Trata-se de mostrar que Rousseau formula, ao longo de seus escritos, em especial no conjunto de seus Discursos, no Contrato Social e no Emílio, uma filosofia da história onde figura um movimento dialético e a ideia de um sentido último para o desenrolar dos eventos humanos. A sucessão de eventos que liga a natureza humana intocada pelos males sociais a seu destino - a qual Rousseau quer chamar de história - traria em seu bojo a possibilidade do progresso moral, consubstanciada na volta ao ordenamento natural. Assim como, frente ao espetáculo e as aparências de seu tempo, Rousseau retrocede ao homem natural, constrói a expectativa de que os tempos vindouros tragam a reconciliação do homem consigo mesmo e com a natureza, tendo o Estado, nos termos em que é proposto pelo Contrato Social, um papel fundamental para esse acontecimento. Por fim, pretende-se desenvolver a ideia de que, a partir de uma noção de história como marcha da natureza, que engendra os meios para emancipação humana, Rousseau aproxima-se do pensamento religioso, produzindo, a partir de sua filosofia da história, uma teodicéia. / This essay aims to show that Rousseau formulates, through his writings, specially in his Discourses, Social Contract and Emile, a Philosophy of History, depicting a dialectic movement and the idea of an ultimate goal or sense for the unraveling of humanity\'s events. The succession of all the events that binds an untouched by social iniquities human nature to its destiny - that Rousseau wants to name history - would bring in its bowels the possibility of moral progress, con-substantiated on the return of a natural order. As in which, facing the spectacle and appearances of his time, Rousseau leans back to this natural man; he also builds an expectation for a reconciliation for man with itself and with nature, playing the State, in the terms laid by the Social Contract, a fundamental role for this to happen. Finally, it is intended to develop the idea that, from a notion of history as a march of nature, engendering the means for human emancipation, Rousseau leans towards the religious thinking, producing in his philosophy of history, a theodicy.

Submitted by Liliane Ferreira (ljuvencia30@gmail.com) on 2018-09-17T11:25:00Z No. of bitstreams: 2 Dissertação - Antônio Henrique Paz do Amaral - 2018.pdf: 1077489 bytes, checksum: 0387588d425738ba53ea8d493aa80499 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Rejected by Luciana Ferreira (lucgeral@gmail.com), reason: Olhe as palavras chaves on 2018-09-19T12:36:39Z (GMT) / Submitted by Liliane Ferreira (ljuvencia30@gmail.com) on 2018-09-19T13:13:56Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertação - Antônio Henrique Paz do Amaral - 2018.pdf: 1077489 bytes, checksum: 0387588d425738ba53ea8d493aa80499 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-09-20T11:18:37Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertação - Antônio Henrique Paz do Amaral - 2018.pdf: 1077489 bytes, checksum: 0387588d425738ba53ea8d493aa80499 (MD5) / Made available in DSpace on 2018-09-20T11:18:37Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertação - Antônio Henrique Paz do Amaral - 2018.pdf: 1077489 bytes, checksum: 0387588d425738ba53ea8d493aa80499 (MD5) Previous issue date: 2018-08-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Martin Heidegger did not make a philosophy of history on the side of a philosophy of language, man or being. Nevertheless, the thematic of history was very relevant to his thought, which has always aspired to a unifying totality around the question of the meaning of being. What is the condition of possibility of history? What makes us historical beings? This question is the one that Heidegger calls in Being and Time, the question of the historicity of history. The starting point to think this question is found on the distinctive openness of Dasein to its proper temporality, articulated in three fundamental Ekstasis which unify themselves in the existential of care – in sequence of originality: advenient-future, essential-past and the instant-present. Assuming resolute in its Being-towards-death, the Dasein gives openness to the retrieval of past, as a repetition of utmost and most original possibilities buried by tradition. Another starting point is the questioning of history from the question of the meaning of nihilism and the death of God, which involve our epoch, through a attentive dialogue with Nietzsche’s work. So Heidegger understands our historicity since a essential remission to what that, in its late thinking phase, he calls “history of Being”. / Martin Heidegger não fez uma filosofia da história à parte de uma filosofia da linguagem, da homem, ou do ser. Não obstante, a temática da história foi de suma relevância a seu pensamento, que sempre aspirou uma totalidade unificante em torno da questão do sentido do Ser. Qual é a condição de possibilidade da história? O que faz de nós seres históricos? Esta pergunta é a que Heidegger chama, em Ser e Tempo, de a questão da historicidade da história. O ponto de partida para se pensar esta questão encontra-se na abertura distintiva do Dasein para a sua temporalidade própria, articulada em três ekstases fundamentais que se unificam no existencial do cuidado – em ordem de originariedade: o futuro-adveniente, o passado-essencial e o presente-instante. Pondo-se resoluto em seu ser-para-a-morte, o Dasein dá abertura para a retroveniência do passado, enquanto repetição das possibilidades derradeiras e mais originárias soterradas pela tradição. Outro ponto de partida, é o questionamento da história a partir da pergunta pelo sentido do niilismo e da morte de Deus, que envolvem nossa época, através de um diálogo atento com a obra de Nietzsche. Assim, Heidegger compreende a nossa historicidade desde uma remissão essencial àquilo que, em sua fase tardia de pensamento, ele nomeia de a “história do Ser”

Wolfgang Bock hat die Kantaufsätze des renommierten Transzendentalphilosophen Werner Flach in einem Band herausgegeben. Der Band versammelt sowohl bereits veröffentlichte als auch neu verfasste Aufsätze Werner Flachs. Die Aufsätze widmen sich der gesamten Breite der Philosophie Kants– und es ist schier unmöglich, alle Aufsätze des Autors in diesem Rahmen zu referieren, geschweige denn, Ihnen in einer Diskussion gerecht zu werden. Der Rezensent muss somit eine Auswahl treffen. Ich konzentriere meine Besprechung deshalb auf die zwei thematischen Hauptgruppen der Aufsätze, die mir besonders systematisch relevant zu sein scheinen. Es handelt sich dabei erstens um Flachs Aufsätze zur theoretischen Philosophie Kants und zweitens um die Aufsätze, die sich der Geschichtsphilosophie Kants widmen.

博士（社会学） / 108p / 一橋大学

The thesis examines the concept of history in the thinking of Walter Benjamin and Theodor W. Adorno. It systematically inquires into texts of the period between 1913 and 1932. Benjamin's thought is interpreted in its whole, with regards to his key concepts of messianic salvation, profane revolution, biblical fall, mythical positing of right, and actuality of the present. Adorno's contribution to the concept of history is examined on the basis of three early texts from the beginning of the thirties. The thesis follows first the evolution of the concept of history in the thought of Benjamin and then turns toward the relation between the explicated deliberations regarding the theme and the conception of Adorno. The major change which occurs during Adorno's accepting of Benjamin's terminology and thoughts lies in the fact that the concept of history is moved from the theological-eschatological context to the context of praxis. Key Words Philosophy of history, messianic salvation, revolution, myth, right, actuality, configuration.

The New England Puritans brought with them to America a middle way, a philosophy that balanced the extremes of religious, political, economic, and social life. Though first developed by Reformed theologians on the European Continent, the middle way made its way to England where it gained adherence among Puritan ministers who balanced pastoral and prophetic roles. The first generation of English emigrants to New England, having fully expected their zeal to flourish in the free air of America, quickly realized that theirs was not only a mission to reform society but to establish and maintain it. In such an environment, the middle way proved an essential philosophy for Massachusetts Bay's civil and ecclesiastical authorities who faced challenges from Antinomians in America and Arminians in England. This study first defines the middle way, demonstrating its particular relevance in America among emigrants who felt both the burden· of the past and the promise of the future. The first chapter offers the middle way as a philosophy of history to modern historians who, like the New England Puritans, find themselves balancing obligations to both objectivity and historicism. The second chapter explores the often contentious world of Puritan historiography through the lens of Niebuhrian irony. The third chapter approaches the first generation of New England Puritans on their own terms, drawing on their written records in order to understand the challenges, real and perceived, from both Antinomianism and Arminianism. The conclusion reflects on the middle way's legacy and continued endurance as the New England mind faced both continuity and change in later centuries.

This study traces the intellectual and political itinerary of the review La Relève, an influential cultural journal in 1930s and ‘40s Quebec, in order to explore broader trends within francophone Catholicism in the middle decades of the twentieth century. La Relève enjoyed a unique role as a propagator of French Catholic thought in Quebec due to its close ties with the prominent French Catholic philosopher Jacques Maritain. In the early ‘30s, members of the Relève group espoused a militant Catholicism with conservative-minded nationalist sympathies. The group’s encounter with Maritain in October 1934, however, moved La Relève towards a more communitarian Catholicism which was open to social and religious pluralism. During the later ‘30s, the Relèvistes would display a new interest in democratic forms of politics, reflecting the larger ‘democratic turn’ evident amongst many francophone Catholic intellectuals. In examining this shift, this study argues that the progressive Catholicism embraced by La Relève remained strongly rooted in longstanding Catholic social teachings and mentalities, thereby shedding light upon the political trajectory of the larger French Catholic Revival during this period. The emergence of a ‘Left’ Catholicism in France and Quebec was the result of a gradual and often contradictory process in which new attempts to engage with pluralism, democracy and human rights were heavily influenced by the traditionally anti-liberal and anti-individualistic perspectives of Catholic social and political thought. This study also examines the social and cultural environment of Catholic intellectual engagement in Quebec during this period, focusing upon the role played by friendship in defining the experiences of the Relève circle during the 1930s and ‘40s. Initially the product of a close-knit and often cliquish group of former schoolmates, La Relève provided a forum for masculine solidarity and shared intellectual and religious pursuits. The Relèvistes' conception of friendship expanded over the course of the decade, reflecting their exposure to the ideas of the French Catholic intelligentsia, for whom the idea of friendship signalled a wider community bound together by common religious, social and political goals. During the war years, the Relève group came to play a new role within the larger francophone Catholic intellectual community, founding a publishing company which printed numerous anti-fascist Catholic authors. In the postwar period, however, contact with the European intellectual milieu diminished, as the review closed in 1948 and the Relèvistes embraced new trends in Catholic thought which ultimately distanced them from Maritain. However, intellectual engagement with French Catholic thought would continue on in Quebec through the review Cité libre, which would play an important role in shaping politics and society in Quebec and Canada during the later twentieth century.

This investigation deals with the underlying motivation of Oswald Spengler in The Decline of the West. Sources include the published and translated works of Spengler: books, essays, and selected letters. Contingent areas of exploration, arranged in separate chapters, are the philosophy of history, using the works of Dilthey and Herder; philosophy, using the concepts of Husserl's Phenomenology, Bergson's Time and Free Will, and Goethe's Conversations with Eckermann; the contemporary human potential psychology of Abraham Mazlow and Rollo May, and the contemporary philosophy of Alan Watts and Ortega y Gasset. R. G. Collingwood as critic of Spengler is dealt with. The conclusion is drawn that Spengler did not attempt a system of history except as a vehicle for expressing a directive to live fully in the eternal now.

Dans cette thèse nous avons cherché à prendre la mesure de la rupture épistémologique produite par l’analyse des systèmes-monde dans le champ des sciences sociales à travers l’étude d’un de ses principaux représentants, Immanuel Wallerstein. Dans un premier temps, ses recherches sur les mouvements nationalistes, la décolonisation et les indépendances africaines, se sont inscrites dans le cadre de ce qu’on a appelé la théorie de la modernisation qui corrélait changements sociaux et développement. Un tel modèle reposait sur une philosophie de l’histoire progressiste ordonnant les sociétés pensées comme des entités discrètes sur un axe menant de la tradition à la modernité, de sociétés agraires et rurales pauvres et oppressives pour l’individu à des sociétés urbaines industrielles prospères et individualistes. L’échec du développement des pays africains au cours des années 60 a fait douter Wallerstein de la pertinence de ce modèle. Il a alors cherché à élaborer une théorie alternative de la modernité à l’échelle globale. Au lieu de lire l’histoire mondiale selon le fil d’une modernisation qui serait un processus se réalisant à l’échelle sociétale, il l’a organisée autour de l’échange inégal entre zones exploiteuses et exploitées appartenant à un même système social appelé « système-monde moderne. » L’histoire de la modernité depuis la Renaissance et la conquête de l’Amérique devenait alors celle d’une polarisation continue entre les différentes zones de ce système, sa globalisation à partir de la deuxième moitié du dix-huitième siècle et durant tout le dix-neuvième ne faisant qu’étendre au monde entier l’inégalité entre un centre développé et une périphérie sous-développée. Au-delà de la critique de la théorie de la modernisation et du développementalisme, l’analyse des systèmes-monde a aussi procédé à une remise en cause de l’image progressiste de l’histoire qui s’était imposée depuis la philosophie des Lumières. Le système-monde moderne apparu au tournant du quinzième et du seizième siècle, comme tout système, aura une fin, comme il a eu un début. Nous vivons dans un système social qui en tant que tel est voué à disparaître sans qu’on puisse dire s’il constitue un progrès par rapport aux précédents (jamais aucun système social n’a été aussi inégalitaire), ni s’il donnera naissance à un système qui sera meilleur (en bifurcation chaotique l’avenir est incertain).En élaborant une autre « chronosophie » (Krystof Pomian), une autre « image » (Thomas Kuhn) de l’histoire que celle, progressiste, qui sous-tendait le développementalisme et la théorie de la modernisation, c’est bien une révolution copernicienne et une rupture épistémologique dans les sciences sociales qu’expose l’analyse des systèmes-monde. C’est donc bien un nouveau paradigme qu’elle se propose de constituer, l’œuvre de Wallerstein incarnant le passage des histoires mondiales classiques fondées sur le nationalisme méthodologique et l’idée de progrès, vers les histoires globales actuelles. / This PhD thesis aims to study the epistemological break produced by world-systems analysis in the field of social sciences, through the study of one of its major representatives, Immanuel Wallerstein. Initially, his research on nationalist movements, decolonization and African Independences was part of what has been called modernization’s theory. Such a model, built on a progressist philosophy of history, orders societies - perceived as discrete entities - on a linear axis leading from tradition to modernity, from poor and oppressive agrarian societies to prosperous and individualistic urban, industrial societies. The failure of development in African countries during the 1960s caused Wallerstein to doubt the relevance of this model. He then sought to elaborate an alternative theory of modernity on a global scale. In this theory, modernisation - a process realizable on the societal scale - is not the guiding thread to the reading of world history. Rather, world history is organised through the unequal exchange between exploitative and exploited zones belonging to the same social system he called “modern world-system”. The history of modernity from the Renaissance and the conquest of America onwards became one of continuous polarisation between different zones of the system. Its globalisation from the second half of the eighteenth and throughout the nineteenth century expanded inequality between a developed centre and an underdeveloped periphery to the entire world. Further to the critique of modernisation and developmentalism, the world-systems analysis has also called into question the progressive image of history which had been imposed since the Enlightenment philosophy. The modern world-system as it emerges at the turn of the fifteenth to the sixteenth century will have a demise as it had a beginning. As a social system, it is bound to disappear. It does not constitute an improvement with regard to the precedent systems (never has any social system been so inegalitarian) and it is unlikely to breed a better system since in a chaotic bifurcation, the future is uncertain.By elaborating a new “image” (Thomas Kuhn) of history, a new chronosophy (Krzysztof Pomian), the world-systems analysis operates a Copernican revolution and an epistemological rupture in the social sciences with regards to the theory of modernisation presented as the compendium of nineteenth century social science. As such, the world-systems analysis emerges as a new paradigm. Wallerstein’s work constitutes the passage from world histories founded on methodological nationalism and the idea of progress to the current non-Eurocentric global histories.

A afinidade significativa entre as reflexões de Giambattista Vico e a poesia de Fernando Pessoa são objeto dessa pesquisa pois há uma correlação entre o poeta criador de heterônimos e o pensador da História, filósofo da natureza humana. Vico resgatou dos antigos egípcios que a humanidade passou por três etapas de evolução: idade dos deuses, dos heróis e dos homens. Entretanto há uma inovação: tudo começou ao mesmo tempo. Em um desenrolar espiralizado, a História evolui em constantes retornos: a essa sequência de estágios Vico chamou de História Ideal Eterna, crivada pelos cursos e recorrências. O objetivo da atual pesquisa é evidenciar que os heterônimos representam a síntese poética da História Ideal Eterna. Como fundamento do estudo temos A Ciência Nova, obra-prima do autor italiano, a qual discursa a respeito do mito como a primeira forma de ciência dos povos arcaicos e sobre o axioma verum ipsun factum. Primeiramente se aborda a época de Vico, sua vida e a formação nos estudos, para se compreender a postura contrária à perspectiva cartesiana. Explana-se a teoria viconiana que distingue quatro tipos de conhecimento: Ciência, Consciência, Verdades Universais e Conhecimento Histórico. Constata-se que o pensador napolitano tinha fundamentos cabíveis para sustentar suas asserções, haja vista que antecipou a antropologia moderna. A partir dessa constatação percebe-se que encontramos na História uma disciplina de apoio na análise literária. Por outro lado, apesar de ser autor do século XX, Pessoa é eterno na história ideal da literatura e sua imortalidade fez-se na construção de poetas que perfazem uma humanidade inteira. Caeiro, Reis e Campos não devem ser lidos separadamente e sim na relação entre eles pois são unidade que se complementa em um desdobrar cíclico que reproduz a evolução da consciência humana. O paralelo entre a vida de um sujeito da raça humana e a própria humanidade se estabelece formando uma visão poética dos elementos da narrativa histórica. O homem arcaico possuía grande poder de sentidos e fantasia corpulenta, por isso tomando o cuidado para não se deixar levar por cristalizações nota-se que os versos de Caeiro remetem à poesia do concreto, como a linguagem e o pensamento dos primeiros homens que viam as coisas com o deslumbre da primeira vez. Reis é a aristocracia que corresponde à segunda idade, a dos heróis, da solenidade do espírito épico contido na Ode. Campos é o poeta das recorrências, da barbárie, da idade dos homens e da civilização ocidental. Concluise que os heterônimos assim como as três idades são um ciclo no sentido de que formam uma sequência de cursos e recorrências. Paradoxal como tudo em Pessoa porque temos um primeiro, um segundo e um terceiro que se originam todos juntos, concomitantemente. A perspectiva viconiana confirma que os heterônimos apresentam uma aparente diversidade porém o mundo deles constitui de fato um uni-verso. Encontram-se também novas possibilidades de leitura para a poesia dos heterônimos. / The significant affinity between the reflections of Giambattista Vico and the poetry of Fernando Pessoa is the object of this research because there is a relationship between the poet, the man who created heteronyms, and the other man who was the philosopher of History and Human Nature. Vico has reclaimed from the ancient Egyptians that the mankind went through three stages of evolution: the age of gods, age of heroes and the age of men. Meanwhile he brings an innovation: it all began in the same time. In a spread out in spiral form, the History evolves into steady returns: this sequence of stages Vico called Ideal Eternal History, pierced by courses and recurrences. The goal of the current research is to highlight that the heteronyms is the poetic synthesis of the Ideal Eternal History. As a basis of this study we have The New Science, the Italian authors masterpiece, which discusses about the myth as science of the archaic peoples and the axiom verum ipsum factum. It first addresses the time of Vico, his life and training in studies, to understand the opinion against Cartesian perspective. For that the Vicos theory is explained, it distinguishes four types of knowledge: Science, Consciousness, Universal Truths, and Historical Knowledge. It appears that the Neapolitan thinker had reasonable grounds to support their assertions, given that anticipated modern anthropology. From this observation we find in History a discipline which gives support in literary analysis. In spite of being an author of twentieth century, Pessoa is eternal in the ideal history of Literature and its immortality was made in the construction of poets who make up a whole humanity. Caeiro, Reis and Campos should not be read separately, but in the relationship between them because they constitute a unit that complements one another, in a cyclical unfolding that reproduces the evolution of the human consciousness. The parallel between the life of a subject of the human race and mankind itself is settles forming a poetic vision of the elements of the historical narrative. The archaic man possessed great power of senses and stout fantasy so being careful not to get carried away by crystallization we notice that the verses of Alberto Caeiro refer to concrete poetry as the language and thought of the first man who saw things with the dazzle of the first order. Ricardo Reis is the aristocracy to which corresponds the second age, the heroes, the solemnity of the epic spirit contained in Odes. Finally Álvaro de Campos is the poet of recurrences, of the barbarity and the age men of the epistolary Western civilization. It is concluded that the heteronyms as well as the three ages are a cycle in the sense that forms a sequence of courses and recurrences. Paradoxical as everything in Pessoa because we have a first, a second and a third that originate all together, simultaneously. The viconian\'s perspective confirms the heteronyms feature an apparent diversity but their world is in fact a uni-verse. We find also new possibilities to reading the poetry of heteronyms.