A presente Tese compreende uma análise de três componentes estreitamente relacionados do pensamento de Pierre Duhem (1861-1916), a saber, a historiografia da ciência, a filosofia da história e o método histórico. Na primeira parte, examinamos as relações essenciais estabelecidas entre o método histórico e a filosofia da história duhemianas. Na segunda, nossa atenção volta-se para o estudo de alguns aspectos da historiografia de nosso autor que têm sido negligenciados pela literatura secundária, em especial, a sua concepção das revoluções científicas. Acreditamos ser possível compor uma interpretação sintética que harmonize, sem incoerências, as afirmações que conduzem os comentadores a vê-lo como um continuísta estrito e, por outro lado, algumas passagens esquecidas que tendem a reforçar uma interpretação descontinuísta. / The present Thesis encompasses an analysis of three closely related components of Pierre Duhems thought, namely, the historiography of science, the philosophy of history and the historical method. In the first part, we examine the essential relationships established between the Duhemian historical method and his philosophy of history. In the second part, our attention turns to the study of some aspects of Duhems historiography that have been neglected by the secondary literature, particularly, the Duhemian conception of scientific revolutions. We believe that it is possible to compose a synthetic interpretation that harmonizes, without inconsistencies, on the one hand, the assertions of the French historian that led the commentators to see him as a strict continuist and, on the other hand, some other forgotten passages that tend to reinforce a discontinuist interpretation.

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.

葉天賜. / "2003年8月". / 論文(哲學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 177-189). / 附中英文摘要. / "2003 nian 8 yue". / Ye Tianci. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 177-189). / Fu Zhong Ying wen zhai yao. / 論文提要 / Chapter 第一章 --- 導論 --- p.´þ / Chapter 第二章 --- 元代徽州理學的發展 --- p.（8) / Chapter 第一節 --- 南宋末的徽州儒學 --- p.（8) / Chapter 第二節 --- 元代的徽州儒學 --- p.（13) / Chapter 第三章 --- 鄭玉的生平與學術思想 --- p.（51) / Chapter 第一節 --- 鄭玉的生平及其出處問題之討論 --- p.（55) / Chapter 第二節 --- 鄭玉的“春秋學´ح和《春秋闕疑》 --- p.（66) / Chapter 第三節 --- 鄭玉的儒學思想 --- p.（83) / Chapter 第四章 --- 趙汸的生平與學術思想 --- p.（100) / Chapter 第一節 --- 趙汸的生平與著述 --- p.（100) / Chapter 第二節 --- 趙汸的“春秋學´ح --- p.（111) / Chapter 第三節 --- 趙汸的儒學思想 --- p.（144) / Chapter 第五章 --- 結語 --- p.（173) / 參考書目 --- p.（178)

Face à la diversité des textes platoniciens consacrés au passé, les commentateurs ont le plus souvent proposé d'y voir soit une philosophie de l'histoire unitaire et profondément pessimiste, soit une simple forme rhétorique permettant à Platon de défendre ses différentes idées. En mettant en cause la lecture historiciste des récits sur l’origine et la chute de l'État idéal dans la République et du mythe cosmologique du Politique, nous en présentons une lecture analytique, tout en prenant en compte le rapport qu'entretiennent ces textes avec la tradition hésiodique et sophistique des récits sur le passé. Nous proposons de distinguer, d'autre part, la catégorie particulière des textes platoniciens qu'on pourrait appeler les « mythes sur le passé d'Athènes » : le récit atlante et la partie historique du Discours funèbre de Socrate dans le Ménexène, dont la spécificité se comprend le mieux, à notre avis, compte tenu de l'idée de noble mensonge proposée par Platon dans la République. Nous nous intéressons enfin au statut du récit des Lois III, considéré souvent comme le texte le plus historique chez Platon, et nous nous efforçons de montrer, à l'aide de cet exemple, comment Platon réussit à combiner le matériau historique concret et ses théories politiques et psychologiques, en adoptant ainsi la même démarche que dans les récits de la République II et VIII – IX. / In view of the diversity of Plato's texts about the past, the commentators have most commonly suggested to consider them either as a unitary, profoundly pessimistic, conception of history or as a rhetoric form that enables Plato to defend his different ideas. By calling into question the historicising interpretation of the narratives discussing the origin and the decline of the ideal state in the Republic and of the cosmic myth of the Statesman, we offer an synchronic reading of them, taking in consideration the connections between these passages and the Hesiodic and Sophistic tradition of narratives about the past. We suggest to distinguish, on the other hand, a specific category of the Platonic historical accounts that could be called the «myths about the past of Athens» : the Atlantis story and the historical section of the Funeral oration of Socrates in the Menexenus that we could understand the most clearly, in our opinion, if we take in consideration the notion of the “Noble Lie” that Plato introduced in the Republic. Finally, we're focusing our attention on the status of the narrative of the past in the Laws III, often considered as the most historical text in Plato, and we try to show, from this example, how Plato manages to combine the concrete historic facts and his political and psychological theories, following the same approach as in his accounts in the Republic II and VIII – IX.

The Confucian thoughts in the transition period from Ming to Qing Dynasty indicate the trend to pull down the transcendent world to the real world. This means the "immanent monism tendency", which is to internalize the transcendent li within the experiential qi. The "immanent monism tendency" is the most obvious feature in the Jishan School. This thesis focuses on Huang Zongxi's thoughts and takes the "immanent monism tendency" as the clue to expose the inner logic in the Ming-Qing academic transformation. The thoughts of "immanent monism tendency" emerge in Mid-Ming period. There are two reasons behind it: one is anti-Buddhism and the other comes from the pursuit of the most fundamental moral self-cultivation in the School of Mind. The two converge upon Liu Zongzhou's thoughts, which are inherited by Huang Zongxi, who then develops the "immanent monism tendency" to an extreme form. Huang Zongxi emphasizes qi as the first order concept and completely internalizes the transcendent li within qi. Both his xin-xing and moral self-cultivation are based upon the li-qi theory. Through the Principle with Many Manifestation, Huang Zongxi combines traditional mind-reason thought with his ultimate concern on administration and practical usage. In conclusion, Huang Zongxi's philosophical thoughts are the transition form In the phase of the Ming-Qing academic transformation, in which the "immanent monism tendency" plays a key role. / 秦峰. / Submitted: 2010年11月. / Submitted: 2010 nian 11 yue. / Adviser: Cheng Chungxi. / Source: Dissertation Abstracts International, Volume: 73-04, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (p. 269-279). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Qin Feng.

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2018-03-29T11:13:07Z No. of bitstreams: 2 Dissertação - Murilo Gonçalves dos Santos - 2018.pdf: 1330525 bytes, checksum: 8db093afbfdb2c921a3bd7c11efc306d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-03-29T11:39:29Z (GMT) No. of bitstreams: 2 Dissertação - Murilo Gonçalves dos Santos - 2018.pdf: 1330525 bytes, checksum: 8db093afbfdb2c921a3bd7c11efc306d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-03-29T11:39:29Z (GMT). No. of bitstreams: 2 Dissertação - Murilo Gonçalves dos Santos - 2018.pdf: 1330525 bytes, checksum: 8db093afbfdb2c921a3bd7c11efc306d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-02-26 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Abstract: The work is subsumed on the objective of examining the theory of history developed by Raymond Aron (1905 - 1983), accounted primarily in relation to its connection with german thought. The process of constitution of his theoretical-epistemological, as well as political thought was deeply marked by the strenuous presence of german philosophical conceptions, whose fruitful dialogue took place, especially, during the decade of 1930, which resulted in the conception of his doctoral thesis, namely, Introduction à la philosophie de l'histoire: Essai sur les limits de l'objectivité Historique. The defense of this thesis is the representation of a process marked by the struggle not only of generations, but also of different systems of thought. The question of this work is, in this sense, precisely the critical analysis of the "appropriation" presented by the work of Aron, from the confrontation of the works he carried out in the 1930s with the tradition of which he is considered to belong and, finally, to prescribe its specificity. This discussion is embedded in a larger context which deals with the reception of german philosophical and sociological thought in France. Aron was from his formation linked to german philosophy, initially to Kant and, later, to phenomenology, marxism, to the philosophy of W. Dilthey, as well as to the Neo-Kantianism of the Baden School, and especially to Max Weber. This period is decisive for the constitution of his theory of history or, in Aron's terms, of his "critical philosophy of history", based on the "critique of historical reason". A theory distinguished mainly by the search of the limits of historical objectivity and by an ontological-existential perspective. / O trabalho encontra-se subsumido no objetivo do exame da teoria da história desenvolvida por Raymond Aron (1905 - 1983) considerada, primordialmente, em relação ao seu vínculo com o pensamento alemão. O processo de constituição do seu pensamento teórico-epistemológico, bem como político, foi profundamente marcado pela forte presença de concepções filosóficas alemãs, cujo fecundo diálogo foi realizado, especialmente, durante a década de 1930, o qual resultou na concepção de sua tese de doutoramento, a saber, Introduction à la philosophie de l'histoire: Essai sur les limites de l'objectivité Historique. A defesa dessa tese é a representação de um processo marcado pelo embate não só de gerações, mas de sistemas de pensamento distintos. A questão de trabalho é, nesse sentido, justamente a análise crítica dessa “apropriação” apresentada pela obra de Aron, a partir da confrontação de seus trabalhos realizados na década de 1930 com a tradição da qual se julga pertencente e, finalmente, da determinação de sua especificidade. Esta discussão está inserida em um contexto maior que trata da recepção do pensamento filosófico e sociológico alemão na França. Aron esteve desde a sua formação ligado à filosofia alemã, inicialmente a Kant e, posteriormente, com a fenomenologia, o marxismo, com a filosofia de W. Dilthey, bem como com o neokantismo da Escola de Baden e, principalmente, com Max Weber. Este período é determinante para a constituição de sua teoria da história ou, nos termos de Aron, de sua “filosofia crítica da história”, baseada na “crítica da razão histórica”. Uma teoria marcada principalmente pela busca dos limites da objetividade histórica e por uma perspectiva ontológico-existencial.

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The dissertation deals with the transformations of historiography and perception of the historical time in the last third of 18th and at the beginning of the 19th centuries. The central questions it investigates are: How has the way of locating (Czech) society in time changed? How did representations of past fundamentally change between 1760s and 1820s, in the era of the so-called "Sattelzeit"? What is the relationship between these changes and the way in which history was represented? What impact did the changes of media, book markets, and culture of reading have in this time? What are the political and aesthetic consequences of these changes? The answer to these questions is found in five fundamental innovations of Enlightenment historiography. These innovations (understood according to Niklas Luhmann's system theory in order to reduce complexity) - fundamentally influenced the way in which late Enlightenment thinkers conceptualized the flow of historical time and the praxis of historiography. It is about the spread of cumulative concepts of knowledge in historia litteraria related to the growth of book markets, narrativisation of the historical experience (as a result of emergence of the newly incoming fictional genres of the historical novels),, philosophy of history as a new idealistic...

A presente Tese compreende uma análise de três componentes estreitamente relacionados do pensamento de Pierre Duhem (1861-1916), a saber, a historiografia da ciência, a filosofia da história e o método histórico. Na primeira parte, examinamos as relações essenciais estabelecidas entre o método histórico e a filosofia da história duhemianas. Na segunda, nossa atenção volta-se para o estudo de alguns aspectos da historiografia de nosso autor que têm sido negligenciados pela literatura secundária, em especial, a sua concepção das revoluções científicas. Acreditamos ser possível compor uma interpretação sintética que harmonize, sem incoerências, as afirmações que conduzem os comentadores a vê-lo como um continuísta estrito e, por outro lado, algumas passagens esquecidas que tendem a reforçar uma interpretação descontinuísta. / The present Thesis encompasses an analysis of three closely related components of Pierre Duhems thought, namely, the historiography of science, the philosophy of history and the historical method. In the first part, we examine the essential relationships established between the Duhemian historical method and his philosophy of history. In the second part, our attention turns to the study of some aspects of Duhems historiography that have been neglected by the secondary literature, particularly, the Duhemian conception of scientific revolutions. We believe that it is possible to compose a synthetic interpretation that harmonizes, without inconsistencies, on the one hand, the assertions of the French historian that led the commentators to see him as a strict continuist and, on the other hand, some other forgotten passages that tend to reinforce a discontinuist interpretation.

This paper analyzes the ideas and practices of the Brazilian historian João Ribeiro about his understanding of philosophy, history and philosophy of history. As basic sources are employed Articles "Philosophy in Brazil" (1917), the essay "The science in history" (1894) and the didactic writing "Universal History" in three versions, published respectively in 1918, 1924 and 1932 subjected to exegesis and hermeneutics strategies. The results indicate that João Ribeiro understands philosophy as metaphysical study focused on transcendence and history, as a science whose object is made up of social action and its scientific founded on universal laws. The analysis of World history shows that its didactic historiography narrates events that establish a philosophy of history. João Ribeiro adopts in his compendium line of succession civilization river (Nile, Euphrates)/Mediterranean civilization (Greek and Roman)/Atlantic civilization (modern people) and distinguishing the history of Eastern peoples as the oldest testimonies of civilization followed by the Greeks and the Romans and the modern people - fruits of fragmentation of Greco-Roman civilization, refers to the classical division of the German philosopher Georg Wilhelm Friedrich Hegel developed in his "History of Philosophy" (1837). / Este texto analisa as ideias e práticas do historiador brasileiro João Ribeiro a respeito do seu entendimento sobre filosofia, história e filosofia da história. Como fontes básicas são empregados os artigos A filosofia no Brasil (1917), o ensaio A sciencia na história (1894) e o escrito didático História universal em três versões, publicadas, respectivamente, em 1918, 1924 e 1932, submetidos às estratégias de exegese e hermenêutica. Os resultados indicam que João Ribeiro compreende a filosofia como o estudo metafísico centrado na transcendência, e a história, como ciência cujo objeto é constituído pelas ações sociais sendo sua cientificidade fundada em leis universais. A análise da História universal permite inferir que sua historiografia didática narra acontecimentos que fundamentam uma filosofia da história. João Ribeiro adota em seu compêndio a linha de sucessão civilização fluvial (Nilo, Eufrates)/civilização mediterrânea (gregos e romanos)/civilização atlântica (povos modernos) e, distinguindo a história dos povos orientais como os mais antigos testemunhos de civilização seguidos dos gregos e dos romanos e dos povos modernos frutos da fragmentação da civilização greco-romana, reporta-se à divisão clássica do filósofo alemão Georg Wilhelm Friedrich Hegel elaborada em sua obra Filosofia da História (1837).