Submitted by Reginaldo Soares de Freitas (reginaldo.freitas@ufv.br) on 2018-06-05T13:36:29Z No. of bitstreams: 1 texto completo.pdf: 1076953 bytes, checksum: 265ba8ed1641df5086b81afbe3daaac9 (MD5) / Approved for entry into archive by Reginaldo Soares de Freitas (reginaldo.freitas@ufv.br) on 2018-06-05T13:36:44Z (GMT) No. of bitstreams: 1 texto completo.pdf: 1076953 bytes, checksum: 265ba8ed1641df5086b81afbe3daaac9 (MD5) / Approved for entry into archive by Reginaldo Soares de Freitas (reginaldo.freitas@ufv.br) on 2018-06-05T13:37:09Z (GMT) No. of bitstreams: 1 texto completo.pdf: 1076953 bytes, checksum: 265ba8ed1641df5086b81afbe3daaac9 (MD5) / Made available in DSpace on 2018-06-05T13:37:22Z (GMT). No. of bitstreams: 1 texto completo.pdf: 1076953 bytes, checksum: 265ba8ed1641df5086b81afbe3daaac9 (MD5) Previous issue date: 2017 / Propõe-se, nesta investigação de natureza bibliográfica, uma leitura da obra Emílio, de Rousseau. Trata-se de examinar a relação entre os princípios educativos da autonomia e da sociabilidade na concepção de educação de Rousseau e as duas noções de conhecimentos úteis - as coisas e a prática das virtudes. Na aprendizagem, tais noções consistem em objetos de conhecimentos úteis para o educando desenvolver sua autonomia e a sua sociabilidade e, por conseguinte, harmonizar na sua formação a ordem moral e a ordem natural. A concepção de educação do filósofo se constitui como uma crítica ao ensino moral da educação convencional, cuja aprendizagem acontecia por meio da imposição de regras de condutas e pelas representações da realidade. Essa educação moral forma o homem civil que em sociedade vive em contradição: não sabe se age conforme suas inclinações naturais ou de acordo com os deveres exigidos no meio social. O ponto-chave da pesquisa é demonstrar que os objetos de conhecimento (os objetos físicos e a prática do bem) são instrumentos úteis na aprendizagem de Emílio para desenvolver a sua autonomia e a sua sociabilidade. É por meio da educação e da interferência do educador que esses dois princípios (autonomia e sociabilidade) são desenvolvidos e vinculados na formação do discípulo. Assim é possível formar o “homem raro”, que é o selvagem que vive em sociedade, justamente porque conserva sua liberdade e desenvolve sua consciência moral. A lição que Rousseau ensina e a de pensar o contexto do ensino verdadeiro (no sentido real), conciliado com a natureza humana e com a construção de uma educação para a autonomia e para a sociabilidade. / This bibliographical investigation offers a reading of Rousseauºs Emile. The research examines the relationship between the educational principles of autonomy and sociability in Rousseauºs thought and the two ideas of useful knowledge - the things and the practice of virtues. In relation to learning, these ideas consist in objects of knowledge that are useful for learners to develop their autonomy and their sociability and, consequently, to harmonize, in their formations, the moral and the natural orders. The philosopherºs concept of education constitutes itself as a criticism to the moral teaching of conventional education, in which learning happened by the imposing of rules of conduct and by the representations of reality. This moral education forms the civic man who, in society, lives in contradiction: he does not know if he acts according to his natural inclinations, or according to the duties demanded in the social context. This research aims at demonstrating that the objects of knowledge (the physical objects and the practice of good) are useful instruments in Emileºs learning for developing his autonomy and his sociability. It is through education and the interference of the educator that these two principles (autonomy and sociability) are developed and associated in the formation of the leamer. Thus, a “rare man” can be formed, a savage that lives in society, precisely because he preserves his freedom and develops his moral consciousness. Therefore, Rousseau proposes thinking about the context of true learning (in the real sense) reconciled with human nature and with the construction of an education directed towards autonomy and sociability.

Orientador: Roberto Romano / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-07-24T07:42:39Z (GMT). No. of bitstreams: 1 Silva_GenildoFerreirada_M.pdf: 4319062 bytes, checksum: 536c87ca9d2984ab332faf57e150c44e (MD5) Previous issue date: 1998 / Resumo: Não informado / Abstract: Not informed. / Mestrado / Mestre em Filosofia

No description available.

The significance of this opera, Le Devin du Village, lies not in the fact that it is great music, but in the fact of its historical importance. Its appearance in 1752, with its revolutionary ideas, heralds the coming of what we consider today as native French comic opera; i. e., native in the sense that it is composed by Frenchmen, although adapted from the Italian style in many respects. Another claim of uniqueness that might be made for this work is that its composer was no recognized musician, but one of the greatest pre-Revolution philosophers. His open-minded ness and eagerness to break loose the bonds of the traditional French "Chauvinism" and musical isolationism, brought forth this musical effort on his part, clothed in native atmosphere, yet embodying the spirit of Italian music. From the private library of Isaac Lloyd Hibberd, the writer was fortunate in having access to a first edition of Le Devin du Village, which has added greatly to an appreciable understanding of the music of this work.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

This study examines the role of not-knowing, particularly ignorance and irony, in our project of becoming persons. First, I draw upon Jean-Jacques Rousseau to articulate the concept of becoming a person. Considering Emile’s education as well as Sophie’s in Emile, I interpret becoming a person as cultivating the masculine (autonomy) and feminine (relationality), which enable us to live for ourselves and for others in a society. I then argue that ignorance and irony play a key role in our continuous project of becoming persons in childhood and adulthood, respectively. I draw upon Rousseau to discuss ignorance. Ignorance refers to the complete ignorance of things that do not originate from the child’s immediate experience. I focus on Rousseau’s notion that ignorance secures an open mind, which enables a child to begin a relationship with nature, things, and others. I draw upon Jonathan Lear to discuss irony. Irony refers to the loss of one’s routine understanding of her practical identity (social role), which inspires her aspirational understanding of the identity. I focus on Lear’s idea that irony allows an adult to keep an open mind, which enables her to be a subject in a social role, who continues to constitute herself via the role. Thus, I propose a model of becoming a person, in which ignorance and irony play the key role in forming and transforming a person, respectively, by securing an open mind as a person in childhood and adulthood, respectively. Lastly, I explore the application of this model to higher education today. I argue that ignorance and irony can be discussed not only as the two stages of life (childhood and adulthood) but also as the two phases of growth (formation and transformation) which can be concurrent in (young) adulthood. I then propose a pedagogy centered around ignorance and irony, which allows students to learn to become persons in formative and transformative ways. I suggest that this can be a model of moral education in higher education, which not only responds to the current mental health crisis but also revives the tradition of liberal education.

This thesis is a comparative study of Rousseau's philosophy on education, with emphasis placed on the practical arts, to show how his philosophy of practical arts has influenced the philosophy of present day industrial arts in the secondary schools of the United States.

Le but de ce mémoire est d'examiner le fondement de la morale dans la Profession de foi du vicaire savoyard de Jean-Jacques Rousseau. Cet auteur montre d'abord que l'homme ne peut trouver le bonheur uniquement dans le développement de sa raison et dans le progrès de la technique. L'essentiel de la morale serait dans nos sentiments primaires, à savoir l'amour de soi et la pitié. La Profession de foi vient approfondir davantage la question du sentiment tout en questionnant la philosophie de Descartes et d'Helvétius. Le fondement de la morale ne se situe pas uniquement dans la raison ou dans la rationalisation de l'intérêt. Il se situe dans la conscience de l'homme. Dieu se manifeste en nous par le sentiment. La morale de Rousseau est développée à travers une religion naturelle et celle-ci doit être accompagnée sur le plan politique par une religion civile.

Le désir de solitude est omniprésent dans l'œuvre de Jean-Jacques Rousseau et de Henry David Thoreau. Dans leurs cas, elle s'accompagne d'une expérience de la nature. Ce mémoire propose une étude des raisons qui poussent ces deux auteurs à rechercher cette solitude. Le premier chapitre analyse la solitude originelle évoquée dans le Discours sur l'Origine et les Fondements de l'Inégalité parmi les Hommes. Rousseau y vante le mode de vie solitaire et autosuffisante de l'homme du pur état de nature. Nous verrons dans le deuxième chapitre, comment l'auteur explique dans les Lettres à Malesherbes et les Rêveries du promeneur solitaire sa nature solitaire et le rôle accessoire de la nature. Dans le troisième, nous examinons ses Confessions où il exprime son désir de vivre éloigné des hommes qui le tourmentent. Le quatrième chapitre est consacré à Thoreau et son désir de vivre une vie indépendante et délibérée en pleine nature. Il explique ce désir dans son livre bien connu Walden. Le cinquième chapitre se concentre sur les excursions de Thoreau.

No description available.