unavoidable and unchangeable conditions for the soul. Finally, once close to an affirmative answer, we will glimpse a "pessimistic spirit" behind the psychology of Plato's Republic and, consequently, behind the moral and eudeimonologic sphere / Mestrado / Filosofia / Mestra em Filosofia

The present thesis provides a theoretical overview, including a neurobiological perspective, of well-being (WB), eudaimonic well-being (EWB), optimism, pessimism and cultural differences between Western and Eastern societies.  In addition, an empirical study investigated these concepts in Japanese and Swedish participants. Definitional problems and scarce neurobiological findings are two current problems to date within research on WB, EWB and cultural differences especially when looking at comparisons between Europe and East Asia. Interpretations and conclusions are therefore hard and tentative to make as more research is yet needed. This thesis empirical part therefore investigated the association between these concepts. In the best of the authors knowledge have this type of explorative study never been done before. 142 Swedish participants and 68 Japanese participants between the ages of 20 to 40 answered the self-reporting questionnaires; revised life orientation test (LOT-R), psychological well-being scale (SPWB) and the minimalist well-being scale (MWBS). The findings demonstrate that Swedish people report higher levels of optimism compared with Japanese people whom in turn report higher levels of pessimism when measured with LOT-R. Findings further demonstrate that Swedish people report higher levels of EWB when measured with SPWB. In comparison do Japanese people report higher levels of EWB when measured with MWBS. A difference was found in response pattern between MWBS and SPWB. And last did the findings suggest correlations in total scores of MWBS, SPWB and LOT-R but not within all sub-dimensions. Discussion of the results, limitations of the thesis and suggestions for future research concludes the thesis.

Vouée à la diffusion de la décadence littéraire, la fin du siècle s’est forgée une généalogie tutélaire. Par le biais des essais que Barbey d’Aurevilly, Théophile Gautier et Paul Bourget lui ont consacrés, Baudelaire est devenu le poète de la décadence. Mais alors que cette postérité décadente a suscité plusieurs études, il manquait un travail de synthèse sur le sens que le concept de décadence prend sous la plume de Baudelaire. Accusé de propager la décadence, le poète s’en est défendu, en appliquant cette même catégorie à l’idéologie du progrès, puis à l’« art philosophique ». Malgré cette ambiguïté constitutive, la décadence est aussi pour Baudelaire un objet de fascination : c’est ainsi qu’il l’allégorise à travers le couchant du soleil, source de poésie et image d’une civilisation vieillissante. Cette thèse se propose d’aller aux sources de la pensée de l’histoire de Baudelaire. Nous associons ensuite à l’hétérodoxie philosophique du poète un autre versant de la réflexion sur la décadence au XIXe siècle : imprégné de culture française, conforté par les critiques de son époque, Nietzsche élève Baudelaire au rang d’alter ego littéraire de Wagner, chez qui modernité et décadence s’amalgament. Tour à tour rapprochée du pessimisme et du nihilisme, profondément renouvelée, la décadence, loi fatale ou métaphysique, redécouvre ainsi toutes ses nuances. / The fin de siècle assured its own lasting genealogy by contributing to the diffusion of literary decadence. Through the essays that Barbey d’Aurevilly, Théophile Gautier and Paul Bourget devoted to him, Baudelaire became the poet of decadence. While this legacy of decadence gave rise to several studies, no work has exhaustively addressed the meaning that this concept takes on in Baudelaire’s works. Accused of propagating decadence, the poet attempted to defend himself by applying this aesthetic category to the ideology of progress and to « philosophical art ». Despite his constitutive ambiguity, decadence nonetheless fascinated Baudelaire. The poet allegorized decadence in the image of the sunset, which served both as a source of poetic inspiration and evoked an ageing civilization. This thesis proposes to trace the sources of Baudelaire’s historical thinking. It then attempts to associate another side of the reflection on decadence in the nineteenth century with the philosophical heterodoxy of the poet. Nietzsche, who was impregnated with French culture and supported by many critics of his time, elevated Baudelaire to the rank of a literary alter ego of Wagner, since like the composer, the poet brought together modernity and decadence. Reconciling with both pessimism and nihilism, the concept of decadence emerges as deeply renewed, a fatal or metaphysical law that exposes all of its nuances.

This study examined work-family conflict as a predictor of burnout as well as the moderating role that optimism and pessimism may have had on this relationship. Participants were call centre employees from a financial institution in Cape Town (N = 94). Cross-sectional data was collected via electronic self-report questionnaires. Exploratory factor analysis demonstrated the unidimensionality of work-to-family conflict despite the two-dimensional model that was expected. Bivariate regression analysis showed that work-to-family conflict explained a significant proportion of the variance in both dimensions of burnout – emotional exhaustion and cynicism. Contrary to what was expected, the results of the moderation analyses were not significant. Optimism and pessimism did not moderate the relationship between work-to-family conflict and burnout. The results show that work-to-family conflict negatively affects call centre employees' well-being. The results are discussed and implications for management and suggestions for future research are presented.

Multi-country surveys indicate widespread pessimism about global progress and about the effectiveness of the international development sector, despite indicators showing significant advancement in most areas. These perceptions are especially noteworthy because they can influence the public’s opinion on other social issues such as multilateralism, migration, or poverty. This pessimism originates in part in the information about development that organizations working in that sector produce. Development communicators are both creators, as well as audiences, of this material, but empirical evidence on the impact their world views have on the content they create is limited. This thesis aims to address this gap.Findings were canvassed using a qualitative method in the form of in-depth interviews. Seven participants were selected for having a decision-making position within their organizations, along with a mix of nationalities, type of organization and work experience – headquarters and field. The approach for this research was informed by postdevelopment critique, which examines the power of the discourse of development in constructing ideas about people and development. This study concludes that development communicators are as pessimistic as the general public, although it remains unclear to what extent this pessimism impacts the messages and content they produce. A key finding is that communicators deny being influenced by their personal views, citing instead organizational rules and Communication objectives as their main influences when creating content. They also deny being influenced by the media, not recognizing their role as audience. In general, this study points to a lack of self-reflection and self-awareness among development communicators of their personal input and biases in their work, and the full impact of their output on their audiences’ perception of the world. This study also indicates that, while acknowledging the negative information about development that the general public is exposed to, communication experts mainly credit the media for this information, and don’t recognize how the development sector influences media content. The study also reveals that the communicators’ pessimism about the world is likely connected with a disillusionment with the sector and their work. Development communicators are key actors in the global development sector because of their role in constructing the way the sector is presented to the global public. This research directly contributes to understanding their role as mediators of global perceptions, a process with significant moral and political implications.

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This dissertation examines whether place matters for Americans’ pessimism about the American Dream and if so, how place matters. First, I establish that place (conceptualized in terms of region and size of place) influences individual-level pessimism about the American Dream. Pessimism about the American Dream is measured with a General Social Survey (GSS) question on chances of improving one’s standard of living. I then use GSS data to analyze whether individual-level characteristics (race, sex, age, income, unemployment, educational attainment, marital status, and homeownership) help explain the influence of place on pessimism about the American Dream when respondents are nested in their county of residence; in other words, whether place matters because different places have different compositions of people. Next, I use GSS data merged with IPUMS USA (IPUMS) data to analyze whether county-level characteristics (race, sex, age, income, unemployment, educational attainment, marital status, and homeownership) help explain the influence of place on pessimism about the American Dream when respondents are nested in their county of residence; in other words, whether place matters because different places have different contexts. Finally, using the merged data, I analyze the interactions of the individual-level and county-level characteristics when respondents are nested in their county of residence; in other words, whether place matters differently for different people. While I am not able to quantify how much composition and/or context explain the influence of place on pessimism about the American Dream, I find that that different compositions of people in different places contributes to the influence of living in the Midwest compared to the Northeast. I also find that different age contexts in different places contribute to the influence of living in the Midwest compared to the Northeast, the influence of living in the West compared to the Northeast, and the influence of size of place (living in a suburban, exurban, micropolitan, and/or rural area compared to an urban area). County-level age is the only statistically significant county-level characteristic. My findings suggest that living in a county with a higher mean age is associated with increased odds of pessimism about the American Dream compared to living in a county with a lower mean age. I do not find any statistically significant interactions between the individual-level variables and the county-level variables. Throughout my dissertation, the influence of living in the South compared to the Northeast consistently remains statistically significant. I find that living in the South is associated with decreased odds of pessimism about the American Dream compared to living in the Northeast and that composition and context do not explain the influence of living in the South on pessimism about the America Dream. My findings suggest that the influence of living in the South on pessimism about the American Dream may be due to collective explanations, such as shared norms and values in the region. / Sociology

No description available.