Thesis (M.A.T.) -- School for International Training, 2006. / Advisor --Bonnie Mennell Includes bibliographical references (leaves 114-116).

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Made available in DSpace on 2015-04-17T15:01:47Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1070481 bytes, checksum: f43bd7634058817fe0add2fc85627a02 (MD5) Previous issue date: 2011-06-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Throughout history the analysis about the Nature of Being has been conducted between the soul (or spirit), to be immaterial, and the resulting awareness of the matter. Greeks in antiquity to modern times the debate has been made between philosophical idealism and philosophical materialism. From the nineteenth century is to have a contribution to the study of Spiritism. The purpose of this research was to examine the nature of being from the perspective of philosophers supporters of philosophical idealism, philosophical materialism and Spiritism. The methodological procedures adopted in the research, considering it is qualitative, exploratory and bibliographic aimed at identifying the relationship between spirit and matter, while the nature of being, in view of Spiritism. According to Spiritism the universe has an intelligent planning, where all resources are worked in co-creation of tiny beings, early in its evolution, to the angelic potencies to the Supreme Lord. The Spirit is the holder of intelligence, matter is only an instrument. / Ao longo da história da humanidade a análise acerca da Natureza do Ser tem sido conduzida entre alma (ou espírito), ser imaterial, e consciência resultante da matéria. Dos Gregos, na antiguidade, aos tempos atuais o debate tem sido efetuado entre o Idealismo Filosófico e o Materialismo Filosófico. A partir do século XIX passa-se a ter a contribuição do Espiritismo ao estudo. O objetivo da pesquisa foi examinar a natureza do ser sob a ótica dos filósofos adeptos do idealismo filosófico, materialismo filosófico e do Espiritismo. Os procedimentos metodológicos adotados na pesquisa, considerando que é qualitativa, exploratória e bibliográfica visaram identificar a relação entre espírito e matéria, enquanto natureza do ser, na visão do Espiritismo. Segundo o Espiritismo o Universo tem uma planificação inteligente, em que todos os recursos são trabalhados em regime de co-criação, dos ínfimos seres, no início de sua evolução, até as potências Angélicas com o Senhor Supremo. O Espírito é o detentor da inteligência, a matéria é apenas instrumento.

Intitulée : «La connaissance de soi, dans la perspective de Socrate», cette thèse a pour but d’étudier les caractéristiques de la démarche de Socrate, en ce qui concerne la connaissance de soi et son importance. La mise en œuvre de la vie humaine, telle qu’elle mérite d’être vécue, au sens socratique, est l’objectif indispensable de cet engagement philosophico-spirituel, qui consiste à rendre à l’homme, l’identité existentielle qui lui est essentiellement propre. C’est donc à la recherche de cette identité concrète, que Socrate a toujours invité ses interlocuteurs, et invite encore les lecteurs, à faire usage de leur intellect, afin de découvrir la partie la plus divine de leur âme. La question de la connaissance de soi, dans la perspective de Socrate relève plus précisément de la connaissance de l’âme, considérée comme le véritable soi, portant en elle l’empreinte divine. Par conséquent, se connaître soi-même vise la contemplation de cette particularité propre à l’homme, laquelle le conduit à son excellence. L’aspect subjectif de cette entreprise rationnelle, garantit totalement l’indépendance de l’individu, à la recherche de lui-même, lui permettant également d’acquérir les connaissances qui résident en lui, selon la théorie de la réminiscence. D’où la nécessité de s’appliquer à cette tâche essentielle de l’existence humaine, afin de lui donner un véritable sens humain. La connaissance de l’intelligible―faisant partie intégrante de sa recherche―, cet éveilleur de l’esprit a mis en œuvre, d’une manière extraordinaire, les outils essentiels de sa philosophie pratique, à savoir : la dialectique, la réfutation et la maïeutique, portées par son Amour, en vue de faire sortir ses semblables de leur caverne d’ignorance, en les invitant à se diriger vers le monde intelligible. Il ne s’agit donc pas de chercher un idéal, dans l’espoir de de s’y conformer, ce qui met en péril la liberté du sujet, mais de s’accomplir le plus concrètement, le plus parfaitement possible, comme un être humain excellemment achevé. C’est dans ce contexte précis, que la connaissance de soi, dans la perspective de Socrate, sera prise comme le modèle par excellence de cet accomplissement. / Entitled “Self-khowledge, from the perspective of Socrates” this thesis intends to examine fundamental characteristics of the Socrates’ authentic approach to self-knowledge, and the utmost importance of it. Implementation of human life, as it deserves to be lived, in the Socratic sense of the word, is the essential purpose of this philosophical and spiritual commitment, which aims at giving back to the human being the ontological identity, of his own by essence. Therefore, Socrates always invited his interlocutors, and still now invites his readers, to search for this concrete identification, and to use their intellect in order to discover the most divine part of their soul. The self-knowledge problem in the Socrates’ perspective is questioned here, for it precisely comes from the soul knowledge, considered as the genuine one-self, bearing in it the heavenly imprint. Therefore, “to know one-self“ aims at contemplating the divine part of our one-self, which leads the man to his excellence, as such he is destined to become. The subjective aspect of this rational enterprise gives a guarantee of total independence to the individual seeking his one-self. It also allows him to acquire the knowledge that lies in him according to the “reminiscence theory, “hence the necessity for him is to take great care of this essential task of a human life, in order to give it a real human significance. To know what is intelligible, being an integral part of his research, “He who awakened the mind“developed in a wonderful manner essential tools of his practical philosophy which are: dialectics, refutation, maieutic, as supported by his Love, intending to let his fellow-men to get out of their “cave“ of ignorance, by inducing them to head for the intelligible world. It does not mean to seek an ideal with the hope to look like it, which unquestionably puts at risk the individual’s freedom, but to find out one’s own fulfilment in the most possible concrete and perfect way as an excellently accomplished human being. In this very context, self-knowledge, such as Socrates meant it, will be considered as the pre-eminent model of this accomplishment.

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La presente tesis tiene como objeto de análisis, por un lado, un conjunto de poemas postmodernistas y vanguardistas de Magda Portal (Lima, 1900-1989) y dos poemas representativos de Ave Soul, de Jorge Pimentel (Lima, 1944). Por el otro, los manifiestos suscritos por Portal en la revista Flechas(1924) y la revista de cuatro nombres distintos, Trampolín-Hangar-Rascacielos-Timonel (1926-1927), así como los manifiestos suscritos por Pimentel en “Palabras urgentes” (1970), “El punto sobre la I” (1971) y “Poesía integral”(1970). El objetivo consiste en reflexionar sobre ambos poetas a partir de sus manifiestos; luego, analizar sus poemas con el fin de corroborar la coherencia entre la teoría y praxis en cada autor, así como sus coincidencias. En esta investigación sostenemos que ambos autores problematizan, discuten y amplían el concepto de “vanguardia” al proponer que la innovación vanguardista no solo debe partir de una reflexión sobre el plano estético-literario, sino también de la mirada crítica sobre la historia y una actitud orientada hacia la acción. En la poesía postmodernista de Magda Portal podremos apreciar ciertos toposque serán patrones compartidos intertextualmente con otras escritoras de la época como Alfonsina Storni y Concha Méndez. En Una esperanza i el mar(1927), su libro vanguardista por excelencia, observaremos cómo combina su preocupación por innovar estéticamente en diversos aspectos formales del texto (desde la ruptura del ritmo, el juego tipográfico, la inclusión de símbolos tradicionales como el mar al lado de símbolos modernos como los rascacielos) con su agenda política que busca reivindicar el lugar de la mujer en la ciudad moderna. Por su parte, en la poesía de Jorge Pimentel encontraremos también un ímpetu por asumir una actitud vanguardista en cuanto a la creación literaria. Así, apreciaremos cómo, desde una preocupación estético-política, el poeta plasmará en su obra el carácter caótico de la ciudad y el padecimiento de los sujetos que la habitan. Además, desde una perspectiva de género, observaremos cómo sus poemas plasman la lucha de una sociedad patriarcal que regula el cuerpo masculino y excluye a ciertos sujetos marginales. / Tesis

Une dizaine de compagnies s’efforcent actuellement au Japon d’améliorer le réalisme d’ersatz humains commercialisés comme poupées sexuelles sous le nom de love doll. L’enquête, principalement menée au sein de la firme Orient Industrie – leader sur le marché des reproductions de corps féminins – porte sur le travail de recherche mené par les designers, les ingénieurs et les commerciaux pour donner aux poupées, sur le plan technique, esthétique et marketing, l’apparence d’êtres conscients, dotés d’une vie intérieure. Quels procédés mettent-ils en œuvre pour créer un « effet de présence »? En évitant de reproduire l’humain à l’identique, ils élaborent une créature imaginaire qui questionne ce qu’est l’humain, au-delà de la forme. Cette créature, dont la fonction première est de susciter le désir, s’offre paradoxalement comme une sorte de véhicule vacant, absent, en attente, qui simule l’humain en s’en faisant le miroir… renvoyant ses créateurs, ses utilisateurs et peut-être aussi la société tout entière à la problématique de la personne comme réceptacle. La thèse se compose de trois parties qui abordent la love doll sous ses aspects principaux : en tant que « substitut » (migawari), en tant que « miroir » (kagami), en tant que « double » (bunshin). Ces trois termes sont, dans l'ordre, les plus souvent évoqués par ses créateurs autant que par ses utilisateurs. Ils correspondent à trois discours qui contribuent à faire de la love doll le produit d’un travail collectif et interactif visant, sous couvert de jeu, à construire la notion même d’humain. / Most of the artificial life systems produced in Japan are designed to create a humanlike presence. My researches target the market of life-size dolls equipped with articulated skeleton and a silicone flesh truer than nature. More precisely, it relates to these love doll that less than a dozen companies are currently improving, establishing themselves as the world leaders in this pioneer field. One company particularly got my attention : Orient Industry – the first company in the history of japanese doll business – plays a key role in driving innovation. I focused on the manufacturing process of these products marketed as “substitute wives”, trying to understand how engineers, designers and trade marketing specialists give the doll the appearance of a thinking and feeling being. It appeared that they did not try to create an exact reproduction of a person, but – on the contrary –, something unreal, empty and incomplete. My goal was ultimely to understand the way interaction with objects could be made possible in Japan, through dolls developed as “vacant vehicles”… The study of these realistic bodies led me to understand how Japanese succeed in creating life and consciousness out of inanimate objects. The thesis is composed of three parts which deal with the main aspects of the love doll : she is talked about as a “substitute” (migawari), as a “mirror” (kagami) and as a “double” (bunshin). These three words are the most oftenpronounced by its creators as much as by its users. They correspond to three discourses which contribute to brand the love doll as collective and interactive work aiming, in the guise of game, to build the concept of human.

The present thesis deals with the question of goodness in ethical thinking of Plato and Aristotle. The work aims to answer two research questions: How did Plato and Aristotle perceive the essence of goodness in human life? What are we supposed to do in order to accomplish human well-being? The first chapter contains a brief summary of ethical ideas of both philosophers. In the following chapters their concepts of areté, soul and goodness are analysed and compared. The comparison supports the fact that both Plato and Aristotle basically agreed on the essence of human goodness. They consider it the sole criterion of human well-being, both of them connect it with moral values and argue that it can be only achived through life in accordance with the virtues. On the other hand, Plato and Aristotle differ from each other in the way how can be such human goodness and well-being achieved. Aristotle's views based on the ethical issues, however, can not be perceived as totally different from those of Plato, but rather as a further elaboration and supplement of his ideas and opinions.

This thesis deals with the relation of Hellenic philosophy to evolutionary biology. The first part entails an explication of Hellenic cosmology and metaphysics in its traditional understanding, as the Western component of classical Indo-European philosophy. It includes an overview of the relevant contributions by the Presocratics, Plato, Aristotle, and the Neoplatonists, focusing on the structure and origin of both the intelligible and sensible worlds. Salient aspects thereof are the movement from the transcendent Principle into the realm of Manifestation by means of the interaction between Essence and Substance; the role of the Logos, being the equivalent of Plato’s Demiurge and Aristotle’s Prime Mover, in the cosmogonic process; the interaction between Intellect and Necessity in the formation of the cosmos; the various kinds of causality contributing to the establishment of physical reality; and the priority of being over becoming, which in the case of living organisms entails the primacy of soul over body. The first part of the thesis concludes with a discussion of the implications of Hellenic cosmology and metaphysics for evolutionary biology, including an affirmation of final and formal causality over and against its rejection by the modern scientific project. The second part commences with a delineation of organic form and transformation, emphasizing the mathematical foundations thereof. It continues with a critical consideration of the modern evolutionary theory on both scientific and philosophical grounds. In the process a fundamental distinction is made between micro- and macro-evolution, involving the reshuffling of existing genetic material which is acted upon by natural selection, and the production of new genetic material by means of macro-mutations, respectively. In the remainder of the thesis the macro-evolutionary process is described as mainly lawful, directed and convergent, instead of contingent, undirected and divergent as postulated in the modern evolutionary synthesis. This approach does not preclude the recognition of exceptions, due to the limitation of Intellect by Necessity – that is to say, of teleology by mechanism. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)

Submitted by Andrea Hayashi (deachan@gmail.com) on 2016-06-21T16:59:01Z No. of bitstreams: 1 dissertacao-josadaque-martins-silva.pdf: 1078446 bytes, checksum: 320bf2c866cb3fa829285f2a4dec34d3 (MD5) / Approved for entry into archive by Andrea Hayashi (deachan@gmail.com) on 2016-06-21T17:11:34Z (GMT) No. of bitstreams: 1 dissertacao-josadaque-martins-silva.pdf: 1078446 bytes, checksum: 320bf2c866cb3fa829285f2a4dec34d3 (MD5) / Made available in DSpace on 2016-06-21T17:11:34Z (GMT). No. of bitstreams: 1 dissertacao-josadaque-martins-silva.pdf: 1078446 bytes, checksum: 320bf2c866cb3fa829285f2a4dec34d3 (MD5) Previous issue date: 2014-11-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Procurar-se-á neste trabalho expor certas direções para um estudo da correlação entre as noções de “vontade” e “medida” no diálogo De beata uita de Santo Agostinho. O diálogo De beata uita consiste numa reflexão sobre a natureza da felicidade, tendo como ponto de partida o desejo universal de ser feliz. Ao perguntar-se pela natureza da felicidade, Santo Agostinho se dá conta de que o ser humano só pode ser feliz se tem o que quer, mas, como aprende de Cícero, constata que ter o que se quer é diferente de ser feliz, pois é possível não ser feliz tendo tudo o que se quer, uma vez que nem sempre o ser humano deseja aquilo que é bom. Sob essa perspectiva, a posse de bens pode ser compatível com a infelicidade – sinônimo de indigência –. Para evitar a infelicidade ou corrigir o desejo equivocado, requer-se sabedoria, a medida da alma que orienta a vontade para desejar o que é bom. É ela também que, no limite, orienta para a busca e a posse de um bem que não se perca, o único capaz de corresponder ao desejo da felicidade. Tal bem só poderá existir numa natureza divina. Assim, o tratamento dado ao tema da felicidade no De beata uita não se reduz à identificação de uma realidade que satisfaça o desejo de ser feliz, mas implica necessariamente uma investigação da vontade em sua relação com algo que a oriente, isto é, a sabedoria ou medida da alma. / The aim of this thesis is to show some possibilities for a study of the correlation between the concepts of “will” and “measure” in St. Augustine’s dialogue De beata uita. This dialogue is a reflexion about the nature of happiness, and its starting point is the universal wish of being happy. Asking about the nature of happiness, Augustine realizes that human beings can be happy only if they got what they want, but on the other hand, as he learns from Cicero, he notes that having what is wanted is different from being happy, because human beings do not always want what is good for them and, so, might be submissive to the malice of their own will. Seen from this perspective, the possession of temporal goods can be compatible with unhappiness - synonymous with indigence - if one has no wisdom, i.e., the measure of the soul that guides the will to desire what is good. Augustine, because of this, looks for a good whose possession may not be lost, an imperishable, immutable, permanent and independent good. Such goodness can exist only in a divine nature, whence the assertion that happiness is in God. Therefore, the topic of happiness, in De beata uita, is not limited to the identification of a reality that satisfies the desire for being happy, but it is directly related to the theme of the will, because the desire for happiness is a desire for an immutable good (God). So, as it was already mentioned, the aim of this thesis is to examine the meaning assigned by Augustine for wisdom as a measure of the soul (and, therefore, as a guideline of the will), in the pursuit process for happiness.