La ricerca si propone, attraverso una lettura ermeneutica storico-teoretica della quasi totalità dei testi anselmiani, di far emergere quale sia la concezione antropologica dell’autore e all’interno di quali linee teoriche possa essere ricondotta. Emergerà come innegabile il riferimento all’impianto antropologico e teologico agostiniano ma sarà altrettanto evidente come Anselmo si ponga in parziale discontinuità con questo nucleo fondativo proponendo notevoli elementi di novità. Lo studio si snoda su cinque capitoli che rispondono al tentativo di mostrare come - pur non potendo prescindere dal fondamento di Dio da cui tutto procede, per poi passare attraverso l’icona del Cristo e della sua incarnazione, fino ad arrivare all’uomo ed essere nuovamente condotti in ultima istanza a Dio – l’impianto anselmiano proponga significativi aspetti di discontinuità con il paradigma di riferimento. Nella parte conclusiva, attraverso una ripresa del Proslogion, si è mostrato come alla luce del percorso compiuto anche l’id quo maius acquisti un significato e una valenza ancor più ricca soprattutto per i suoi riflessi sul versante antropologico che possono suggerire stimoli assai interessanti anche per l’uomo contemporaneo. / The aim of this study is to analyze Anselmo's scriptures, his literary references and anthropological conception through an hermeneutic historical-theoretic approach. The analysis shows an anthropological and theological connection with Agostino's inheritance but, at the same time, it is possible to evidence that Anselmo introduces new elements of reflection. My research is based on five chapters that try to demonstrate the distinctive feature of Anselmo anthropological conception starting from his main philosophical/theological subjects such the foundation of God, the proceeds of everything from Him, the figure of Christ, his incarnation and the human being. In conclusion, the id quo maius acquired an important and renewed meaning -through the anthropological interpretation done - not only for the historical research but for the contemporary man too.

This study argues that a pragmatic conception of religion would enable philosophers to make important contributions to our ability to handle concrete problems involving religion. The term 'philosophical anthropology', referring to different interpretative frameworks, which philosophers draw on to develop conceptions of human phenomena, is introduced. It is argued that the classical pragmatists embraced a philosophical anthropology significantly different from that embraced by most philosophers of religion; accordingly, pragmatism offers an alternative conception of religion. It is suggested that a conception of religion is superior to another if it makes more promising contributions to our ability to handle extra-philosophical problems of religion. A pragmatic philosophical anthropology urges us to view human practices as responses to shared experienced needs. Religious practices develop to resolve tensions in our views of life. The pictures of human flourishing they persent reconstruct our views of life, thereby allowing more significant interaction with the environment, and a more significant life. A modified version of reflective equilibrium is developed to show how we, on a pragmatic conception of religion, are able to supply resources for criticism and reform of religious practices, so the extra-philosophical problems of religion can be handled. Mainstream philosophy of religion attempts to offer such resources by presenting analogy-arguments from religious experience. Those arguments are, however, unconvincing. A comparison of the two conceptions of religion thus results in a recommendation to reconstruct philosophy of religion.

Thesis (DPhil)--University of Stellenbosch, 2005. / Bibliography. Also available via the Internet.

Modern economic theory of self-interest alleges that in their economic relations people always behave in a way that maximises their utility. The idea whether human beings were solely self-interested has a long history as it can be seen from the writings of Greek philosophers and the Church fathers. Among Greek philosophers there were those who argued that human beings were naturally self-interested (Aristotle) and those who maintained that human beings were communal by nature (Plato, Stoics and the Pythagoreans). The later position was adopted by the Church fathers as they condemned self-interest as the sin of avarice and greed. The justification of self-interest in human and political activities was part and parcel of the economic and political early modernists, as it can be seen in the works of Mandeville, Hobbes, Hume and Adam Smith. In the writings of these thinkers, the flourishing of wealth depended on individual freedom to pursue their self-interests. In this regard, selfinterest became the sole source of motivation in the behaviour of homo economicus. A persistent motif in late modern economic discourse on self-interest is based on the idea that people think and act on the basis of that which is to their self-interest. It is mainly for this reason that late modern economic thinkers maintain that society would prosper when people are left alone to pursue their self-interests. Late modern economic theory of utility maximisation alleges that individuals act only after calculating costs and benefits. The argument of this thesis, based on the commonalities between African humanism and process philosophical anthropology, is that self-interest is antithetical to communal life as advocated in the ethic of Ubuntu. One who acts solely on the basis of maximising his or her utility would inevitably deprive others of a humane existence. A holistic metaphysical outlook based on the relatedness and interrelatedness of everything that exists as we find it in African humanism and process philosophical anthropology implies that the individual exists in internal relations with everything else. We should go beyond selfinterest by giving primacy to a holistic ethic. / Philosophy, Practical and Systematic Theology / D. Div. (Theological Ethics)

Made available in DSpace on 2016-08-03T16:15:43Z (GMT). No. of bitstreams: 1 Sergio Oliveira dos Santos.pdf: 2218983 bytes, checksum: fddd947ca3a1e92590f7a929e21a1b5b (MD5) Previous issue date: 2013-10-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Developed in 1882 by Jigoro Kano from his studies of schools of jujutsu, Kodokan Judo arose within the school environment from three basic pillars: as a method of fighting (martial art), as a method of physical training (physical education), as a method of mental training (moral and intellectual development) where Do (path) is the main focus to be taught in order to benefit the society. One of the main contributions of Kano was the transformation of the practice of martial art in an educational method. This process took place in a historical moment marked by social changes in Japan that started receiving strong influence of the Western World during the Meiji era. At that time, the values , thoughts, institutions, and Eastern and Western Languages circulated and merged marking a strong syncretism in different social environments. Would Jigoro Kano have absorbed these influences to develop Judo? This possible link among Eastern and Western Countries, preserving part of traditional Japanese Culture and allowing the influence of Western thoughts and practice, possesses extremely relevance currently as much talked about returning formulations that gave origin to Judo. After all, which formulations are these and how far should we adopt them without further consideration? In the course of the History and more precisely at the end of the 2nd World War, Judo has lost much of the concepts and fundamentals that make the connection with the Language and Eastern thought as well as its original and unique Educational meaning due to its expanding WorldWide as Sports practice. Thus, the study aims to: 1 ) identify the fundamentals of Judo under the influence of the Educational process of the Eastern-Western integration , 2) analyze the relationship of the Eastern Western World during the transformation of Judo Educational method for Sports practice , 3) Organize structuring elements to establish the fundamentals of Contemporary Educational Judo analyzing the influence of the Eastern-Western integration in this process , starting from the systemic model of thought of Jigoro Kano when designing the Judo Kodokan rearranging their conceptual frameworks from the Science of Human Kinetics . This is a theorical study, of bibliographical purpose, which appropriates to the Philosophical Anthropology as a methodological support. The survey results affirm the integration process in the Eastern-Western formulation of the Educational / Philosophical concepts of Judo beyond the transformations of symbolical systems that link the fight of Anthropological - Philosophical Evolution, since the practice of Bujutsu (Military Art, 17th Century) in Medieval Japan, to the Contemporary Educational perspectives supported in Human Motricity Science (HMS). / Desenvolvido em 1882 por Jigoro Kano a partir de seus estudos sobre as escolas de jujutsu, o Judô Kodokan surgiu dentro do espaço escolar a partir de três pilares básicos: como método de luta (arte marcial), como método de treinamento físico (educação física), como método de treinamento mental (desenvolvimento moral e intelectual) onde o Do (caminho) é o foco principal a ser ensinado em vista de beneficiar a sociedade. Uma das principais contribuições de Kano foi a transformação de uma prática de luta marcial em um método educativo. Tal processo ocorreu num momento histórico marcado por mudanças sociais no Japão que passou a receber forte influência do mundo ocidental durante a era Meiji. Naquela época os valores, pensamentos, instituições e linguagens orientais e ocidentais circulavam e se fundiam marcando um forte sincretismo em diversos espaços sociais. Teria Jigoro Kano absorvido essas influências ao desenvolver o judô? Essa possível ligação entre o Oriente e o Ocidente, preservando parte da cultura tradicional japonesa e permitindo a influência de pensamentos e práticas ocidentais, possui extrema relevância para a atualidade uma vez que muito se fala em retornar as formulações que deram origem ao Judô. Afinal, que formulações são estas e até que ponto devemos adotá-las sem uma profunda reflexão? No transcorrer da história e, mais precisamente ao final da 2ª guerra mundial, o judô perde boa parte dos conceitos e fundamentos que fazem sua ligação com a linguagem e o pensamento oriental bem como seu significado educativo original em função da sua expansão pelo mundo como prática esportiva. Assim o estudo tem como objetivos: 1) identificar os fundamentos do judô educativo segundo a influência do processo de integração Oriente-Ocidente; 2) Analisar a relação Oriente-Ocidente durante a transformação do Judô de método educativo para prática esportiva; 3) Organizar elementos estruturantes para estabelecer os fundamentos do judô educativo contemporâneo analisando a influência da integração Oriente-Ocidente nesse processo, partindo do modelo sistêmico de pensamento de Jigoro Kano ao elaborar o Judô Kodokan reorganizando suas referências conceituais a partir da Ciência da Motricidade Humana. Trata-se de um estudo teórico, de caráter bibliográfico, que se apropria da antropologia filosófica como suporte metodológico. Os resultados da pesquisa afirmam o processo de integração Oriente-Ocidente na formulação dos conceitos educativo/filosóficos do judô além das transformações dos sistemas simbólicos da luta que apontam sua evolução antropológico-filosófica, desde a prática do Bujutsu (Arte militar sec. XVII) no Japão medieval, até as perspectivas educativas contemporâneas apoiadas na Ciência da Motricidade Humana (CMH).

No description available.

Orientador: Zeljko Loparic / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-15T03:22:44Z (GMT). No. of bitstreams: 1 Hahn_Alexandre_D.pdf: 2008463 bytes, checksum: 7b8a3b66eb4b4f79b1564aeea1e04200 (MD5) Previous issue date: 2010 / Resumo: Pretende-se, neste trabalho, determinar a função da antropologia moral na filosofia prática de Kant. Na Metafísica dos costumes, a mencionada antropologia é designada como a contraparte (Gegenstück) da moral pura, isto é, como o outro membro (Glied) da filosofia prática. Tal concepção impulsionou a presente investigação, de entender como Kant concebe a conexão entre a moral e a antropologia, uma vez que o filósofo também parece demarcar uma rigorosa separação entre a moral e a antropologia. Em vista disso, este trabalho defenderá a tese de que a antropologia moral de Kant é uma ciência pragmática, cuja função consiste em aplicar a moral no homem. Dito de outra forma, pretende-se mostrar que a antropologia moral, tomada como a contraparte da moral, cumpre o papel de formar o caráter moral do homem. A fim de demonstrar essa tese, os dois primeiros capítulos apresentarão um panorama da metafísica dos costumes (filosofia prática pura), expondo os problemas e soluções apresentados por Kant, e as evidências que sustentam a necessidade de haver uma antropologia moral. O terceiro capítulo explorará a definição do conceito de uma antropologia kantiana. O quarto capítulo elencará e discutirá alguns elementos que compõem a natureza moral do homem. O último capítulo apresentará alguns dispositivos responsáveis pela formação moral do homem. / Abstract: The aim of this work is to determine the function of moral anthropology in Kant's practical philosophy. In the Metaphysics of Morals, this anthropology is called the counterpart (Gegenstück) of pure morality, that is, the other member (Glied) of practical philosophy. Such concept drove the present investigation in its attempt to understand the way Kant conceives the link between morality and anthropology, once the philosopher also seems to mark a strict distinction between morality and anthropology. Considering this, this work defends the thesis that Kant's moral anthropology is a pragmatic science, whose function consists on applying morality to man. In other words, my purpose is to show that moral anthropology, taken as the counterpart of morality, performs the role of forming the moral character of man. In order to prove this, the first two chapters present a description of the metaphysics of morals (pure practical philosophy), exposing the problems and solutions proposed by Kant, and the evidence that supports the necessity for moral anthropology. The third chapter explores the definition of a Kantian anthropology. The fourth chapter lists and discusses a few elements which are part of the moral nature of man. The last chapter presents a few devices that are responsible for the moral formation of man. / Doutorado / Historia da Filosofia Moderna / Doutor em Filosofia

Made available in DSpace on 2017-06-01T18:12:47Z (GMT). No. of bitstreams: 1 alexandre_jesus_prazeres.pdf: 992223 bytes, checksum: e8a843f6733992c80af985281b95beb4 (MD5) Previous issue date: 2013-04-26 / This work is a study of the body-soul relationship in the Hebrew Bible and its implications for today's culture body, guided by the following general objective: to understand the biblical concept of man-Semitic, through the study of Hebrew terms semantic vp,n< /n#P#v/ and rf'B' /B*c*r/, and its implications for the somatic culture today. That in turn breaks down into three specific objectives. The first, noted how issues of body-soul relationship were answered throughout history by theologians and philosophers, and their influence in relation to the formation of Western culture. This objective will guide the first chapter that will present an overview of the body-soul relationship. The second, extracting, examining meaning of the terms vp,n< /n#P#v/ and rf'B' /B*c*r/ in passages where the same were employed, implications related to a perception of ideational and conceptual Semitic assumptions regarding human being. This objective will be pursued throughout the second chapter which is an anthropological approach to the Hebrew Bible. And the third, confront the notion of biblical-Semitic man with symptoms of somatic culture today. This objective will guide the third chapter presents the implications of the terms vp,n< /n#P#v/ and rf'B' /B*c*r/ for somatic culture today. In terms of structure and methodology, this work will follow a logical order, it will start exposing the debate on the body-soul relationship through the panorama presented in the first chapter, which is the philosophical axis; followed by analysis of exegetical texts Hebrew Bible, this is the axis anthropological; and eventually end up confronting the extracted contents of the Hebrew Bible exegetically with the symptoms of somatic culture today, this will be the axis theological and sociological. / Este trabalho consiste numa pesquisa sobre a relação corpo-alma na Bíblia Hebraica e suas implicações para cultura corporal hodierna, orientando-se pelo seguinte objetivo geral: compreender a noção semítico-bíblica de homem, por meio do estudo semântico dos termos hebraicos vp,n< /n#P#v/ e rf'B' /B*c*r/, e suas implicações para a cultura somática hodierna. Que por sua vez desdobra-se em três objetivos específicos. O primeiro, assinalar a forma como questões referentes à relação corpo-alma foram respondidas ao longo da história por teólogos e filósofos, e sua influência em relação à formação da cultura ocidental . Este objetivo orientará o primeiro capítulo que apresentará um panorama sobre a relação corpo-alma; o segundo, extrair, do exame de sentido dos termos vp,n< /n#P#v/ e rf'B' /B*c*r/ nas passagens bíblicas onde os mesmo foram empregados, implicações relacionadas a uma percepção dos pressupostos ideativos e conceptuais semíticos referentes ao ser humano . Este objetivo será perseguido ao longo do segundo capítulo que consiste numa abordagem antropológica à Bíblia Hebraica; e o terceiro, confrontar a noção semítico-bíblica de ser humano com os sintomas da cultura somática hodierna . Este objetivo norteará o terceiro capítulo que apresenta as implicações dos termos vp,n< /n#P#v/ e rf'B' /B*c*r/ para a cultura somática hodierna. Em termos de estrutura e metodologia, este trabalho seguirá uma ordem de raciocínio lógico, pois iniciará expondo o debate sobre a relação corpo-alma através do panorama apresentado no primeiro capítulo, sendo este o seu eixo filosófico; seguirá através da análise exegética de textos da Bíblia Hebraica, este é o eixo antropológico; e por fim, terminará por confrontar o conteúdo extraído exegeticamente da Bíblia Hebraica com os sintomas da cultura somática atual, este será o eixo teológico e sociológico.

This thesis aims at formulating a human rights justification based on the assumption that disbelief in human rights is found in communicative grounds, rather than some sort of unreasonable evil. I first identify what I believe to be a flaw in the communicative strength of existing human rights justifications in explaining why rights should be. I suggest that there is a gap between the justifications of human rights that contain metaphysical narrative, and the justifications that rely on subjective experience of rights as good. I further explain how this is a gap that political consensus and the idea of Kantian moral reason cannot seem to fill. I subsequently boil this gap down to the concept of value, since the foundation for each justification is based on a type of value. These are categorized as either given value – which applies to all attributes of value that is “given” to us independently of our actions or opinions, or created value – which applies to all attributes of value that stem from social interaction (thus action) and experience. As justifications are funneled into either of these two categories of value, it begins to look like no other type of value exist, and as a result no one looks for it. To respond to this problem, I formulate a philosophical explanation, in Robert Nozicks terms. This explanation shows that there may be other routes to apply to value than sticking to simply given or created value. My explanation utilizes the three theories of philosophical anthropology, internal metaphysical realism and Wittgensteins philosophy of language, and it is based on the result of an analysis of material consisting of human rights justification arguments by Nicholas Wolterstorff, Alasdaire MacIntyre, Martha Nussbaum and Richard Rorty. The actual philosophical explanation I formulate utilizes the metaphysics of Helen Steward to provide a given-value foundation for the primitive reactions of Stefan Eriksson, which creates value through social organization. Overall, I find that there are untried possibilities which may allow for a different type of value to act as the foundation for a human rights justification. My contribution to the field rests in the novelty of the theories used in my explanation, and the angle of the problem formulation.

Autour d'une question fondamentale comme celle de la présence, nous mobilisons une littérature interdisciplinaire grâce à laquelle les contributions de l'anthropologie et de la géographie sociale, de la théorie du théâtre et du cinéma, des performance studies, de la psychanalyse et de la sociologie, sont articulées dans la perspective de la phénoménologie et des sciences de l'information et de la communication. Notre façon d'habiter le monde a changé : l'être-en-ligne se révèle alors comme étant la nouvelle condition existentielle. La connexion au réseau, le web, les applications, dans leur ensemble, disposent les choses et les personnes selon des relations opérationnelles de proximité spatio-temporelle. Notre espace est un espace performatif, car il se produit à partir de nos actions, nos postures et nos gestes, gestes photo-graphiques, éminemment réflexifs, qui créent la mise en scène numérique. En allant au-delà du modèle de « l'interface », cette mise en scène est devenue la spatialité de raccordement de tous nos espaces d'action. Nous identifions alors la performativité du direct et de l’enregistrement, la performativité de l’être en train de…, de l’attention présentielle et du « suspens gestuel », la performativité des algorithmes et des notifications, la performativité des emoji et de tout ce qui «fait visage»; et encore, la performativité des questions et des messages automatiques derrière lesquels parfois il y quelqu’un et d’autres fois il n’y a personne (comme lorsqu’on sonne à la porte dans une scène de La cantatrice chauve). A la lumière d'une analyse socio-sémiotique de la gestuelle numérique, des écrans, du graphisme propre aux réseaux sociaux et aux applications de messagerie instantanée tout comme des « protocoles de la vie quotidienne », nous décrivons la présence comme étant toujours l'effet d'une médiation. Cette médiation est, à la fois, disjonction et fiction, car elle se manifeste dans l'écart et dans la différence aussi bien que dans la fiction de l'hypermédiatété. Il y a de la présence, en somme, s'il y a du jeu, au sens spatiale de l'expression « il y a du jeu » mais aussi au sens fictionnel et ludique du jouer à.…. Comme le garçon du café décrit par Sartre, nous jouons, fictionnons et de-fictionnons le réel, en faisant « comme si » était vrai ce qui, par ailleurs, l'est vraiment. / Around the fundamental question of presence, I draw on interdisciplinary literature whose contributions from the fields of anthropology and social geography, theatre and cinema theory, performance studies, psychoanalysis and sociology are articulated from the perspective of phenomenology and information and communication sciences. Our way of inhabiting the world has changed: online-being is the new fundamental existential condition. Our space is a performative space, because it is produced through our actions, our gestures, eminently reflexive photographic gestures, which create our digital mise en scène. This space has become the space which links together all of our active and social spaces. Here, I single out live and recorded performativity, the performativity of do-ing, the performativity of algorithms and of questions, of emojis and of all that which “fait visage”. After a socio-semiotic analysis of digital gestures, screens, the graphics of social networks and presence protocols, I describe presence as always being a mediation effect. This mediation is at once disjunction and fiction, beacause it works as a difference and as the fiction of hypermediality. Presence exists where there is play (jeu) as in the french expression “il y a du jeu”, refering to space, and in its fictional sense of play-acting. As with Sartre's café waiter, we play act in order to create reality and consciousness through fiction.