Submitted by Cleide Dantas (cleidedantas@ufpa.br) on 2014-10-10T12:39:21Z No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_SofrimentoConhecimentoSi.pdf: 629484 bytes, checksum: e5d15b19c61160c8bb7a4db3c75f1cf6 (MD5) / Approved for entry into archive by Ana Rosa Silva (arosa@ufpa.br) on 2014-10-10T13:20:45Z (GMT) No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_SofrimentoConhecimentoSi.pdf: 629484 bytes, checksum: e5d15b19c61160c8bb7a4db3c75f1cf6 (MD5) / Made available in DSpace on 2014-10-10T13:20:45Z (GMT). No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_SofrimentoConhecimentoSi.pdf: 629484 bytes, checksum: e5d15b19c61160c8bb7a4db3c75f1cf6 (MD5) Previous issue date: 2013 / Esta pesquisa busca explicar em que consiste o fundamento do sofrimento para a filosofia de Schopenhauer, especialmente segundo sua obra magna O mundo como vontade e como representação, partindo de uma concepção de natureza que espelha a Vontade em sua contradição consigo mesma, percorrer seus graus de objetivação até chegar ao “ápice” que se apresenta na consciência humana, e, através dela, compreender que o conhecimento, produzido como um apêndice para servir de auxílio na complexidade inerente a esta consciência, na realidade se comporta como um “parasita” trazendo, assim, pela via da individualidade e do corpo, uma consciência de ansiedade e impotência. Busca-se explorar o porquê da limitação desse conhecimento teórico frente a vontade e, pelo sentido contrário, explicitar a sentimentalidade, enquanto via de acesso a essa vontade, no corpo, torna-se como uma saída possível para a percepção de si, a qual, se for trabalhada em conjunto com o conhecimento teórico, oferece uma “melhor consciência” frente ao inexorável sofrimento. / This research seeks to explain what constitutes the basis of suffering in Schopenhauer's philosophy, especially, in his magnum opus The World as Will and Representation. From a perspective of nature that mirrors the Will in its contradiction itself, go seek their degrees of objectification until reach the "summit" that presents itself in human consciousness, and through it, to understand that the knowledge produced as an appendix to serve as a help to the inherent complexity of this awareness, actually behaves like a "parasite" thus bringing through the path of individuality and body, a consciousness of anxiety and impotence. We seek to explore the reason of the limitation of this theoretical knowledge that faces the will and, in the other hand, explain how the sentimentality as a way of access to the will, in the body, it is presented as a possible solution to the perception of self, in which, if it works in conjunction with the theoretical knowledge, offers a "better consciousness" against the relentless suffering.

La tesis, asumido el carácter novedoso que Schopenhauer confiere a su filosofía, parte del presupuesto de que Kant, Schopenhuaer y Nietzsche constituyen una secuencia histórica capital en la crisis del concepto moderno de razón. Desde ese presupuesto, se expone la filosofía de Schopenhauer estructurada en torno a cuatro capítulos: Capítulo I: Schopenhauer y la filosofía de Kant (el sentido en que Schopenhauer, según su propia afirmación es continuador de Kant); Capítulo II: Una filosofía de perspectivas: Schopenhauer entre el materialismo y el idealismo (pretende precisar la posición schopenhaueriana frente al realismo y al espiritualismo); Capítulo III: Materia y Voluntad. Nominalismo y Platonismo. Hacia una nueva antropología. (planteado en tres secciones: el mundo como Voluntad; el mundo como representación y aportaciones a la antropología). Capítulo IV: La cultura: el arte y la moral como formas de la cultura.(ante el carácter negativo de la realidad y el pesimismo de su metafísica, es la cultura frente a la idea de progreso, la forma superior de conocimiento. Todo ello se expone en permanente discusión con Kant y Nietzsche. En esta tesis, se hace patente que la filosofía de Schopenhauer conserva plena actualidad como punto de reflexión para la desazonada conciencia contemporánea. / Once the novelty that Schopenhauer confers his philosophy is assumed, the thesis starts from the proposal that Kant, Schopenhuaer and Nietzsche constitute a historical sequence of import within the crisis of the modern concept of reason. Schopenhauer´s philosophy is expounded over four chapters from this perspective, with the intention of showing that it is thus fulfilled: Chapter I: Schopenhauer and the philosophy of Kant (which sets out the sense in which Schopenhauer, according to his own declaration, is a continuation de Kant); Chapter II: A philosophy of perspectives: Schopenhauer between materialism and idealism (this chapter seeks to define precisely the Schopenhauerian position towards realism and spiritualism); Chapter III: Matter and Will. Nominalism and Platonism. Towards a new anthropology (three sections in all). Chapter IV: Culture: art and morals as forms of culture (the last proposal of Schopenhauer in the face of the negative character of reality and the pessimism that his metaphysics places to the fore is culture versus the idea of a predominant progress within the era, culture which is embodied in art, a higher form of knowledge, which momentarily silences the bitter fight for life, and in morals which reaches it zenith in the negation of life). All this is presented in continued discussion with Kant and Nietzsche. Schopenhauer´s philosophy recovers full actuality in this thesis as a point of thinking for the upsetting modern conscience.

Le philosophe Friedrich Nietzsche est connu pour sa critique des valeurs chrétiennes. L'objet de notre intérêt concerne particulièrement son examen du sentiment chrétien par excellence qu'est la pitié. Le philosophe la condamne en affirmant qu'au-delà des apparences de bienveillance et de compassion, la pitié n'est que cruauté et ressentiment. Cette approche situe Nietzsche parmi les "penseurs du soupçon" car il surprend sous le sens traditionnel ou courant des différentes valeurs morales un sens caché ou, autrement dit, un sens profondément enfoui dans la conscience des hommes. On dit du philosophe qu'il est un "généalogiste de la morale" car il fait justement enquête pour démasquer le sens authentique des idéaux moraux promus par le christianisme. Cette recherche met en évidence l'idée que, en ce qui concerne la pitié, Nietzsche s'adresse non pas très largement à l'institution chrétienne dans son ensemble, mais plus précisément au maître de ses jeunes années Arthur Schopenhauer. Ce dernier est considéré comme le premier penseur à avoir envisagé que l'intellect est soumis à une force obscure et englobante qui le transcende. Nietzsche lui emprunte une grande part de sa conception du monde et la rupture qu'il établit avec cette première influence est tardive dans son oeuvre. Nous découvrons que c'est très spécifiquement à la conception de la pitié telle que défendue par Schopenhauer que Nietzsche s'attaque lorsqu'il dénonce la perversion et le mensonge qui lui sont inhérents. C'est cette influence de Schopenhauer dans la critique nietzschéenne de la pitié qui est au coeur de notre initiative pour mieux comprendre l'oeuvre critique du philosophe de la "volonté de puissance" et de l'"éternel retour". Nous trouvons un grand intérêt à retracer les origines d'une pensée qui, encore aujourd'hui suscite la controverse. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Pitié, Nietzsche, Schopenhauer, Christianisme.

Šiame darbe atsispindi A.Schopenhauerio meno filosofijos pamatinės idėjos. Mąstytojas nuodugniai iškristalizuoja estetinės patirties sampratą remdamasis Platoniškosios idėjos pirmavaizdžiu. Kadangi A. Shopenhaueriui meninis patyrimas užima kilniadvasiškiausią gyvenimo pakopą. Jam itin rūpi paneigti, betikslės, voliuntaristinės, iracionalios valios viešpatavimą, ištrūkti iš valios vergystės. Filsofas padaro radikalią perskyrą atribodamas pagrindo principo pažinimą nuo estetinės – kontempliacinės patirties plotmės. Jis kelia klausimą: kas gali pažinti grynąsias pasaulio formas? Ir iš kart nedvejodamas atsako: tik geniali būtybė, pakylanti virš kasdieniškos rutinos persisunkusios praktinių reikmių. Nes paprasto žmogaus kasdieniškas žvilgsnis nuolatos skendi pragmatiškumo ir suinteresuotumo liūne. Tik genijus, A. Schopenhauerio samprotavimais sugeba pamatyti patį daiktą, pažvelgti objektyviai, atsisakydamas pagrindo principo. Šitokiu judesiu genijus paneigia valią ir trumpai akimirkai suranda ramybės užuovėją. Mąstytojas padaro plačią valios objektyvacijos skleistį norėdamas parodyti kokiuose meno kūriniuose ir per kokią materiją ji kyla iki aukščiausios pakopos. A.Schopenhaueris pradėdamas nuo Architektūros remiasi štai tokiomis medžiagomis, kurios atskleidžia žemiausią valios objektyvacijos pakopą: sunkis, kietumas, sankaba. Ir baigia muzikos menu, kuri yra betarpiškas valios atspindys. Nes tik muzikos mene persipina visos valios pakopos. Toliau svarbų vaidmenį suvaidina I... [toliau žr. visą tekstą] / The thesis presents fundamental ideas of A. Schopenhauer’s philosophy of art. Following the original Platonic ideas, the thinker developed the concept of aesthetic experience. A. Schopenhauer’s artistic experience is positioned in the noblest level of life; he seeks to deny domination of purposeless, voluntary and irrational will and to escape from slavery of will. Philosopher makes a radical separation between recognition of principle of basis and aesthetical-contemplate experience. Moreover, he raises the question about who is capable of knowing the absolute forms of the world. And he gives the answer namely, that only a genial being which can leave the everyday routine full of practical needs behind is able to do that, because an ordinary human being’s everyday attitude is covered by pragmatism and interests. According to A. Schopenhauer, only genius can see the thing as such, maintain an objective attitude and ignore the principle of basis. In this way the genius denies the will and is able to find the moment of peace. The thinker discusses objectivation of will, seeking to show in which pieces of art and in what substances it reaches the highest level. Starting with architecture, A. Schopenhauer refers to the following substances presenting the lowest stage of objectivation of will: gravity, hardness, adherence. The final element is the art of music which is a direct reflection of the will. All stages of the will are presented in the art of music. Moreover, I. Kant plays... [to full text]

Thesis (Ph. D.)--Ohio State University, 2007. / Full text release at OhioLINK's ETD Center delayed at author's request

Zugl.: Berlin, Freie Univ., Diss., 2006

Thesis (M.F.A.)--Rochester Institute of Technology, 2009. / Typescript.

Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2011 / Bibliografia: f. 86-90 / Esta pesquisa tem como objetivo demonstrar a possibilidade de conceber a liberdade no âmbito da afirmação da Vontade de vida na filosofia de Schopenhauer e que, por conseguinte, em sua filosofia, a concepção de liberdade torna-se problemática. Tentar-se-á / This research aims to demonstrate the possibility of conceiving freedom in the affirmation of the Will of Schopenhauer's philosophy on life and, therefore, in his philosophy, the concept of freedom becomes problematic. Will try to demonstrate that, when c

Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2008 / Bibliografia: f. 105-107 / O estudo almeja indicar as formas do conceito razão no pensamento de Schopenhauer, quais sejam, a razão teórica, a razão prática e a razão ético-mística, sendo que esta última não foi mostrada conceitualmente pelo filósofo. A primeira dessas formas serve- / Die Studie zeigt das Konzept im Gedanke von Schopenhauer, nämlich die theoretische Vernunft, die praktische Vernunft und die ethisch-mystische Vernunft, Letztere wurde von dem Philosophen nicht konzeptionell gezeigt. Die erste dieser Formen wird durch das

Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2010 / Bibliografia: f. 190-192 / Em linhas gerais o trabalho procura apresentar uma aproximação entre as filosofias de Schopenhauer e Nietzsche, essencialmente no que tange a compreensão da diferença entre Vontade e Uno-primordial. O trabalho procura delinear os elementos que compõem a q / Overall, the study intends to show a connection between them philosophies of Schopenhauer and Nietzsche, especially concerning the Understanding the difference between Will and Ur-eine. The job search outline the elements that make up the question of rede