Spelling suggestions: "subject:"spinoza"" "subject:"espinoza""
131 |
Sobre a constituição política do Real: apropriação e liberdade na modernidadeCarvalho, Rodrigo Chaves de Mello Rodrigues de 18 March 2009 (has links)
Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-10-06T11:51:10Z
No. of bitstreams: 1
rodrigochavesdemellorodriguesdecarvalho.pdf: 375865 bytes, checksum: 02416ee6051281383449855f83e6d645 (MD5) / Approved for entry into archive by Diamantino Mayra (mayra.diamantino@ufjf.edu.br) on 2016-10-06T12:31:40Z (GMT) No. of bitstreams: 1
rodrigochavesdemellorodriguesdecarvalho.pdf: 375865 bytes, checksum: 02416ee6051281383449855f83e6d645 (MD5) / Made available in DSpace on 2016-10-06T12:31:40Z (GMT). No. of bitstreams: 1
rodrigochavesdemellorodriguesdecarvalho.pdf: 375865 bytes, checksum: 02416ee6051281383449855f83e6d645 (MD5)
Previous issue date: 2009-03-18 / A partir da leitura das obras de Thomas Hobbes e Baruch Spinoza, o presente trabalho tem por objetivo refletir sobre a relação entre apropriação do mundo e realização da liberdade humana, vendo-a como uma relação fundamental ao desenvolvimento da filosofia política moderna. Mais especificamente, objetivamos visualizar como uma problemática historicamente secular - a que correlaciona homem, liberdade e desejo (cupiditas) –apresentou-se de forma central no debate filosófico do século XVII, levando-o a solucionar-se em sentidos ontológicos diametralmente opostos. / From the readings of the works of Thomas Hobbes and Baruch Spinoza, this MA thesis aims at the analysis of the relation between the appropriation of the world and the realization of human freedom, understanding this relation as a fundamental aspect to the development of modern political philosophy. More specifically, we aimed at seeing how a historically secular problem – related to man, freedom and desire (cupiditas) – is presented in the centre of the philosophical debate from the seventeenth century, leading it to ontological resolutions diametrically opposite.
|
132 |
The power of the mind for Spinoza /Senecal-Hodder, Beth M. January 1980 (has links)
No description available.
|
133 |
[en] HUMAN NATURE, COGNITIVE LIFE AND AFFECTIVE LIFE IN SPINOZA S ETHICS / [pt] NATUREZA HUMANA, VIDA COGNITIVA E VIDA AFETIVA NA ÉTICA DE SPINOZAMARCELO COUTO FEITOSA 27 April 2021 (has links)
[pt] Esta dissertação tem como tema um estudo da natureza humana, da vida
cognitiva e da vida afetiva tais como são demonstradas por Spinoza, na segunda
e terceira partes de sua obra magna, a Ética. Para alcançar tal objetivo, optamos
por fazer uma leitura minuciosa da obra, seguindo sua investigação a partir das
ideias tais como são demonstradas pelo próprio Spinoza, assim como na ordem
em que são apresentadas. Uma das grandes inovações da Ética é o seu modelo
de natureza humana que não se separa da natureza divina e o impacto que isso
representa para o processo de formação das coisas singulares em sua filosofia.
Na primeira parte da dissertação, apresentamos a dedução pela qual Spinoza
estabelece a mente humana como aquilo que deve se seguir dos atributos
pensamento e extensão, cuja natureza é responsável pela origem dos modos
singulares, entre os quais o modo humano de existência. Na segunda parte,
demonstramos como a doutrina da substância única é determinante para a
inovadora concepção de corpo unido à mente, que produz efeitos imediatos nos
gêneros de conhecimento do método spinozista. Na terceira e última parte,
apresentamos uma investigação sobre a ciência spinozista dos afetos,
examinando cada etapa de sua demonstração, na Parte III da Ética. Ao fim da
dissertação, indicamos que a demonstração spinozista evidencia que a natureza
humana é resultado de uma realidade que une vida cognitiva e vida afetiva. / [en] The present dissertation has as its theme a study of human nature,
cognitive life and affective life in the way they were demonstrated by Spinoza in
the second and third parts of his masterpiece, the Ethics. In order to achieve this
goal we chose to carry out a thorough reading of this work, following his
investigation of ideas as demonstrated by Spinoza himself and in the order they
were presented by him. One of the great innovations of Ethics is its model of
human nature that can not be separated from the divine nature as well as the
impact that it represents for the process of formation of the singular modes in
his philosophy. In the first part of this dissertation, we present the deductive
process through which Spinoza establishes the human mind as something that
must follow from thought and extension attributes, whose nature is responsible
for the origin of singular modes, among them the human mode of existence. In
the second part, we demonstrate how the doctrine of the unique substance is
decisive for Spinoza s innovative conception of the mind-body union as well as
the immediate effects it produces at the spinozist method s genders of
knowledge. In the third and last part, we present an investigation on Spinoza s
science of affects, closely examining each step of its demonstration within the
Part III of the Ethics. After the presentation of these three stages of development
of Spinoza s philosophy we intend to show that the author s demonstrations
points that human nature is the result of a reality that unites cognitive life and
affective life.
|
134 |
Analyse du troisième genre de connaissance dans l'Éthique de SpinozaGagnon, Jacques-Henri 01 October 2021 (has links)
Spinoza insiste sur la nécessité, pour comprendre son Ethica, d'opérer une distinction entre image, mot et idée. Dans le but de comprendre cette distinction nous avons esquissé les deux premiers genres de connaissance. Nous avons ensuite analysé précisément la définition de la Science intuitive, ainsi que les propositions qui posent sa possibilité et son existence en tenant compte de cette distinction. Nous avons posé plusieurs hypothèses permettant d'expliquer certaines des caractéristiques de la Science intuitive qui semblent contradictoires - son caractère à la fois déductif et intuitif, l'expression de l'infini dans le fini.
|
135 |
Spinoza et l'approche éthique du problème de la libération. critique du théologico-politiqueBolduc, Carl R. January 2004 (has links)
Zugl.: Lille, Univ. Charles-de-Gaulle, Diss., 2004
|
136 |
Spinoza et le problème de la générositéSanterre-Crête, Renaud January 2011 (has links)
En traitant de la recherche personnelle de l'utile propre des individus, Spinoza semble s'inscrire dans une tradition philosophique égoïste, où l'intérêt pour soi empêche d'avoir un véritable souci pour l'autre. Pourtant, cette lecture de Spinoza entre en contradiction avec l'idée de générosité, generositas , telle que décrite au scolie de la proposition 59 de la troisième partie de l'Éthique. "Par générosité, j'entends un Désir par lequel un individu s'efforce en vertu du seul commandement de la raison à assister les autres hommes et à établir entre eux et lui un lien d'amitié. Je rapporte donc à la fermeté ces actions qui ont pour but l'utilité de l'agent seulement, et à la générosité celles qui ont aussi pour but l'utilité d'autrui." Cette définition nous apprend que le sage désire ce qui est utile pour l'autre. Cela pose de nombreuses questions : comment le conatus apparemment égoïste produit-il le désir qui vise l'utilité d'autrui? Comment le désir, individuel d'exister peut-il mécaniquement produire le désir d'aider les autres? Comment la générosité peut-elle venir de la Raison sans pour autant être le fruit d'un calcul égoïste? Quelle forme prendra la générosité spinoziste? Dans ce mémoire, nous avons fait une recherche systématique des occurrences du terme"générosité", recherché les sources de cet affect actif dans l'anthropologie spinoziste en l'opposant à la conception hobbesienne et expliqué comment l'homme généreux interagit avec son environnement.
|
137 |
Spinoza's recipe for existential joyMcAdoo, Paige S. January 2007 (has links)
No description available.
|
138 |
The embodied imagination : affect, bodies, experienceDawney, Leila Alexandra January 2011 (has links)
This thesis offers a critical interrogation of the relationship between and co-production of bodies, texts and spaces. It introduces and develops the concept of the embodied imagination through the philosophy of Spinoza and recent Spinozist thinkers as a way of informing a materialist account of the production of experience. The embodied imagination, as material and affective, can supplement a Foucauldian account of subjectivation through its ability to offer an account of experience ‘after the subject’ – of experience as the surface effects of the movement of affect through and across bodies, texts and spaces that are productive of transsubjective social imaginaries. This can contribute to a fuller account of subject production and to a formulation of embodied politics based on a political analytic of feeling. These conceptual arguments are mobilised through exemplars from ethnographic fieldwork based on the geographical concerns of landscape, embodied practice and place imaginaries. In particular, I point to specific outdoor practices, techniques and regimes that, in their imbrication in certain imaginaries, contribute to a sense of place and belonging. Through a ‘thoroughly materialist’ approach to these concerns, bodies’ involvement in material relations with other bodies and with the world are shown to be central to experience-production. I argue too that this approach can expose the relations of power that produce the very materialities of bodies, and as such can shed light on the politics of the nonrepresentational and its centrality to the production of embodied subjectivities. In doing so, a postfoundational sociology of embodied experience is formulated that operates according to a politics of radical contingency. This postfoundational perspective foregrounds an ontology of the encounter over presence: an ontogenetic account of the emergence of bodies, texts and spaces from their material imbrication in a world charged with affective resonance.
|
139 |
Las consecuencias de la estructura ontológica de la sustancia en la Ética de SpinozaSoto Altamirano, Mauricio Eduardo January 2013 (has links)
Tesina para optar al grado de Licenciado en Filosofía / En este trabajo se pretende abordar las consecuencias que tiene la ontología de Spinoza en la Ética. A diferencia del TB y los PM, en la Ética se considera a Dios como una sustancia constituida de infinitos atributos, los cuales expresan su esencia eterna e infinita. Esta nueva estructura ontológica se puede resumir en dos teorías: la teoría de las distinciones y la teoría de la esencia y existencia del modo finito. La primera es la teoría que distingue entre Dios y modo. Mientras que la segunda es el problema de la potencia divina, es decir, de la producción de finito por lo infinito. Estas dos teorías tienen como consecuencia cuatro teorías a lo largo de la Ética: La teoría de la individuación, la teoría de las nociones comunes, la teoría moral y la teoría de la ciencia. La teoría de la individuación es una física, ella nos entrega el modo de operar y producirse de los cuerpos. La teoría de las nociones comunes es la teoría acerca de cómo el alma puede conocer. Ella soluciona el problema del conocimiento. La teoría moral nos entrega la relación que existe entre la virtud y la moral de la comunidad. La teoría de la ciencia nos entrega el cómo y el porqué de la ciencia.
|
140 |
A correspondência entre Espinosa e Henry Oldenburg / The correspondence between Spinoza and Henry OldenburgFerreira, Samuel Thimounier 19 June 2019 (has links)
Esta dissertação compõe uma história da correspondência, produzida de 1661 a 1676, entre o filósofo holandês Bento de Espinosa (1632-1677) e o alemão Henry Oldenburg (ca. 1619-1677), Secretário fundador da Royal Society e das Philosophical transactions, primeira revista do mundo dedicada exclusivamente à filosofia natural. O presente estudo visa a apresentar e analisar os principais temas tratados nas vinte e oito cartas supérstites, evidenciando a relevante contribuição dessa correspondência ao entendimento de certos aspectos da filosofia de Espinosa. Dividida em três períodos cronológicos, a análise resultante expõe, sumariamente, questionamentos sobre a metafísica espinosana, oposições sobre o cristianismo, além de um intercâmbio de informações políticas e científicas. Por fim, na conclusão, fornece-se uma síntese interpretativa de toda a problemática discutida, a fim de identificar um fio condutor entre os três períodos. Subsidiariamente, este trabalho também compreende o original latino, a tradução e a anotação de todas as cartas pertencentes à correspondência estudada. Complementa esse conjunto textual três cartas obtidas e anotadas por Gottfried Wilhelm Leibniz (1646-1716), cuja tradução, acompanhada do original latino, também se apresenta. / This thesis composes a history of the correspondence, written from 1661 to 1676, between the Dutch philosopher Benedict de Spinoza (1632-1677) and the German Henry Oldenburg (ca. 1619- 1677), founding Secretary of the Royal Society and editor of the Philosophical transactions, world\'s first journal dedicated exclusively to natural philosophy. The present study aims at presenting and analyzing the main themes dealt with in the twenty-eight remaining letters, evidencing the relevant contribution of this correspondence to the understanding of certain aspects of the philosophy of Spinoza. Divided into three chronological periods, the resulting analysis briefly exposes questions about Spinozas metaphysics, oppositions about christianity, and an exchange of political and scientific informations. Finally, in the conclusion, an interpretative synthesis of the whole problematic is provided in order to identify a guiding thread between the three periods. Subsidiarily, this work also includes the original latin text, translation and annotation of all letters belonging to the correspondence studied. This textual set is complemented by three letters obtained and annotated by Gottfried Wilhelm Leibniz (1646-1716), whose translation and latin text are also presented.
|
Page generated in 0.023 seconds