Neste trabalho, desenvolvemos uma discussão sobre a relação entre ceticismo e filosofia no idealismo alemão, notadamente em Hegel. Em particular, no interessa o papel que essa relação desempenha no problema da autodeterminação racional, problema que, a nosso ver, é central para o projeto de filosofia moderna adotado pelos autores do idealismo alemão, e de grande importância para a sua compreensão. Pretendemos mostrar como a confrontação dos autores deste período com os céticos, em particular com Hume, Schulze, Maimon e Sexto Empírico, desempenha um papel central na formação de suas concepções sobre a filosofia, sobre tarefa desta e sobre como ela poderia realizar essa tarefa apenas pela incorporação do ceticismo. Mais do que isso, visamos a mostrar como a confrontação com o ceticismo será fundamental para o desdobramento da concepção que os idealistas alemães têm da autodeterminação racional já que seria como resposta ao ceticismo que eles veriam a necessidade de desenvolver mais profundamente essa concepção do que os seus predecessores haviam o feito o que ajudaria a explicar porque, de um projeto crítico baseado na determinação dos limites do entendimento humano, passamos para filosofias segundo as quais toda filosofia tem que e só pode começar pelo absoluto. Esperamos contribuir para a compreensão desses importantes filósofos do idealismo alemão, bem como para a compreensão do ceticismo, mostrando como essas duas formas de filosofia podem se enriquecer mutuamente por meio do debate em torno do problema da autodeterminação racional. / In this work, we attempt to discuss the relationship between skepticism and philosophy in german idealism, specially in Hegel. We are particularly interested in the role this relationship plays in the problem of rational self-determination, which, as we see it, lies at the core of the project of modern philosophy adopted by the authors of german idealism, and is of great importance for their comprehension. We aim to show how the confrontation of authors of this period with the skeptics, in particular with Hume, Schulze, Maimon and Sextus Empiricus, has an important role in the constitution of their conceptions of philosophy, its task and how it could accomplish said task. Moreover, we will attempt to show that the confrontation with skepticism is fundamental for the development of the conception of rational self-determination held by the german idealists, since it is as an answer to skepticism that they find it necessary to develop this conception further than it had been done by their predecessors which would help explain why, from a critical project of determining the limits of human understanding, we go to philosophies to which all philosophies must start with the absolute. We hope to contribute to the comprehension of these important philosophers of german idealism, as well as to the comprehension of skepticism, by showing how these two forms of philosophy can mutually enrich each other through the debate around the rational self-determination problem.

O presente trabalho, cujo objeto visa tematizar o unilateralismo cientificista que vigora no ensino universitário, enseja articular propostas que oportunizem a recuperação do caráter crítico-reflexivo da formação cientifica do estudante de graduação, especialmente nas áreas tecnológicas. Por isso, como prelúdio da pesquisa, articulamos inicialmente, em formato amplo, o problema da autonomização das ciências, a transformação da filosofia e das instituições que, contaminadas pelo teor positivista das teorias científicas, passaram a operar a formação humana. A formulação deste problema teve a intenção de erguer os alvos na direção dos quais vai articular-se a crítica filosófica, especialmente aquela articulada pela Escola de Frankfurt, da qual o autor, cuja teoria tomamos como fio condutor desse trabalho, faz parte, na condição de expoente máximo da segunda geração. Habermas, no âmbito da razão comunicativa, tomando como pano de fundo a tradição filosófica e sociológica, vai reconstruir a idéia de razão e racionalidade e propor a ação comunicativa como mediadora entre teoria e prática, capaz de recuperar a problematicidade nos processos de aprendizagem científica. No âmbito da ação comunicativa o mundo da vida é recuperado da tradição fenomenológica e reconstruído comunicativamente como um saber de fundo a-problemático, que opera, liquidificadamente, os mundos referenciais e suas respectivas pretensões de validade. Tal esforço tem em vista a recuperação da totalidade teórica, prática e estética da razão para contrapor ao unilateralismo cientificista, operado pelo visor estreito da razão instrumental na modernidade. Isso posto, para articular o propósito da tese, na última parte, avançamos reflexões sobre potenciais contribuições que a razão comunicativa pode trazer para jogar luz e imprimir um caráter avisado à formação especializada. Para tanto, três idéias mobilizaram o objetivo proposto: A primeira delas articula-se na busca de aportes teóricos para subsidiar nossa reflexão e pensar sobre o caráter unilateral, superficial e deficitário da razão científica, vigente na formação técnica especializada. O segundo ponto articula-se em torno da reflexão sobre as idéias de Educação e Universidade, ensejando recuperá-las intersubjetivo-discursivamente e ao mesmo tempo discutir os grandes desafios que se anunciam à formação técnica na Universidade contemporânea. Por fim, a terceira ideia engendra um duplo propósito: primeiro, propor o cultivo da razão triafásica em ambientes acadêmicos tecnologicamente formatados, o qual oportunize a formação de um cientista habilitado teoricamente a conhecer e fazer, habilitado praticamente a viver junto com os outros, bem como ser um eu autêntico, realizar-se como pessoa humana e ser feliz e, segundo, visando devolver a problematicidade à formação científica especializada, articulamos propostas de ação que, implementadas junto às Comissões de Graduação, de Pesquisa e de Extensão, poderão iluminar a formulação dos Planos Pedagógicos dos cursos e indicar caminhos para recuperar a formação teórica, ético-moral e estética do futuro cientista. / This paper, having as purpose to deal with scientificist unilateralism present in university education, tries to show suggestions to restore the critical-reflective nature of graduation courses, mainly in technological fields. To begin with, we deal with civilization crisis, sciences autonomy, and changes in philosophy and institutions which, influenced by positivist visions of scientific theories, are present in human education. The stating of this problem involves articulation with Habermas' philosophical criticism of Frankfurt School, whose theory is the heart of this paper. In the scope of communicative reason, Habermas takes philosophical tradition as a background to reconstruct the idea of reason and rationality, and proposes communicative action as a mediating category between theory and practice in order to recover problematicity in scientific learning processes. In the scope of communicative action, life world is taken from phenomenology tradition and recovered in the communicative form as a non-problematic background knowledge, which works in referent worlds and in their validating intentions. Such effort has as purpose to recover theory, practice and aesthetic of reason to oppose them to scientificist unilateralism, guided by a single vision of modern instrumental reason. Thus, to draw up the purpose of this thesis, we make reflections on potential contributions from communicative reason to highlight specialist education, as well as to make it aware of its condition. We adopted three main ideas: one of them searches for theoretical and methodological support to analyze the unilateral, superficial and defective nature of scientific reason present in specialized education. The other involves critical reflection on education and university, trying to make them re-establish their intersubjective nature, and to discuss the big challenges to technical education in contemporary University. Last, the third idea has two purposes: first, the growing of triphasic reason in technical academic contexts to provide students with habilities to know and to practice, to interact with others, to be happy and fulfilled; second, by returning problematicity to specialist scientific education to solve tensions between work-interaction, we propose actions which can be introduced to Graduation, Research and Extension Departments in order to highlight pedagogical design and show the ways to recover theoretical, ethical, moral and aesthetic education of future scientists.

A presente tese objetiva apresentar a iconografia Maxakali como expressão da vida e da concepção do universo cosmológico. Os sinais dessa expressão são em especial, os desenhos em papel elaborados pelos indivíduos do grupo, sem distinção de idade, sexo ou status sociocósmico. A finalidade é demonstrar por meio da iconografia como os Maxakali percebem o mundo por meio da percepção sensorial do corpo próprio e como constroem relações de alteridade na intersecção de concepções cosmológicas distintas. Esse movimento é importante para a composição de um diálogo em que as diferenças são pontuadas e as tensões são amplificadas, em especial quando se colocam em cena discussões e práticas de políticas públicas. A metodologia empregada na pesquisa é a mitohermenêutica simbólica de cunho antropológico cujo princípio é um cuidado investido na reflexão e na prática do conhecimento que proporciona demarcar os caminhos percorridos pelo pesquisador na inserção do contexto de sua investigação. / This present thesis aims to introduce the Maxakali iconography as life\'s expression and of the universe cosmological conception. The signs of this expression are especially the paper drawings made by the individuals pertained to the group without any discrimination of age, sex or sociocosmical status. The purpose is to demonstrate through iconography how the Maxakali people perceive the world through the sensorial perception of their own bodies and how they build up alterative relations in the intercession of distinct cosmological conceptions. This movement of ideas is very important to dialogize when differences are shown and tension is amplified chiefly when we come up to discussions and practices of public policies. The methodology used in the research is the symbolical mitohermeneutics of antropological characteristics, wich is originally based in a carefully reflection and in the practice of knowledge wich propriciates to record the ways through which the researcher in the insertion of the context of his investigation.

Submitted by admin tede (tede@pucgoias.edu.br) on 2017-12-01T10:58:20Z No. of bitstreams: 1 Enilton Caiana dos Passos.pdf: 551394 bytes, checksum: 975751863fd137f5e304f6ba52f89cb3 (MD5) / Made available in DSpace on 2017-12-01T10:58:20Z (GMT). No. of bitstreams: 1 Enilton Caiana dos Passos.pdf: 551394 bytes, checksum: 975751863fd137f5e304f6ba52f89cb3 (MD5) Previous issue date: 2004-08-02 / This treatise is concerned with question of superstition in Spinoza (1632-1677), it is inserted in the rationalistic context of the seventeenth century and extends to the political theological foundations of the same century. It is thus that Spinoza´s opus radically breaks with the theological-metaphysical tradition of Western culture founded upon a superstitious and delirious image of God. In respect to this problem, Spinoza establishes a very strict order, he sustains that Scripture has nothing rigorously in common with Philosophy and that Revelation has only obedience as its scope. Consequently, there is no relationship as well as any affinity between faith and science according to Spinozian thought. For Spinoza, the goal of Philosophy is truth, and in the case of faith, specifically, obedience. In conclusion, Spinoza the philosopher, points out that liberty of thought cannot be threatened without also threatening the freedom of the State since the renunciation of liberty of thought would entail reductio ad absurdum of one´s nature. / Esta dissertação se ocupa da questão da superstição em Espinosa (1632- 1677), cuja abordagem se insere no contexto racionalista do século XVII e se estende aos fundamentos teológicos da política seiscentista. Deste modo, o opus espinosano rompe radicalmente com a tradição teológico-metafísica da cultura Ocidental, fundada numa imagem supersticiosa e delirante de Deus. A respeito desta problemática, Espinosa estabelece uma ordem bem estrita, sustentando que a Escritura não tem rigorosamente nada em comum com a filosofia e que o conhecimento revelado só tem por escopo a obediência. Conseqüentemente, entre saber e fé não há, segundo o pensamento espinosano, nenhuma relação e nenhuma afinidade. Para ele, o objetivo da filosofia é a verdade, e o da fé é exatamente a obediência. Por fim, o filósofo Espinosa aponta que a liberdade de pensar não pode ser ameaçada sem que a liberdade do Estado também o seja, visto que renunciar à liberdade de pensar levaria ao absurdo de renunciar a sua natureza.

Nous constatons que le genre policier a été une riche source d’inspiration pour des écrivains souvent associés au roman postmoderne. Pour la plupart, les études sur ces réécritures du genre se concentrent sur des auteurs non britanniques, notamment Alain Robbe-Grillet, Paul Auster, Umberto Eco, Jorge Luis Borges et Vladimir Nabokov.Cette étude propose d’analyser des romans et une série britanniques,ainsi qu’un film anglo-américain, réécrivent le whodunit à travers l’intertextualité, la parodie et l’autoréflexivité. Dans ces œuvres métafictionnelles, qui sont toutes apparues depuis le début des années 1980, nous nous demandons si les attentes du roman policier ont complètement basculé ou si elles demeurent, au service d’un autre but.Au lieu de subvertir les conventions du genre classique, nous nous demandons au contraire si les œuvres du corpus les déploient afin de mener une autre enquête : une enquête sur l’histoire et l’identité britannique ? Alors que les œuvres reflètent la crise de confiance envers la représentation de l’histoire qui marque la période dite « postmoderne », reste-il l’espoir de résoudre rationnellement les mystères et les souffrances du passé ? Par conséquent, ces œuvres reflètent-elles une rupture du genre policier ou plutôt la continuité ? / The detective story has been a rich source of inspiration for writers associated with postmodern fiction. For the most part, critical studies of these attempts to rewrite the genre have focused on non-British authors, including Alain Robbe-Grillet, Paul Auster, Umberto Eco, Jorge Luis Borges and Vladimir Nabokov. This study proposes to analyze British novels, a film and a television series which, similarly, rewrite the whodunit through intertextuality, parody and the self-reflexiveness.In these metafictional works, which have all appeared since the beginning of the 1980s, we ask if the expectations invoked by the detective story are completely frustrated or rather if they are employed in the service of another goal. Rather than subvert the conventions of the genre, we ask instead if the works in the corpus deploy them in order to conduct an investigation of another sort: an investigation into British history and identity. While the works reflect in part the crisis of confidence in historical representation that characterizes the postmodern period, we ask whether they display any faith in our ability to rationally unravel the mysteries and the sufferings of the past. In answering these questions we will decide if these works reflect a total break from the detective genre or, in fact, continuity with it.

The conversation to which my dissertation belongs is that which preoccupied John Rawls in Political Liberalism, namely: (1) how it is possible that a religiously and morally pluralistic culture like ours lives cooperatively from one generation to the next, and (2) The extent to which religious or moral convictions are appropriate bases for political action. My three-essay dissertation is about aspects of this investigation that affect minority or non-mainstream religious and cultural groups, since legal institutions, and theoretical models of them (such as Rawls’s and Ronald Dworkin’s) are in many ways ill-suited to accommodate their ways of life. In the first essay, I consider Rawlsian obstacles to developing a religiously impartial conception of “substantial burdens” on religious free exercise within First Amendment jurisprudence. I apply this question to federal cases in which Native American tribes sought to prevent government uses of land that would be, they claimed, catastrophic to their cultural survival and all citizens’ safety. I propose a jurisprudential model that places a heavier burden on judges to listen and perhaps translate such views, counting non-mainstream forms of reasoning as legally cognizable and sufficient to create a prima facie constitutional case, where current models would not. In the second essay, because few conceptions of justice require that law be cognizable and justifiable to everyone, I review liberal conceptions of what makes a cultural group or person “irrational” or “unreasonable.” With a focus on public education, and cases like Wisconsin v. Yoder and Mozert v. Hawkins in mind, I argue that approaches to “unreasonableness” from the likes of Rawls, Charles Larmore, Jonathan Quong, and Stephen Macedo are well-intentioned but unduly restrictive, insofar as they tend to, by definitional fiat, exclude citizens who embody widely recognized civic virtues, or who at least pose no threat to a stable democracy. In doing so, I argue that they instantiate the sort of social circumstance that Herbert Marcuse calls one-dimensionality. In the third essay, I consider whether a meaningful and practical model for “group rights,” which would include the right of peoples to preserve their cultures, can be developed within American jurisprudence. This argument is largely inspired by a paper from political scientist Vernon van Dyke, and considers overcoming challenges to this notion wrought by contemporary forms of liberalism and vehement public disagreement over recent, pertinent Supreme Court decisions involving associational rights, like Burwell v. Hobby Lobby and Citizens United v. FEC.

[pt] Um documento de atuação. Este é o formato desta tese. O empreendimento consiste na busca dos significados do grafite a partir dos depoimentos de sete jovens grafiteiros pertencentes às camadas médias-altas da Zona Sul da cidade do Rio de Janeiro, da interpretação das imagens fotográficas dos grafites urbanos e da análise dos registros do diário de campo da pesquisa. O intuito maior em documentar a atuação de Twig, Broz, Fel, Rio, Det´s, Zat e Dog foi descobrir a razão pedagógica que torna o grafiteiro, grafiteiro. Não obstante, busco compreender e revelar que valores, gestos e conteúdos são mantidos, atualizados e transmitidos de grafiteiros a grafiteiros a fim de formar-lhes o ethos e agregá-los à cultura do grafite. É justamente pela perspectiva da transmissão do modus adquirendi de geração a geração que busco os nexos e as relações entre o grafite urbano e o processo educativo que os partícipes experimentam e pelo qual se tornam grafiteiros. Aqui encontro o principal indício de que tal itinerário configura-se enquanto uma pedagogia que, no caso específico desta tese, é a própria Pedagogia do Spray. / [en] A document of performance. This is the format of this thesis. Its main task consists in a search for the meanings of the graffiti from the standpoint views and depositions of seven young graffiti writers belonging to the upper-medium class of the southern area of the city of Rio de Janeiro. It also deals with the interpretation of the photographic images of the urban drawings as well as the analysis of the registries on the field diary. The major purpose in documenting the performance of Twig, Broz, Fel, Rio, Det´s, Zat and Dog was to discover the pedagogic reason behind those who choose this form of expression - the graffiti. We also tried to understand and to reveal how values, gestures and contents are maintained, updated and transmitted from each older and more experienced graffiti writers to the new ones establishing an ethos, which provides them with the means to become a part of the graffiti culture. It is exactly from the perspective of the transmission, of the modus adquirendi, from generation to generation that we search for the connections and the relationships between the urban graffiti and the educational process that involves the process of becoming graffiti writers. Our findings show a strong indication that such itinerary might be viewed as a pedagogy that, in this specific case, we designate as Pedagogy of the Spray.

如果將「現代性」發展放入辯證的邏輯思考中，我們可以理解每個階段的 思想發展都有雙重危機：一種是縱向的危機，這個危機的解決將最終導致 人的發展任務的解決；另一種是橫向危機，即在每一階段的思想發展和社 會要求的解決。這裡正好吻合了哈柏瑪斯的哲學進路，同時也是人格的， 同時也是社會的，分別代表著「現代性」新的確證一體的兩面：自我認同 和自我重建，人格與社會構成有機體。「理性」是關鍵的要素，分別表現 作「主體性原則」、「啟蒙精神」、「理性化」的三個題旨，這是這本碩 士論文鋪陳討論哈柏瑪斯與「現代性」之種種的範圍界定。以這樣的一個 問題意識和討論架框所開陳的論點入手，嚴格來說，基本上是在處理關於 文化哲學的議題，很不同於傳統哲學關於形上學、知識論或倫理學等方面 所做的窄義區分。就研究架構言，採取從哈柏瑪斯在論述關於「現代性」 的自我認同和自我重建的論點，由「『現代性』的形成和論旨」，經「『 現代性』的危機與挑戰」到「『現代性』的堅持和出路」，貫穿著從認同 危機到自我認同做一動態的、辯證的討論。

<p>This essay aims to investigate how students in upper secondary school perceive the subject religion A. The study is both qualitative and quantitative and I will use a survey to investigate the perception of religion among students both vocationally oriented and theory oriented. I will use questions concerning religious background and perception on the subject in relation to the curriculum but also try to investigate whether there are differences on perception between the vocational and theory orientation. The theoretical approach is mainly based on the curriculum concerning religion A but former research is also used such as books written by Sven G Hartman (2000), Ulf Sjödin (1995), Ove Larsson (1991), Elsie Davidsson (1989) and Anders Törnwall (1988). The result in the study is that students for the most part perceive the subject religion A as something positive and the background has a connection to their present perception. Family, school and society play an important role when it comes to students’ perception regarding religion A, often through media which affects and contributesto a more secular attitude. Curriculum goals and objectives cohere fairly well with the students' perception on the subject and a majority of the asked students feel that education on religion contributes to a more open, tolerant and understanding society where peopleunderstand, accept and respect each other's similarities and differences in a better way.</p>

<p>Background: Hand hygiene is the simplest and most fundamental means to prevent care related infections. It is of great importance that the guideline of hand hygiene is followed for the patient’s sake. Unfortunately, healthcare workers perform hand hygiene too seldom. If the patient comes down with a care related infection, the suffering will increase. The nurse's role is therefore to prevent unnecessary suffering for the patient by following recommendations for hand hygiene. In order to get a broader understanding of the reasons why the compliance of hand hygiene is so low the theory of planned behaviour was used (TPB). This theory explains the human behavior. Aim: The aim of this study was to describe causes of not following recommendations for hand hygiene among health care workers. Method: This literature review was based on quantitative and qualitative scientific articles. Results: The findings indicated that there were several factors that influence the low compliance of hand hygiene recommendations. These were summarized as: workload and lack of time, skin irritation, attitudes and motivation, insufficient access to hand hygiene products, inappropriate glove use, lack of knowledge and unawareness.</p>