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Um estudo sobre a ética de Paul Ricoeur a partir de alguns de seus conceitos de origem aristotélicaNascimento, Fernando Luís do 18 November 2009 (has links)
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Previous issue date: 2009-11-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The main objective of this text is to present how concepts derived from Aristotle s ethics theory have been incorporated into Paul Ricoeur s practical philosophy and to raise some potential distances to such appropriation. In order to do so, this study tries to evaluate in which extent the concepts from Aristotle, specifically those described in Nichomachean Ethics, were used by Ricoeur in his ethics of ipseity, which was put together in chapters seven, eight and nine of Oneself as Another / O objetivo central deste texto é mostrar como os conceitos aristotélicos foram incorporados à ética de Paul Ricoeur e apontar alguns possíveis distanciamentos entre a filosofia prática de Aristóteles e a proposição ética de Ricoeur. Para tanto, procuraremos mostrar em que medida os conceitos da ética aristotélica, especialmente aqueles apresentados na Ética a Nicômaco, estão presentes na elaboração da ética da ipseidade de Ricoeur tal qual desenvolvida nos capítulos sétimo, oitavo e nono de O si mesmo como um outro
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A desapropriação e a reapropriação da consciência no pensamento de Paul Ricoeur: uma leitura a partir da obra Da interpretação: ensaio sobre FreudSilva, Jefferson da 17 August 2016 (has links)
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Previous issue date: 2016-08-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This present work intends to reflect the issues of disappropriation and reappropriation of
consciousness from Ricoeur’s work Freud and Philosophy: An Essay on Interpretation.
Questioning the cogito's position as first truth and then entering the criticism by Freud's
theories, from the interpretation of Ricoeur, it seeks to reflect the issue of
disappropriation of the subject as a source of reflection, its consequences and the
possibilities of its reappropriation. Broaching such issues from the philosophical
methodology and hermeneutics of suspicion, this research is justified by the attempt to
think the subject of reflection and the philosophy from Ricoeur’s interpretation after
suspicion posed by Freud's theories. Ricoeur, contrasting reflection as immediate
intuition, reflects about the reality of the unconscious in order to show that the subject is
not what ‘it think it is’. Once broached the issue of unconscious reality, the subject is
“disappropriated” of his immediate consciousness meaning that, even before the
reflection, there is the position of desire, a certain archeology. However, Ricoeur points
out that, in addition to an “arché”, it is also possible to see that the subject has a “telos”,
a teleology. Thus, the subject after the Freudian suspicion appears geared for both the
position of desire, the archeology, as to an end, the teleology, with one dispossession
both for the past and for the future. It is carefully examined on this double
disappropriation that the subject is revealed disproportionate, having no coincidence
himself with himself, since it is limited both in understanding its origin and in
understanding its end. It is precisely reflecting about the disproportion that one realizes
that the subject cannot reappropriate himself, turning to its own ego, in order to not be
deceived by the distortions arising from the unconscious, but it is necessary to move
towards the works and monuments of culture that say of himself. It is through the
mediation of objective structures that the subject even being disproportionate can go
reappropriating himself. Therefore, the symbols of culture, because of their objectivity,
become a mean for the subject to go reappropriating himself and becoming conscious.
They engender in a unit which is disproportionate in the subject. So that interpreting the
symbols the subject can go reappropriating himself and changing his action in the
world. Analyzing the tragedy of ‘Oedipus the King’ and the way reflected about the
subject throughout this research, it could be presented more clearly that it is possible to
think of reappropriation even after the disappropriation. At the end of the research, it
can be affirmed that the subject, even after disappropriated as the source of reflection
and revealing himself disproportionate, can reappropriate himself and go becoming
conscious / A presente pesquisa tem como escopo refletir as questões da desapropriação e
reapropriação da consciência a partir da obra de Ricoeur Da Interpretação: ensaio sobre
Freud. Questionando a posição do cogito como primeira verdade e em seguida
adentrando nas críticas feitas pelas teorias freudianas, a partir da interpretação de
Ricoeur, busca-se refletir a questão da desapropriação do sujeito como origem da
reflexão, seus desdobramentos e as possibilidades de sua reapropriação. Abordando tais
questões a partir da metodologia filosófica e da hermenêutica da suspeita, esta pesquisa
se justifica pela tentativa de pensar o sujeito da reflexão e a filosofia a partir da
interpretação ricoeuriana após a desconfiança posta pelas teorias freudianas. Ricoeur,
contrapondo a reflexão como intuição imediata, reflete a respeito da realidade do
inconsciente com o objetivo de mostrar que sujeito não é aquilo que pensa ser. Uma vez
abordada a questão da realidade do inconsciente, o sujeito é desapropriado de sua
consciência imediata significando que, antes mesmo da reflexão, o que existe é a
posição do desejo, uma certa arqueologia. Porém, Ricoeur destaca que, além de uma
arché, também é possível perceber que o sujeito possui um telos, uma teleologia. Deste
modo, o sujeito depois da suspeita freudiana aparece voltado tanto para a posição do
desejo, a arqueologia, como para um fim, a teleologia, ocorrendo um desapossamento
tanto para o passado quanto para o futuro. É aprofundando nessa dupla desapropriação
que o sujeito se revela desproporcional, não possuindo coincidência de si consigo
mesmo, pois é limitado tanto na compreensão de sua origem quanto na compreensão do
seu fim. É justamente refletindo a respeito da desproporção que se percebe que o sujeito
não pode reapropriar-se de si mesmo, voltando-se para o próprio ego, a fim não se iludir
com as distorções advindas do inconsciente, mas é necessário que se lance em direção
às obras e monumentos da cultura que dizem dele mesmo. É pela mediação de
estruturas objetivas que o sujeito mesmo sendo desproporcional pode ir reapropriando
de si mesmo. Por isso, os símbolos da cultura, por sua objetividade, tornam-se um meio
para o sujeito ir-se reapropriando de si mesmo e ir-se tornando consciente. Eles
engendram em uma unidade o que no sujeito é desproporcional. Por isso o sujeito
interpretando os símbolos pode ir-se reapropriando de si mesmo e mudando sua ação no
mundo. Analisando a tragédia de Édipo-Rei e o percurso refletido a respeito do sujeito
ao longo desta pesquisa, pôde-se apresentar de forma mais nítida que é possível pensar
na reapropriação mesmo depois da desapropriação. Ao final da pesquisa, pode-se
afirmar que o sujeito, mesmo depois de desapropriado como origem da reflexão e se
revelando desproporcional, pode reapropriar-se de si mesmo e ir-se tornando consciente
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Desde la muerte de la religión hacia una fe post-religiosa con Paul Ricoeur.Casanova Del Solar, Christian January 2003 (has links)
Tesis para optar al grado de Magíster en Filosofía mención en Metafísica
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A hermeneutics of contemplative silence: Paul Ricoeur and the heart of meaningPetersen, Michele Therese Kueter 01 December 2011 (has links)
The practice of contemplative silence, in its manifestation as a mode of capable being, is a self-consciously spiritual and ethical activity that aims at a transformation of reflexive consciousness. I assert that contemplative silence manifests a mode of capable being in which we have an awareness of the awareness of the awareness of being with being whereby we can constitute and create a shared world of meaning(s) through poetically presencing our being as being with others. The doubling and tripling of the term "awareness" refers to five contextual levels of awareness, which are analyzed, including immediate self-awareness, immediate objective awareness, reflective awareness, reflexive awareness, and contemplative awareness. The analysis culminates with the claim that contemplative silence manifests a mode of capable being, one which creates the conditions of the possibility for contemplative awareness. A hermeneutics of contemplative silence manifests a deeper level of awareness--contemplative awareness--as a poetics of presencing our human solidarity. Contemplative awareness includes both an experience and an understanding of the proper ordering of our relational realities. My claim is that contemplative awareness can and should accompany the practice of contemplative silence in order to appropriate the meaning of a silence embodied in the here and now, through the hermeneutical endeavor. Contemplative awareness elicits movement in thinking, and involves the ongoing exercise of rethinking our relational realities in and for the world.
I join three moments in the hermeneutical process--description, explanation, and interpretation--with the three moments in the traditional religious journey to spiritual and ethical maturity--the purgative, the illuminative, and the unitive. I present a conceptual framework that opens to hermeneutics, and a way to think about ongoing appropriation of a mode of capable being as growth in the human capacity to make and carry meaning. The threefold way, as it is interpreted in this study, is a heuristic model of the invariant elements of the tradition of contemplative silence. There is reflexivity to the structure, because a study of the practice is an exemplification of the practice, which produces the very practice that it is talking about.
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”¡Ay, de la que tiene los pechos de arena!” : En studie av metaforiken i Federico Garcia Lorcas <em>Yerma</em>Wickberg Månsson, Adam January 2008 (has links)
<p>Föreliggande uppsats syftar till att undersöka metaforiken i Federico Garcia Lorcas drama Yerma. Undersökningen tar sin utgångspunkt i föreställningen att metaforiken är betydelsebärande för dramat. Metaforiken fokuseras genom en analys som syftar till att blottlägga struktur hos metaforerna. Denna analys fungerar som övergång till en tolkning med hermeneutisk prägel. I strukturanalysen tillämpas Max Blacks interaktionsteori och tolkningen utgår framförallt från Paul Ricoeurs hermeneutiska fenomenologi, vilken även ligger till grund för kombinationen av strukturanalys och hermeneutisk tolkning. Uppsatsen undersöker på detta vis metaforikens speciella karaktär i dramat och dess referens till verkets värld. Metaforerna ses som ingående i ett större nätverk i dramat och gemensamma mönster för uppbyggnad och uttryck urskiljs.</p><p>Nyckelord: Metafor, Metaforik, Federico Garcia Lorca, Yerma, Paul Ricoeur, dramatik, spansk litteratur.</p>
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Vad betyder min novell? : Författaren tolkar sin okända textSvensson, Morgan January 2010 (has links)
<p>All my short stories have been written in an intuitive way according to which no outline of characters, intrigue or plot was made in advance. A consequence of this process is that not even myself as the author is aware of the meaning of the texts and therefore I too have to interpret the stories. Because of the character of the text, I use an analysis of archetypes according to C. G. Jung’s analytic psychology. In addition to this I also use concepts from hermeneutical and existential phenomenology, represented here by Viktor Frankl, Emmanuel Lévinas, Martin Heidegger and Paul Ricoeur. The Jungian analysis shows that the content in the short story <em>Sjön</em> (The lake) in a high degree is structured in a way that correlates very well with this method. When it comes to the phenomenological thinkers, several of their concepts are applicable in my short story. In the philosophy of Frankl and Heidegger, the concept of <em>conscience</em> is a warning to the individual to take care of his life, which is a possible interpretation of the anxiety of my main character. When it comes to his seeking for the significance of an important earlier event in his life the concept of <em>memory</em> in the discourse of Ricoeur also bring some light to the understanding. Finally, the concept of <em>the Other</em> in Lévinas´ philosophy can explain his longing for a reestablishing of a meaning in his life.</p><p> </p>
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”¡Ay, de la que tiene los pechos de arena!” : En studie av metaforiken i Federico Garcia Lorcas YermaWickberg Månsson, Adam January 2008 (has links)
Föreliggande uppsats syftar till att undersöka metaforiken i Federico Garcia Lorcas drama Yerma. Undersökningen tar sin utgångspunkt i föreställningen att metaforiken är betydelsebärande för dramat. Metaforiken fokuseras genom en analys som syftar till att blottlägga struktur hos metaforerna. Denna analys fungerar som övergång till en tolkning med hermeneutisk prägel. I strukturanalysen tillämpas Max Blacks interaktionsteori och tolkningen utgår framförallt från Paul Ricoeurs hermeneutiska fenomenologi, vilken även ligger till grund för kombinationen av strukturanalys och hermeneutisk tolkning. Uppsatsen undersöker på detta vis metaforikens speciella karaktär i dramat och dess referens till verkets värld. Metaforerna ses som ingående i ett större nätverk i dramat och gemensamma mönster för uppbyggnad och uttryck urskiljs. Nyckelord: Metafor, Metaforik, Federico Garcia Lorca, Yerma, Paul Ricoeur, dramatik, spansk litteratur.
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Lära och Leva : Kunskapsutveckling hos personer med en ärftlig dövhet/hörselnedsättning / Learning and Living : Development of knowledge in people with a hereditary deafness/hearing lossRehnman, Anna-Carin January 2013 (has links)
The aim of this study is to explore the development of how people in different generations of a family with a hereditary hearing loss developed knowledge and to examine the role of the educational system and how it influenced this development. The research questions are: What is the prevalence of the deafness spoken of in the family chronicle? What different kinds of knowledge did the family members with deafness/hearing loss develop and how did they make use of them? In what ways may they have experienced their deafness/hearing loss as a suffering? What knowledge did they develop because the hearing loss recurred in several successive generations? The studied material includes answers from a questionnaire, different historical documents and sixteen interviews. Descendants of the first man born in the family in 1816 described as deaf. Among the descendants a total of 84 persons with a hereditary hearing loss have been found, at most in seven successive generations. The sixteen persons interviewed have spoken about themselves, their parent, mother or father-parent, with hearing loss. This has made it possible to explore the development of knowledge in different areas. The findings from the interviews are interpreted in four chapters where the development knowledge in the different generations has been related to each other and to the hearing loss. The study shows that the generations developed various forms of competence and knowledge and that this occurred mainly in the homes. The members of the family with hearing loss were educated by themselves. The role of public school was small. The last generation, however, has been able to carry out higher studies. The communicative practice at home was spoken Swedish, eye contact, a loud and clear voice and speechreading. The speech of children was read before the children themselves had to read the speech of others.
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Entre sens et expression : le concept d'imaginaire politique selon les oeuvres de Cornelius Castoriadis, Paul Ricoeur et Ernesto LaclauMolina Serrano, Vanessa Maria 05 1900 (has links) (PDF)
Ce mémoire approfondit le concept d'imaginaire politique par une recherche théorique de l'impact des imaginaires dans la constitution des phénomènes sociaux à travers lesquels se forment et se transforment les entités, les enjeux et les litiges que l'on estimera d'ordre politique dans une société. À partir d'une analyse discursive et thématique de l'emploi du syntagme « imaginaire politique » dans un corpus de textes scientifiques contemporains, au cours de laquelle sont mises en lumière les associations d'idées élaborées par les auteurs, est relevée la nécessité de chercher le rôle joué par les imaginaires dans l'institution du politique. Suite à une revue critique de la littérature permettant de systématiser la notion d'imaginaire comme un réseau ouvert en mutation constante reliant des axes de signification et des formes d'expression ancrant ces derniers dans l'expérience vécue, les liens intrinsèques entre imaginaires et politique sont développés selon trois théories du politique dégagées dans les œuvres de Cornelius Castoriadis, Paul Ricœur et Ernesto Laclau. Cette analyse théorique démontre que les écarts toujours renouvelés entre sens et expression affectent l'institution du politique dans les trois perspectives suivantes. Ils mènent à revoir la teneur des significations sociales motivant la remise en question des manières établies de penser et d'agir. Stimulés par l'échange d'opinions effectué au sein d'un espace public d'apparition, ils conduisent à remanier les pré-conceptions de la justice et, en participant à la synchronisation des perceptions de la violence, ils concourent à l'intégration de la communauté et à sa durée. Surtout, en étant à la base d'un ethos d'universalité, ils parviennent à donner une représentation de la totalité des différences sociales, objet ontologiquement impossible trouvant une manifestation momentanée dans les imaginaires.
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Vad betyder min novell? : Författaren tolkar sin okända textSvensson, Morgan January 2010 (has links)
All my short stories have been written in an intuitive way according to which no outline of characters, intrigue or plot was made in advance. A consequence of this process is that not even myself as the author is aware of the meaning of the texts and therefore I too have to interpret the stories. Because of the character of the text, I use an analysis of archetypes according to C. G. Jung’s analytic psychology. In addition to this I also use concepts from hermeneutical and existential phenomenology, represented here by Viktor Frankl, Emmanuel Lévinas, Martin Heidegger and Paul Ricoeur. The Jungian analysis shows that the content in the short story Sjön (The lake) in a high degree is structured in a way that correlates very well with this method. When it comes to the phenomenological thinkers, several of their concepts are applicable in my short story. In the philosophy of Frankl and Heidegger, the concept of conscience is a warning to the individual to take care of his life, which is a possible interpretation of the anxiety of my main character. When it comes to his seeking for the significance of an important earlier event in his life the concept of memory in the discourse of Ricoeur also bring some light to the understanding. Finally, the concept of the Other in Lévinas´ philosophy can explain his longing for a reestablishing of a meaning in his life.
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