Made available in DSpace on 2014-06-11T19:31:42Z (GMT). No. of bitstreams: 0 Previous issue date: 2004-04-14Bitstream added on 2014-06-13T20:22:45Z : No. of bitstreams: 1 balieirofilho_if_dr_rcla.pdf: 975143 bytes, checksum: c638314fd6a38782767ef440acd3aa67 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O presente trabalho apresenta uma análise e discussão de indícios heurísticos presentes nas obras O Método de Arquimedes, A Coleção Matemática de Pappus e Regras para a Direção do Espírito de Descartes, buscando estabelecer relações com a sistematização da atividade heurística apresentada nas obras A arte de Resolver Problemas e Matemática e Raciocínio Plausível de George Polya. Através de uma metodologia de pesquisa em História da Matemática, foi consultado o original da obra de Arquimedes e traduções das demais obras citadas. Considerando que O Método é a mais antiga obra de heurística de que tem-se conhecimento, foi feita a primeira tradução do original em Grego Clássico para o Português desse texto de Arquimedes. A atividade heurística, definida como um esquema psíquico através do qual o homem cria, elabora e descobre a resolução de um problema, é o eixo central dos estudos sobre .como pensamos., estabelecidos por Polya, e que fundamentam a Resolução de Problemas, linha de pesquisa em Educação Matemática. / This work presents an analysis and discussion of heuristic traces contained in the works The Method of Archimedes, The Mathematical Collection by Pappus and Rules for the Direction of the Mind by Descartes, trying to establish relationships with the systematization of heuristic activity in the works How to solve it and Mathematics and Plausible Reasoning by George Polya. Through a research methodology in History of Mathematics, the Archimedes.s original work and translation of the other mentioned works were consulted. Considering that The Method is the oldest heurist work for all we know, it was made the first translation from the original classic Greek to Portuguese language of that Archimedes.s text. The heuristic activity, defined as a psychic outline through which the man creates, elaborates and discovers the resolution of a problem, is the central axis of the studies about .as we thing., established by Polya, and that have founded the Resolution of Problems, a field of research in Mathematical Education.

Orientador: Eneias Junior Forlin / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-12T06:27:07Z (GMT). No. of bitstreams: 1 Sardeiro_LeandrodeAraujo_M.pdf: 603403 bytes, checksum: 3d1c7910596bd5fd3fdf0b9074cb77b2 (MD5) Previous issue date: 2008 / Resumo: Desenvolveu-se o problema do conhecimento humano na constituição das Regulae ad directionem ingenii (1619-1628) no que se refere à significação da Mathesis universalis. Pretendeu-se defender uma compreensão da Mathesis universalis enquanto ciência do conhecimento em geral - diversa, portanto, das Mathematicae - mostrando a sua aplicabilidade aos diversos ramos do conhecimento por via da análise das naturezas simples. Defendeu-se que a Mathesis universalis não se esgota em uma teoria geral da quantidade por ser delineada por naturezas simples que não expressam apenas quantidades, mas todos os objetos passíveis de conhecimento, inclusive metafísicos. A universalidade da Mathesis universalis estaria expressa pela sua aplicabilidade indefinida, porque potencialmente presente em toda e qualquer descrição e problematização das naturezas simples. Por essa razão, sustentou-se que as naturezas simples não designam apenas coisas - passíveis de tratamento quantitativo -, mas se referem igualmente a proposições, cujo escopo abrange, entre outras coisas, objetos comuns a diversos saberes. A Mathesis universalis seria uma metaciência, a ocupar-se de metaobjetos. Nesse sentido, recuperou-se a noção de ingenium no intuito de mostrar que, por estar ligada à problemática mais científica das Regulae, tal noção resignara-se a uma epistemologia, sem constituir uma metafísica, fato este que não impediria a posterior aplicação da Mathesis universalis àquele campo do saber. Toda essa discussão pressupôs como válida a apresentação material do manuscrito de Hannover, encontrado por Foucher de Careil na primeira metade do século XIX, que apresenta a discussão acerca da Mathesis universalis desenvolvida na regra IV na forma de apêndice, o que nos fez levantar o questionamento acerca da "significação" da Mathesis universalis. / Abstract: We have dealt with the problem of human knowledge in the constitution of the Regulae ad directionem ingenii (1619-1628), as it is concerned with the signification of the Mathesis universalis. We intended to defend a comprehension of the Mathesis universalis as science of knowledge in general - different, therefore, from the Mathematicae - by showing its applicability in the diverse fields of knowledge through the analysis of the simple natures. Thus, we claim that the Mathesis universalis is not fully apprehended when it is conceived of as a general theory of quantity, for it is determined by simple natures, which do not only express quantities, but all knowledgeable objects, including the metaphysical ones. The universality of the Mathesis universalis would then be expressed in its indefinite applicability, for it is potentially present in each and every description and problematization of the simple natures. That is why, for example, we claim that the simple natures do not only express things which are dealt with quantitatively, but equally refer to propositions, in whose scope we find, among others, objects that are common to a wide range of forms of knowledge. The Mathesis universalis would then be a metascience, one that should deal with metaobjects. Thus, we have brought forth the notion of ingenium so as to show that, since it was then connected to the Regulae's more scientifical problematics, it then resignated itself to an epistemology that did not go so far as to constitute a metaphysics; what, however, would not constitute impediment to a future application of the Mathesis universalis to that field of knowledge, to wit, metaphysics. All of this discussion presupposes as valid the material presentation of the Hannover manuscript of the Regulae, found by Foucher de Careil in the first half of the XIX century, which relegates the discussion related to the mathesis universalis developed in rule IV to an appendix - what made us raise this questioning concerning the "signification" of the Mathesis universalis. / Mestrado / Mestre em Filosofia

Two important trends have been noted in humankind's thinking of the world. These are increasing dissatisfaction with the rigid, dichotomous views of the Cartesian-Newtonian paradigm, and an increasing awareness of humankind's gpirituality. This dissertation broaches both these trends by exploring the new paradigm, that of cybernetic epistemology, which is a far more holistic and spiritual perspective. This is done as follows. Certain concepts from cybernetics are discussed in terms of their implications and meanings. These are then discussed from a spiritual perspective, (specifically Christian), according to how they fit with the Biblical understanding of God and His creation. The aim was to see if and how cybernetics and Christianity meet - how their basic assumptions about the world and life compare. The conclusion is that the relationship between cybernetics and Christianity is that they are both similar and different and this dissertation is about the pattern that connects the two. / Psychology / M.A. (Clinical Psychology)

Made available in DSpace on 2016-04-28T20:39:21Z (GMT). No. of bitstreams: 1 Carlos Rosario Briganti.pdf: 579748 bytes, checksum: c095b7e55b05254a7be95100dc807d0c (MD5) Previous issue date: 2006-06-29 / This dissertation is an audacious proposal to closely examine the personality of René Descartes which could perhaps, lead us to a theory about his mission in life which is intimately fused with his philosophy. The complexity of his psyche as revealed by his first biographer Baillet is expressed in the progression of his writings. We have chosen our course of direction from one of the higher points selected from the Cartesian philosophical work: the development of a human being incorporating his passions. René Descartes was a man enamored with the truth and for this very reason he merged highly powerful statements, doubts, biases, flights of fantasy and deviations, of which conventional man is incapable. René Descartes was a man who inspired hope: a better future for mankind, without concern merely in relation to his own future. It is impossible to classify René Descartes as an atheist, Catholic, Protestant, libertine or laborer. This classification task is an impossible one because each biographer has imbued his own particular interests in their works at that time. We know all knowledge acquired is linked to a one s own peculiar cause which is also the case in relation to biographers. Descartes himself was to a great extent responsible for these widely disparate viewpoints since his own accomplishments in this world were exactly as he had described his life in his childhood diary, confined within a shrouded world. The period in history was horrifying and all those who dared contradict the Catholic dogmatic order were persecuted. The group of servile yes men and accomplices were by far greater in number and permeated society at the time. This left René Descartes with little choice but to employ masks to enable him to at least continue living. The Catholic dogmas could not be contradicted under threat of punishment by the Inquisition. René Descartes nevertheless conducted his life much like Hegel would write in his definition of the role of the hero and thereby he endeavored and managed to restore philosophy to it rightful place among research, reflection and wisdom. René Descartes wrote his most fundamental text, the Discurse de la Metode (Discourse on Method) in French. This extraordinary event was founded on the right of all people to acquire knowledge, especially women. This uncommon and libertine attitude is just one of the facets of this man, who based on his own freedom to act and think, at no time adhered to any system, school of philosophy or politics; nor did he allow anything to stand in the way of his being truly free. He was very much aware that his attitude would fuel the fires of the moralists from whom anything can be expected or from the cynics who deprive themselves of nothing that is not self serving. His philosophical project in life was enormous; metaphysics comprising the roots of this philosophical tree while the trunk represents physics sucking up the sap running from the roots branching in to the leafy boughs of Mechanics, Medicine and Morals. The project of an integrated human being is intimately connected to Medicine, Ethics and Morals, constituting the Cartesian project. The other project of making nature understandable in the light of reason which edifies science is as he writes in a letter to his friend, Farther Mersenne: Physics dissipates the celestial myths proffered by the poets and painter, which keep God occupied opening and closing the gates to the winds, spilling dew on the flowers and launching lightening bolts against the rocks. Descartes in relation to his reflections and writings in the Discourse of Method, under the fear of its creation, replicates one of the masks, thus writing: do not speak of this to anyone (...) expose the subject as if it were a sample of your philosophy (...) hidden behind the painting to hear to what to say. Our attempt was to endeavor to understand this Cartesian path, conducting hypothetical interpretations about the Descartes´ dream, which according to our fanciful interpretation reveals the paths chosen by Descartes, his fears to be respected, some of the pain he was subjected to but particularly in regard to his defamation. We are aware of and privileged to hold Our interpretation fantasies and leave the texts themselves intact, to survive our comments. / Essa dissertação se propõe a uma ousadia: perscrutar a personalidade de René Descartes que poderá, talvez, nos conduzir a hipóteses sobre seu projeto de vida que é amalgamada com sua filosofia. A complexidade de sua psique revelada desde seu primeiro biógrafo Baillet se expressa na evolução de seus escritos. Escolhemos a direção de um dos vértices que elegemos da obra filosófica cartesiana: a construção de um ser humano integrado às suas paixões. René Descartes foi um homem apaixonado pela verdade, por isso mesmo, misturada a afirmações mais contundentes, a dúvidas, vieses, fugas, desvios, que um homem convencional não seria capaz. René Descartes foi um homem que se lançou a uma esperança: um melhor futuro para a humanidade, não se preocupando somente com o seu próprio futuro. É impossível classificar René Descartes como ateu ou católico ou protestante, libertino ou trabalhador. Essa tarefa classificatória é fugidia uma vez que, cada biógrafo o revestiu de seus particulares interesses daquele momento. Sabemos que toda confissão se encontra atada a uma própria e particular causa, assim também acontece com os biógrafos. Descartes contribuiu e muito para essa controversa forma de visualizado, uma vez que, sua atuação no mundo se deu como ele mesmo escreve em seu diário juvenil, adentrando ao mundo mascarado. Eram tempos terríveis de perseguição a todos aqueles que se atrevessem a contradizer a ordem católica dogmática. O grupo dos aliciadores, cúmplices e servis estavam em maior numero e em toda a sociedade. Restava a René Descartes usar de máscaras a fim de poder, no mínimo, continuar vivo. Os dogmas católicos não podiam, sob pena da Inquisição, serem contrariados. René Descartes desenvolve uma vida como Hegel escreverá, na qualidade de herói, onde tentou e conseguiu restaurar a filosofia ao seu verdadeiro território de pesquisa, reflexão e sabedoria. René Descartes escreverá seu texto fundamental, o Discurso do Método, em francês. Realiza esse extraordinário acontecimento atuando sobre o direito do saber a todos os seres humanos, especialmente as mulheres. Esta atitude incomum e libertaria compõe uma das facetas desse homem, que pela própria liberdade de ação e pensamento nunca aderiu a nenhum sistema ou escola filosófica ou política, jamais permitiu que algo o impedisse de ser verdadeiramente livre. Sabia que sua atitude aqueceria os moralistas, de quem tudo se pode esperar ou dos cínicos que a tudo privilegiam em interesse próprio. Seu projeto filosófico era grande, a metafísica compondo as raízes desta árvore-filosófica, o caule representado a física, e sorvendo da seiva radicular ramifica-se em ramos frondosos: a Mecânica, a Medicina e a Moral. O projeto de um ser humano integrado, a intima interligação entre a Medicina e a Ética ou Moral, constituem o projeto cartesiano. O outro projeto o de tornar a natureza compreensível sob a luz da razão que edifica a ciência, como escreve em carta a seu amigo padre Mersenne: A física dissipa os mitos celestes desenvolvidos pelos poetas e pintores , que ocupam Deus em abrir e fechar as portas dos ventos, em derramar o orvalho sobre as flores, e em lançar o raio sobre os rochedos. . Descartes quando da evolução de suas reflexões e escritos no Discurso do Método, sob o temor de sua produção, reproduz uma das máscaras, assim escrevendo: não falar sobre isso com ninguém (...) exporá o assunto como uma amostra de sua filosofia (...) escondido atrás do quadro para escutar o que disser. Nossa tentativa foi a de tentarmos entender esse percurso cartesiano, efetuando interpretações hipotéticas sobre o sonho de Descartes, que segundo nossa interpretação-fantasia revelava os caminhos eleitos por Descartes, seus temores a serem respeitados, as dores submetidas, entre elas e em particular a calúnia. Sabemos e privilegiamos as Nossas fantasias de interpretação que deixam intactos os próprios textos, que sobrevivem a nossos comentários.

Includes abstract / Bibliography: leaves 346-374 / viii, 374 leaves ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, 1988

Two important trends have been noted in humankind's thinking of the world. These are increasing dissatisfaction with the rigid, dichotomous views of the Cartesian-Newtonian paradigm, and an increasing awareness of humankind's gpirituality. This dissertation broaches both these trends by exploring the new paradigm, that of cybernetic epistemology, which is a far more holistic and spiritual perspective. This is done as follows. Certain concepts from cybernetics are discussed in terms of their implications and meanings. These are then discussed from a spiritual perspective, (specifically Christian), according to how they fit with the Biblical understanding of God and His creation. The aim was to see if and how cybernetics and Christianity meet - how their basic assumptions about the world and life compare. The conclusion is that the relationship between cybernetics and Christianity is that they are both similar and different and this dissertation is about the pattern that connects the two. / Psychology / M.A. (Clinical Psychology)

No description available.

No description available.

Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The stereotypical figure of the femme fatale as irresistible seductress, who inevitably brings about death, is well known. This figure is nevertheless strangely absent from Afrikaans literature. This is what makes the appearance of the character of Nicolette in André Brink’s novel, The Ambassador (1963), so remarkable. Not only is she a complex femme fatale, she also adds a new dimension to the cliché. The striking similarities between Nicolette and Kathe, the female protagonist in Henri-Pierre Roché’s novel Jules et Jim (1953), justify a comparative study between these two novels. Although both of them bring about death, it seems that the presence of these femme fatale characters has positive rather than negative consequences. Contrary to the stereotypical evil temptress, Nicolette and Kathe are more natural, spontaneous and unpredictable – apparently free from the constricting qualities of the bloodthirsty femme fatale. In this comparative study, the image of the femme fatale is investigated through the close examination of its role and function in Jules et Jim and The Ambassador. By examining the philosopher René Girard’s theories on mimetic desire, violence and sacrifice as well as Georges Bataille’s ideas on eroticism and death, the nature of the femme fatale in these two novels is analysed in order to determine to what extent the image of the femme fatale as negative archetype could be reconsidered. / AFRIKAANSE OPSOMMING: Die stereotipiese figuur van die femme fatale as onweerstaanbare verleidster wat noodwendig die dood teweegbring, is alombekend. Tog blyk daar 'n opvallende afwesigheid van dié gevaarlike karakter in die Afrikaanse letterkunde te wees. Dit is waarom die verskyning van die karakter van Nicolette in André P. Brink se roman, Die Ambassadeur (1963), so merkwaardig is. Nie net is Nicolette 'n komplekse femme fatale karakter nie, maar bring sy ook 'n nuwe dimensie tot die geykte stereotipe. Dit is dan veral die treffende ooreenkoms tussen Nicolette en Kathe, die vroulike protagonis in Henri-Pierre Roché se roman Jules et Jim (1953), wat 'n vergelykende studie tussen hierdie twee romans regverdig. Alhoewel albei die dood teweegbring, blyk dit dat die teenwoordigheid van hierdie femme fatale karakters eerder positiewe as negatiewe gevolge het. Anders as die stereotipiese bose verleidster, is Nicolette en Kathe meer natuurlik, spontaan en onvoorspelbaar – oënskynlik vry van die beperkende eienskappe van die bloeddorstige femme fatale. In hierdie vergelykende studie word die beeld van die femme fatale ondersoek deur die rol en funksie daarvan in Jules et Jim en Die Ambassadeur in diepte te bestudeer. Deur die filosoof René Girard se teorieë oor mimetiese begeerte, geweld en offergawe asook Georges Bataille se idees oor erotisme en die dood te ondersoek, word die aard van die femme fatale in hierdie twee romans vergelykend ontleed om sodoende te bepaal tot watter mate die beeld van die femme fatale as negatiewe argetipe heroorweeg kan word. / RESUME: La figure stéréotypée de la femme fatale comme séductrice irrésistible et malfaisante qui entraîne inévitablement la mort, est bien connue. Néanmoins, nous constatons une absence frappante de cette figure dans la littérature de langue afrikaans. Voilà ce qui rend d’autant plus remarquable et surprenante l’apparence du personnage de Nicolette dans le roman L’Ambassadeur d’André Brink (1963). Non seulement est-elle une femme fatale complexe, mais Nicolette apporte aussi une nouvelle dimension à la figure rebattue. Ce sont surtout les similarités évidentes entre Nicolette et Kathe, la protagoniste féminine du roman Jules et Jim d’Henri-Pierre Roché (1953), qui justifient une étude comparée de ces deux romans. Bien que ces deux personnages féminins provoquent la mort d’un homme, il semblerait que la présence de ces femmes fatales ait des conséquences positives plutôt que négatives. Contrairement au stéréotype de la séductrice maléfique, les personnages de Kathe et de Nicolette sont plus naturels, spontanés et imprévisibles – apparemment libres de toute étiquette restrictive attribuée à la femme fatale assoiffée de sang. Dans cette étude comparée nous nous pencherons sur l’image de la femme fatale en examinant son rôle et sa fonction dans les romans Jules et Jim d’Henri-Pierre Roché et L’Ambassadeur d’André Brink. En considérant les théories sur le désir mimétique, la violence et le sacrifice que propose René Girard ainsi que les idées de Georges Bataille sur l’érotisme, nous essayons enfin d’établir dans quelle mesure on pourrait reconsidérer la définition étriquée de la femme fatale comme archétype négatif.

Thesis (MPhil (Philosophy))--University of Stellenbosch, 2005. / This study seeks to give a philosophical account of, and justification for the intuition that subjectivity is not a stable “Archimedean point” on the basis of which an intersubjective relation can be founded, but is instead profoundly affected by each different “Other” with which it enters into a relation. As a preliminary to the positive philosophical account of how this might work in Part II of the thesis, there is an attempt to critique certain of the classical accounts of intersubjectivity found in phenomenology, in order to show that these positions cannot give a satisfactory account of the type of intersubjective relation which gives rise to the abovementioned intuition. The thesis therefore starts off by examining the account of intersubjectivity in Husserl’s Cartesian Meditations (especially the Fifth Meditation). Husserl is there engaged in an attempt to overcome the charge of solipsism that might be levelled at phenomenology, since phenomenology is concerned with experience as, by definition, the experience of the subject. We try to show that Husserl cannot give a satisfactory account of the Other because he tries to derive it from the Subject, and hence reduces the Other to the Same. We then turn to two other phenomenological thinkers – Merleau-Ponty and Levinas, both of whom are themselves critical of Husserl – to examine whether they provide a better account, but conclude that (although each represents a certain advance over Husserl), neither are able to provide a decisively better account, since each is still too caught up in phenomenology and its focus on consciousness. In Part II of the thesis, we then turn to a non- (or even anti-) phenomenological thinker, namely Gilles Deleuze, to try and find an alternative theory that would be able to provide the account we seek. Our contention is that Deleuze, by seeking to give an account of the constitution of the subject itself, simultaneously provides an account of the constitution of the Other as arising at the same time as the Subject. Crucial to this account is the inversion of priority between the poles of a relation and the relation itself. Deleuze argues that a relation is “external to its terms”, and precedes these terms. Hence, by returning to a level which precedes consciousness and the order of knowledge – that is, by returning to the level of the virtual multiplicities and singular events that underlie and precede the actualization of these events and multiplicities in distinct subjects and objects – we argue that Deleuze shows that, contra phenomenology, there is in fact no primordial separation between subject and Other. The contention is therefore that the problem of intersubjectivity as posed by phenomenology is a false one that can be eluded by means of Deleuze’s philosophy. This philosophy is not based on the subject, but instead shows the subject to be the product of an underlying network of relations. Finally, we turn to Deleuze’s appropriation of Nietzsche to trace out the transformation of “ethics” that result from adopting a position like that of Deleuze.