Orientador: Wagner Wey Moreira / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação Fisica / Made available in DSpace on 2018-08-03T15:00:17Z (GMT). No. of bitstreams: 1 Martins_LeonardoTavares_M.pdf: 4596322 bytes, checksum: 027b178335469e4e8ab91b2a8f6154b6 (MD5) Previous issue date: 2003 / Resumo: No mundo contemporâneo, o corpo tem sido tratado sob diferentes perspectivas, que vão desde a redução da totalidade corporal, até a percepção de que o conceito de corpo é complexo e sistêmico. O discurso da corporeidade parece ostentar a preocupação por ver o corpo de forma a superar uma visão reducionista de corpo. Assim, podemos identificar no discurso da corporeidade, um componente que faz entender o corpo para além dos limites impostos pelo mecanicismo, pelas instituições, pela lei da causa e efeito. Este componente nos permite compreender que a redução da distância entre matéria e espírito é aproximar-se do Todo Corporal. Ao corpo, é dada a possibilidade de criar, de sonhar, de relacionar-se com o Eterno e Infinito. Corpo e Sagrado não estão, desta forma, distantes. A partir destas reflexões, utilizamos o referencial teórico da Análise de Discurso para identificar as aproximações entre o discurso da corporeidade e o significado da busca pelo sagrado. A conclusão deste trabalho propõe que, para a compreensão do Todo Corporal, é necessário superar a redução do corpo matéria, aceitando que a abertura à transcendência pode remeter, também, a um retomo ao sagrado / Abstract: In the contemporary world, the body has been approached from different perspectives, ranging from the reduction ofthe corporal totality, to the perception that the body concept is complex and systemic. Speech on the body seems to show the concern with seeing the body in a way to overcome a reductionist vision of it. Thus, one can identify in the speech on the body, a component that takes the understanding of the body beyond the limits imposed by the mechanicism, by the institutions and by the law of cause and effect. This component allows us to understand that reducing the distance between matter and spirit is approaching the Body as a Whole. The body gets the possibility of creating, of dreaming, of getting linked with the Eternal and the Infinite. The Body and the Sacred are not, thus, distant. Departing from these reflections, we used the referencial of the Analysis of Speeeh theory to identify the links between the speeeh on the body and the meaning of the seareh for the saered. As a eonclusion, this paper proposes that, for the understanding of the Body as a Whole, it is necessary to overeome the reduction of the body to matter, aeeepting that the opening to the transeendent ean send, too, to a retum to the saered. / Mestrado / Pedagogia do Movimento / Mestre em Educação Física

Orientador: Márcio Augusto Damin Custódio / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-26T07:54:10Z (GMT). No. of bitstreams: 1 Vieira_GabrielArrutiAragao_M.pdf: 1078546 bytes, checksum: 6293d6197371e4d5e74b8dbc53153c62 (MD5) Previous issue date: 2014 / Resumo: O objetivo desta dissertação é apresentar o modo como Arnauld interpreta a relação corpo-alma na união substancial estabelecida por Descartes como compatível à filosofia de Agostinho e mostrar que esta concepção está presente nas Paixões da Alma e nas Meditações. Primeiro investiga-se as objeções de Arnauld direcionadas a Descartes e suas respectivas respostas, considerando as comparações entre Descartes e Agostinho feitas por Arnauld como base para os questionamentos estabelecidos na discussão. Esta comparação se refere a aspectos fundamentais da concepção da união substancial em questão, a saber, ao princípio do cogito, à distinção real entre substância pensante e substância extensa e à afirmação de que o conhecimento formado por concepções puras do entendimento é mais certo que os conhecimentos formados através da imaginação e da experiência sensível. Na sequência, apresenta-se o modo como Arnauld no Examen utiliza o texto de Agostinho para defender Descartes de acusações de heresia, o que confirma a ideia de que Arnauld concebe a relação corpo-alma proposta por Descartes como compatível com a filosofia de Agostinho. Por fim, sustenta-se que a posição de Arnauld quanto à relação corpo-alma está presente nas Paixões da Alma e nas Meditações / Abstract: The objective of this dissertation is to present how Arnauld interprets the body-soul relation in substantial union established by Descartes as compatible with the philosophy of Augustine and to show that this conception is present in the Passions of the Soul and the Meditations. First we investigate the Arnauld¿s objections directed to Descartes and their respective answers, considering the comparisons between Descartes and Augustine made by Arnauld as the basis for the questions set out in the discussion. This comparison relates to fundamental aspects of the substantial union in question, namely, the principle of the cogito, the real distinction between thinking substance and extended substance and the assertion that knowledge formed by pure conceptions of the understanding is more certain that the knowledge formed through imagination and sensory experience. Following, we present how Arnauld uses Augustine¿s text to defend Descartes from accusations of heresy, which confirms the idea that Arnauld conceives the body-soul relation proposed by Descartes as compatible with the Augustine¿s philosophy. Finally, we show that the Arnauld¿s position about body-soul relation is present in the Passions of the Soul and the Meditations / Mestrado / Filosofia / Mestre em Filosofia

The main goal of this thesis is to describe the evolution of the concept of a world soul in the thought of Cambridge Platonist Henry More (1614-1687). However, this topic is discussed within the broader context of early modern philosophy and the birth of modern science. The philosophy of Henry More presents a very interesting confrontation between Renaissance Neo-Platonism and Cartesianism, early modern mechanicism and the newest scientific discoveries of his age, the notion of a world soul being exactly the point where all these thought currents meet. The classical conception of a platonic world soul in More's early thought later becomes the Spirit of Nature, a principle complimentary to mechanicism (and at the same time acting as its metaphysical foundation). Yet in order for the regularity of such phenomena as gravitation to be guaranteed, the Spirit of Nature has to be rid of any conscience and will of its own. However, besides this tendency to "strip" the world soul of its personal aspects, leading ultimately to the notion of a completely impersonal natural law, a deeper analysis of certain aspects of More's philosophical system shows also a determination to preserve the broader connections that tie the classical notion of a world soul to a specific world picture that does not necessarily fit...

Thesis (MA)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: The analysis of the system of speculative thought of Plato and Zoroaster, as found in Plato's Timaeus and Zoroaster's Gathas, seeks to compare a well-known philosophy, that of Plato, to a lesser known and often misunderstood system of speculative thought within a religion, namely Zoroastrianism. The purpose of such a comparison is to show that the speculative thought found in religion is often comparable to philosophy, as is the case in the doctrines postulated in the Gathas. It serves to illuminate the philosophy within a lesser known religion (Zoroastrianism) by comparing it to a well-known philosophy (that of Plato), and in doing so, to cast new light on both. The comparison of Plato and Zoroaster has been proposed and sometimes executed by other scholars as well. The main problem in these other comparisons, thus far, has been the fact that no historical contact or definite doctrinal influence of Zoroaster on Plato has been or is likely to be established. Though Plato might well have been familiar with Zoroastrian doctrines, this cannot be satisfactorily proven. This study does not depend on historical contact or doctrinal influence (though the possibility of the latter has been discussed), but compares the two doctrines independent of historical factors and is based solely on the striking similarities between these two systems of thought. This study has focussed on some of the basic concepts within the two doctrines, such as creation, the soul, and dualism. In this study I have emphasised the philosophical aspect of Zoroastrianism, though it is classified as a religion, because I believe that much of what has been classified as religion also incorporates speculative thought that can be analysed separately, and as a system of speculative thought it is comparable to other traditions of speculative thought, such as Greek philosophy. This comparison therefore seeks to counteract some of the assumptions about religions, and how they are studied, by focusing on the philosophical basis underlying the doctrines in the Zoroastrian religion. Another aspect to the comparison is a focus on the similarities of doctrine originating in two cultures previously held to be vastly different, namely Persian and Greek. There has previously been a tendency to consider the cultures of the classical and the ancient Near Eastern world as separate and completely distinct from each other, and in doing so, ignoring important historical contact. Although the historical interaction between these two areas has received increased attention, comparative investigations have emphasised the differences between the cultures of these regions, although similarities do abound and the comparison of analogous aspects of the various cultures could prove valuable to the study of the ancient world. Recognition of the larger context within which the various cultures of the ancient world operated can only add to the understanding of the ancient world, and pave the way for reassessing the traditions and world-views of various cultures. / AFRIKAANSE OPSOMMING: Die analise van die spekulatiewe denkstelsels van Plato en Zoroaster, soos uitgelê in Plato se Timaeus en Zoroaster se Gathas, beoog om 'n bekende filosofie te vergelyk met 'n minder bekende en dikwels wangeïnterpreteerde spekulatiewe denkstelsel binne 'n religie, naamlik Zoroastrisme. Die doel van so 'n vergelyking is om te demonstreer dat die spekulatiewe denkstelsel wat binne 'n religie gevind kan word dikwels vergelykbaar is met 'n filosofie, soos die geval is met die leerstellings/denkstelsels wat uitgelê word in die Gathas. Dit dien om die filosofiese binne 'n relatief onbekende religie (Zoroastrisme) uit te lig deur dit te vergelyk met 'n bekende filosofie (dié van Plato), en in die proses is dit moontlik dat daar nuwe lig gewerp kan word op albei. Die vergelyking tussen Plato en Zoroaster is al deur verskeie academici voorgestel en soms uitgevoer. Die hoofprobleem in al die vorige vergelykings is dat daar tot dusver by Zoroaster geen historiese kontak met of invloed op die leerstellings van Plato vasgestel kon word nie. Alhoewel Plato heel moontlik bekend kon gewees het met Zoroaster se leerstellings, kan dit nie bo alle twyfel bewys word nie. Hierdie studie voorveronderstel geen historiese kontak tussen of beïnvloeding deur die leerstellings van Zoroaster en Plato nie (hoewel die moontlikheid van laasgenoemde bespreek word). Dit is 'n vergelyking wat slegs gemotiveer is deur die treffende ooreenkomste tussen hierdie twee denkstelsels. My studie fokus op 'n aantal basiese konsepte binne die twee leerstellings, soos skepping, die siel, en dualisme. Ten spyte van die feit dat Zoroastrisme as 'n religie geklassifiseer word, word die filosofiese aspek van Zoroastrisme in hierdie studie beklemtoon, want ek glo dat baie sisteme wat as religieë geklassifiseer word spekulatiewe denke inkorporeer wat onafhanklik van die religie self as 'n spekulatiewe denkstelsel soos filosofie geanaliseer kan word, en verder ook vergelyk kan word met ander tradisies van spekulatiewe denkstelsels, soos die oud-Griekse filosofie. Hierdie vergelyking poog om die aannames oor religieë, insluitend aannames oor hoe religieë bestudeer moet word, teen te werk deur te fokus op die onderliggende filosofiese basis in die leerstellings van Zoroastrisme. 'n Ander aspek van die vergelyking is 'n fokus op die ooreenkomste tussen leerstellings wat hul oorsprong het in twee kulture (die Persiese en Griekse onderskeidelik) wat voorheen as heeltemal uiteenlopend en verskillend beskou is, en in die proses is die belangrike historiese kontak geïgnoreer. Alhoewel die historiese interaksie tussen die twee areas toenemend aandag geniet, word die kulturele verskille beklemtoon ten spyte van die feit dat daar veelvuldige ooreenkomste is en dat 'n vergelyking van ooreenkomste tussen verskeie kulture baie waardevol kan wees vir die studie van die antieke wêreld. 'n Waardering van die wyer konteks waarbinne die verskeie kulture van die antieke wêreld gefunksioneer het, kan net bydra tot 'n beter begrip van die antieke wêreld en die weg baan vir 'n herevaluering van die tradisies en wêreldbeskouings van die betrokke kulture.