Made available in DSpace on 2014-06-11T19:31:04Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-08-05Bitstream added on 2014-06-13T19:19:58Z : No. of bitstreams: 1 tobal_tm_dr_arafcf.pdf: 1024748 bytes, checksum: 9a431e076fe886b2b80c19c23adb8bde (MD5) / Universidade Estadual Paulista (UNESP) / Este estudo teve como objetivo aplicar β-glicosidases produzidas por microrganismos taxonomicamente distantes do gênero Saccharomyces na produção de aguardente de cana, visando uma maior liberação de compostos flavorizantes, em especial os monoterpenos para a obtenção de aguardentes com atributo sensorial floral mais intenso. Testes preliminares foram realizados adicionando-se extrato bruto de β-glicosidases do Aureobasidium pullulans ER-16 e do Thermoascus aurantiacus CBMAI-756 no caldo de quatro variedades de cana-de-açúcar, com pH 4.5 e diferentes condições de temperatura, agitação e tempo de hidrólise. O complexo enzimático produzido pelo microrganismo T. aurantiacus foi adicionado anteriormente à inoculação do caldo de cana com a Saccharomyces cerevisiae, e a fermentação padrão com S. cerevisiae foi adotada como referência. A determinação dos efeitos das β-glicosidases na desglicosilação de terpenos foi avaliada utilizando um cromatógrafo gasoso acoplado a um espectrômetro de massas (GC-MS), com injeção da fase vapor do mosto e dos produtos de destilação no modo head-space com micro extração em fase sólida (HS-SPME), além da aplicação de testes de análise sensorial. Nenhum composto terpênico foi encontrado nos caldos originais, entretanto citronelol, nerol e geraniol foram encontrados nos caldos de cana tratados com β-glicosidases, na faixa de microgramas por litro, exceto para variedade IAC87-3396. Temperatura, tempo de hidrólise e agitação não afetou os valores encontrados, entretanto uma maior eficiência da atividade hidrolítica de β-glicosidases do T. aurantiacus foi encontrada. Não foi observada a presença de linalol e nerol na cahaça controle até o limite de detecção de 5 μg/L, entretanto a presença de linalol e nerol foi confirmada na cachaça tratada... / This research aims to apply β-glucosidase produced by microorganisms taxonomically distant from the genus Saccharomyces to produce Brazilian sugar cane spirit, seeking a greater release of flavor compounds, especially monoterpenes to brandies with obtaining sensory attribute floral more intense. The enzymatic complexe by Aureobasidium pullulans ER-16 and Thermoascus aurantiacus CBMAI-756 were added to the juices from four sugar cane varieties, with pH 4.5 and under different conditions of temperature, agitation and hydrolysis time. The enzyme complexe produced by microorganism Thermoascus aurantiacus, was added before the inoculation of sugarcane juice with Saccharomyces cerevisiae and the fermentation pattern of S. cerevisiae was used as a reference. The determination of the effects of the addition of β-glucosidases in the deglycosylation of terpenes was evaluated by gas chromatography with mass spectrometry (GC-MS), with injection of the vapor of the distillates in order to head-space micro-phase extraction solid (HS-SPME), and sensory evaluation. No terpenic compounds were found in the original juices, but citronellol, nerol and geraniol were found in the treated sugar cane juices in the range of micrograms per liter, except for variety IAC87-3396. Temperature, hydrolysis time and agitation did not show to be significant parameters in this process, however a greater efficiency of the hydrolytic activity of β-glucosidases from the T. aurantiacus was found. Linallol and nerol weren`t detected in the control cachaça at LOD of 5 μg/L, whereas in the enzymatic treated cachaça, the presence of linallol and nerol was confirmed. The concentrations of terpienol and geraniol were significantly increased in treated sugar cane juice spirit, which received higher scores in the sensory evaluation.

The work seeks to gain an understanding of the concept of spirit in Hegel's Phenomenology of Spirit. The objective will be met by means of Hegel's interpretation of Sophocles' Antigone and Diderot's Rameau's Nephew. In its most immediate form the spirit appears as an organically structured whole which Hegel identifies with the Greek ethical substance. Superficially this substance is conceived as a harmonious organism; in reality - as Antigone's and Creon's paradigmatic conflict shows - it is beset by inner conflicts. The once unitary and organically structured spirit decomposes into individual forms of consciousness during the Roman period and develops in further course into a subject freed from anything substantial. It is in this course of the spirit evolving into a subject that Hegel presents his interpretation of Rameau's Nephew. Rameau represents the self-negating and self-destructive spirit, who has completely identified with Antigone's and Creon's revolt and has lost the capability of accepting anything not issuing from his consciousness. The last part of the work presents the spirit as a movement seeking to encompass both of these extremes, i.e. the extreme of the substance devoid of subject as well as the extreme of subject negating the substance. In the context of the Phenomenology of...

nÃo hà / Esta dissertaÃÃo pretende examinar, a partir da perspectiva do pensamento fraco de Gianni Vattimo, a questÃo do retorno do religioso no contexto contemporÃneo compreendido como pÃs-modernidade e como tal fenÃmeno à por ele compreendido como realizaÃÃo de uma era do EspÃrito. De sua perspectiva, Vattimo realiza uma reflexÃo a partir da dissoluÃÃo da metafÃsica e das grandes narrativas, identificando estes elementos como caracterÃsticas da modernidade e, a dissoluÃÃo destes, como sendo a passagem crÃtica para o pÃs-moderno. à luz da aproximaÃÃo que Vattimo faz de Nietzsche e Heidegger, os respectivos anÃncios da morte de Deus e o do fim da metafÃsica, ganham relevo para sua abordagem sobre o retorno da religiÃo e a proposta de um cristianismo nÃo religioso. Uma vez que Vattimo associa a metafÃsica com a violÃncia e a crenÃa tradicional associa-se, por sua vez, com a metafÃsica, este trabalho tenciona demonstrar que a tese do pensamento fraco de Gianni Vattimo surge como agente redutor desta violÃncia metafÃsica.

<p align=\"justify\">As propriedades de fluorescência da 2,4-(1H,3H)-quinazolinediona, produto da reação entre o íon cianato e o ácido 2-aminobenzóico possibilitaram o desenvolvimento de um método simples, sensíveis, seletivo e reprodutível para a análise de íons cianato em meio aquo etanólico. O método foi aplicado a análises de íons cianato em diferentes frações do destilado de cana e os dados sugerem uma forte correlação entre a presença de ureia no vinho, e as concentrações de íons cianato e de carbamato de etila (CE) no destilado. A citrulina apresenta-se também como uma fonte de íons cianato, tendo como um de seus produtos o CE na presença do etanol. Acompanhando-se no destilado recém-obtido as variações nas concentrações de íons cianato e de carbamato de etila em função do tempo, observa-se que à medida que diminui a concentração de íons cianato há um aumento na concentração de carbamato de etila. Foram estudados os aspectos cinéticos e termodinâmicos da formação de CE por meio da reação entre íons cianato e o etanol. Os valores das constantes de velocidade para o consumo do íon cianato e para a de formação de CE são de (8&sbquo;0 &plusmn; 0&sbquo;4) &times; 10-5 e de (8&sbquo;90 &plusmn; 0&sbquo;4) &times; 10-5 s-1, respectivamente, a 25 &deg;C em solução etanólica 48% (v&frasl;v) com pH 4&sbquo;5. Nas condições experimentais, as constantes de velocidade são independentes das concentrações de etanol e dos íons cianato, porém são dependentes da acidez pH e apresentam os valores dos parâmetros de ativação de &Delta;H&#8225; &#61; 19&sbquo;4 &plusmn; 1 kcal&frasl;mol, &Delta;S&#8225; &#61; -12&sbquo;1 &plusmn; 1 cal&frasl;K e &Delta;G&#8225; &#61; 23&sbquo;0 &plusmn; 1 kcal&frasl;mol. Cálculos computacionais empregando-se teoria do funcional de densidade (DFT) sugerem que os valores calculados de &Delta;H&#8225;1 &Delta;S&#8225;1 e &Delta;G&#8225;1 estão de acordo com os obtidos experimentalmente e condizem com o mecanismo proposto. Observa-se que íons de Cu(II) catalisam a oxidação de íons cianeto à cianato promovendo a formação de CE. Além disso, íons de Cu(II) pode se coordenar com alguns precursores de CE. / <p align=\"justify\">Based on the fluorescence properties of 2,4-(1H,3H)-quinazolinedione, a product of the reaction between cyanate and 2-aminobenzoic acid, a simple, sensitive, selective, and reproducible method for the cyanate analysis in aqueous ethanolic media is proposed. The method was applied to cyanate analysis in different fractions of sugarcane distillate and the data strongly suggest a correlation between the presence of urea in wine, and cyanate and ethyl carbamate (EC) concentrations in the spirit. Citrulline also presents itself as a cyanate source, having EC as one of its products in the presence of ethanol. Monitoring changes in cyanate and EC concentrations as function of the time in freshly distilled sugar cane spirit, it was observed that as the cyanate concentration decreases, the EC concentration increases. Thermodynamic and kinetic aspects of EC formation through the reaction between cyanate and ethanol were investigated. The rate constant values for cyanate ion decay and EC formation are (8.0 &plusmn; 0.4) &times; 10-5 s-1 and (8.90 &plusmn; 0.4) &times; 10-5 s-1, respectively, at 25 &deg;C in 48% ethanolic solution at pH 4.5. Under the investigated experimental conditions, the rate constants are independent of the ethanol and cyanate concentrations but increase as the temperature increases &Delta;H&#8225; &#61; 19.4 &plusmn; 1 kcal&frasl;mol, &Delta;S&#8225; &#61; -12.1 &plusmn; 1 cal&frasl;K and &Delta;G&#8225; &#61; 23.0 &plusmn; 1 kcal&frasl;mol) and decrease as pH solution increases. According to molecular modeling (DFT) that was performed to analyze the reaction mechanism, Isocyanic acid is the active EC precursor. The calculated &Delta;H&#8225;1 &Delta;S&#8225;1 and &Delta;G&#8225;1 values are in very good agreement with the experimental ones. The copper effect on EC formation reaction was also studied. Copper acts on the cyanide oxidation reaction and could coordinate with some EC precursors.

O presente estudo é resultado das pesquisas de campo sobre a festa do Divino em Brotas de Macaúbas, Chapada Velha do sertão baiano, realizadas em 2011 e 2014. Neste movimento etnográfico, as questões socioespaciais da Festa, através das visitações durante os cinquenta dias de itinerância, indicaram elementos importantes para a nossa pesquisa. Neste sentido, destacamos a ideia de circuito comunitário, que são as comunidades visitadas anualmente pela bandeira do Divino. Suas espacialidades, conexões, linhas, improvisos e mudanças, bem como os mecanismos utilizados na escolha e exclusão das comunidades, serão os temas abordados. / This study is the result of a field research on the Feast of the Divine Holy Spirit held in 2011 and 2014 in Brotas de Macaúbas, Chapada Velha, in the arid backcountry of Bahia. In this ethnographic movement, the socio-spatial aspects of the feast, which are characterized by the visitations during fifty days of itinerancy, indicated important elements for our research. In this regard, we emphasize the idea of community circuit, which are the communities visited annually by the Divine flag. The approached themes concern spatiality, connections, lines, improvisations and changes as well as the mechanisms used in the choice and exclusion of the communities.

Submitted by Erika Demachki (erikademachki@gmail.com) on 2014-10-17T20:02:04Z No. of bitstreams: 2 Dissertação - Kárita Paul de Melo Pedra - 2014.pdf: 942563 bytes, checksum: 9b61aa9e003d47b05a510eb7a41571de (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Jaqueline Silva (jtas29@gmail.com) on 2014-10-17T20:27:17Z (GMT) No. of bitstreams: 2 Dissertação - Kárita Paul de Melo Pedra - 2014.pdf: 942563 bytes, checksum: 9b61aa9e003d47b05a510eb7a41571de (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2014-10-17T20:27:17Z (GMT). No. of bitstreams: 2 Dissertação - Kárita Paul de Melo Pedra - 2014.pdf: 942563 bytes, checksum: 9b61aa9e003d47b05a510eb7a41571de (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2014-02-26 / This master thesis will be an investigation about the concept of freedom present in the Introduction to Hegel 's Philosophy of Right. Our aim will be to focus on a detailed analysis of the moments (Stufen) constituents of free will, noting that the speculative description exposed by Hegel in the Introduction, can be understood as the basis upon which is built the whole system of Right. The philosophical science of Right is grounded in a conception of freedom different from the will of the modern tradition of natural right, the idea of wills that gather a contract or even the subjectivist conception of freedom. This ground seems to point toward a reflexivity of free will, that is, in the conception of a rational free will that realizes iteself only by being free in and for itself, self-determining free will, which is the form and contente of itself. It remains to raise the question of how can the integration of form and content of arbitrium (insufficient level of the will) can be conceived as self-determination in and of itself. Thus, we will try to understand what the reflexivity of free will consists in, how it relates to and addresses the three moments of freedom and how it gives rise to the system of right. / Este estudo pretende ser uma investigação acerca do conceito de liberdade presente na Introdução à Filosofia do Direito de Hegel. Nosso intuito será focar numa análise pormenorizada dos momentos (Stufen) constituintes da vontade livre, tendo em vista que a descrição especulativa apresentada por Hegel na Introdução pode ser compreendida como a base sob a qual está construída todo o sistema do Direito. A ciência filosófica do direito tem seu fundamento numa concepção de liberdade da vontade distinta da tradição moderna, do direito natural, da ideia de vontades que se reúnem num contrato ou mesmo da concepção subjetivista da liberdade. Este fundamento parece apontar na direção de uma reflexividade da vontade livre, isto é, na concepção de uma vontade livre racional que só se efetua na medida em que é livre em si e para si, uma vontade livre autodeterminante, que é a forma e o conteúdo de si mesma. Cabe com isso levantar a questão de como é possível a integração da forma e do conteúdo do arbítrio (momento insuficiente da vontade livre) para que a vontade possa ser concebida como autodeterminação livre em si e para si. Sendo assim, buscaremos entender em que consiste a reflexividade da vontade, como ela se relaciona e engloba os três momentos da liberdade e como ela dá origem ao sistema do direito.

A presença de nove ésteres (acetato de etila, butanoato de etila, hexanoato de etila, lactato de etila, octanoato de etila, nonanoato de etila, decanoato de etila, octanoato de isoamila e dodecanoato de etila) foi investigada por cromatografia gasosa hifenada à espectrometria de massas via injeção direta de amostras (ID-CG-EM). Cento e trinta e seis amostras de aguardente de cana foram coletadas durante sua destilação em diferentes produtores em diferentes cidades localizadas no interior do estado de São Paulo. Também foram analisadas 21 amostras de cachaça comercial, 10 amostras de rum e 10 amostras de uísque importados e obtidos em lojas \"duty free shop\". A metodologia analítica desenvolvida para análise de ésteres demonstrou-se apropriada para a determinação destes compostos em bebidas destiladas, sendo simples (injeção direta), seletiva e relativamente rápida. Apresentou baixos limites de detecção e quantificação e boa repetibilidade. O acetato de etila é o principal éster presente nas bebidas destiladas seguido pelo lactato de etila. Em todas as amostras de bebidas destiladas analisadas neste trabalho foi detectada a presença do éster lactato etila. A presença deste éster está relacionada com a contaminação do mosto por bactérias (Lactobacillus spp) responsáveis pela fermentação láctica. A concentração de lactato de etila nas amostras de cachaça e rum é muito superior à encontrada nas amostras de uísque. A análise multivariada dos resultados analíticos aplicada ao banco de dados dos ésteres juntamente com as concentrações de carbamato de etila e benzaldeído levaram à formação de dois grupos bem distintos: amostras destiladas em alambiques de cobre e amostras destiladas em colunas de aço inox. Os modelos estatísticos gerados pelas análises exploratórias de PCA, PLS e LDA utilizando o carbamato de etila, benzaldeído, decanoato de etila e o dodecanoato de etila como discriminantes revelaram ser possíveis a diferenciação entre estes dois grupos de destilados com uma porcentagem de acerto de 81% para PCA, 78,4 % para a PLS e 97,6% para LDA. Os métodos cromatográficos sugeridos pelo Ministério da Agricultura, Pecuária e Abastecimento (MAPA) para a determinação de ésteres não englobam o monitoramento do lactato de etila, subestimando o resultado final. / The presence of nine esters (ethyl acetate, ethyl butanoate, ethyl hexanoate, ethyl lactate, ethyl octanoate, ethyl nonanoate, ethyl decanoate, isoamyl octanoate, and ethyl dodecanoate) was investigated by gas chromatography hyphenated to a mass spectrometry through sample direct inject (DI-GC-MS). One hundred and thirty six sugar cane spirits collected immediately after its distillation from different producers and different cities located in the countryside of São Paulo state. Also, it was analyzed 21 commercial samples of cachaça, 10 samples of rum and 10 samples of whiskey imported and purchased from the duty free shop. The analytical method applied to esters analysis was appropriated for the determination of these compounds in distilled spirits, since it is simple (direct inject), selective and reasonably fast. It presented low detection and quantification limits and good reproducibility. Ethyl acetate is the main ester present in the distilled spirits followed by ethyl lactate. Ethyl lactate was detected in all the distilled beverage samples analyzed herein. The occurrence of this ester is related to bacterial contamination of must (Lactobacillus spp) responsible for the lactic fermentation. The ethyl lactate content in cachaça and rum samples are superior that presented by whiskey samples. The multivariate analysis of the analytical results applied to the esters data set jointly with the content of ethyl carbamate and benzaldehyde lead to the clustering of two quite distinct groups: sugar cane spirits distilled in copper alembic and sugar cane spirits distilled in stainless steel column. The resulting statistical model generated by PCA, PLS and LDA exploratory analysis employing ethyl carbamate, benzaldehyde, ethyl decanoate, and ethyl dodecanoate as discriminators was able to distinguish between these two groups with a accuracy of 81 % for PCA, 78,4 % for PLS and 97,6 % for LDA. The chromatographic method recommended by the Ministério da Agricultura, Pecuária e Abastecimento (MAPA) for the esters determination does not include the monitoring of ethyl lactate leading to a underestimating of the final result.

A festa do Divino Espírito Santo de São Luiz do Paraitinga, estado de São Paulo, mantém, na atualidade, muitos elementos típicos da cultura popular, destacadamente a constituição de uma fortalecida identidade local, a presença da oralidade e uma memória pautada em padrões coletivos e elementos altamente simbólicos e agregadores. Através da análise da história desta festa foi possível perceber a grande capacidade de plasticidade e transformação da cultura popular, e deparar-se com novas possibilidades de interpretação tanto da história local, como do espaço das manifestações populares na sociedade contemporânea brasileira. / The festivity of the Holy Spirit at São Luiz do Paraitinga, in the state of São Paulo, keeps nowadays many typical elements of the popular culture, specially de constitution of a strong local identity, the presence of orality and a memory based upon collective patterns and elements highly symbolic and aggregative. By analyzing this festivity it was possible to notice the popular culture great malleability and capacity of transform itself, and face new possibilities of interpreting both local history and the place of the popular culture in the Brazilian contemporary society.

The most systematic work Martin Luther ever created was his De servo arbitrio / The Bondage of the Will (1525), his powerful polemic against the leading Humanist of his day, Erasmus, who had criticized Luther in his De libero arbitrio diatribe sive collatio / The Freedom of the Will (1524). Luther's The Bondage of the Will is regarded as a work representing the organic unity of his entire theological thought; it can be seen as his theology in a condensed form. In spite of the immense significance of Luther's magnum opus, its theological structure and content have so far not yet been satisfactorily revealed. Much research has been conducted on certain detailed aspects of this work of Luther's, such as the problems of the free will, determinism, and predestination. The basic weakness of those analyses is that the details of The Bondage of the Will can be correctly understood only on the basis of a comprehension of the basic systematic theological idea of his work. The very kernel of Luther's own thought and the deepest intentions of his theology in this work are best comprehended by analyzing the inner structure and cohesion of his own thinking and by seeing how his argumentation developed in his dispute with Erasmus. The task of this study is to expose the fundamental systematic theological idea and structure in Luther's The Bondage of the Will. The method employed in the present study is a comprehensive systematic analysis of Luther's thought in his work. Attention will be paid to the conceptualization of issues by Luther, to his main propositions and the arguments he uses to support his claims, and to the structural principles and the core body of his thinking system. The debate between Luther and Erasmus contained genuine paradigmatic differences in their understanding of the Christian faith, but also some misunderstandings, even intentional misinterpretations. The present study aims at clarifying these conceptual confusions and at exploring the possibility of some degree of reconciliation between the conflicting views. My hypothesis is that Luther's own specific and comprehensive understanding of the Trinitarian theology of grace, with special emphasis on Pneumatology, alongside the more obvious Christology, strongly linked with the theology of creation, is the fundamental thought structure of his magnum opus. This enables him to get rid of the common Late Medieval teaching of the free choice of the human being, represented by Erasmus. Above all, Luther is a theologian of grace, sola gratia. The Bondage of the Will, the most Pneumatological treatise he ever wrote, offers a radical and comprehensive Trinitarian theology of grace. Luther understands the human being as an "ecstatic" creature who receives his/her existence and the quality of his/her existence from extra se. Luther argues for this paradigm in terms of the theology of creation, Christology, Pneumatology, and soteriology. As such, the human being was created a creature which is destined for union with his/her Creator in the Holy Spirit who is the actual presence of the Creator in his creature, God sharing his life with the human being. After losing this original state of union, the human being became a battlefield of the opposing transcendental powers, Satan and sin on the one side, and God and his grace, on the other side. The human is free in "things below oneself," in matters that belong to daily human life, but he/she is not free in "things above oneself," in matters that transcend the human being. Luther sees sin as human infirmity, inability to get rid of unbelief and pride which destroyed the human's union with God. The human being cannot change his/her evil orientation but must continue such as he/she is: this is Luther's concept of "the necessity of immutability"; he applies this philosophical concept to soteriological usage. The human being is in a desperate situation in regard to his/her capacities of contributing to his/her own salvation; here Luther follows his logic of theologia crucis. Both in terms of creation and salvation, the human being is meant to be in a communion of life with the Triune God. Luther develops a strong soteriology, understood in terms of an intimate union between the Triune God and the human being. This union is not primarily a cognitive-rational and morally responsible relation, as Erasmus was inclined to think, but a union of being with Christ in the Holy Spirit, koinonia/unio cum Christo in Spiritu sancto. The quality of a human being's life in this world and his/her eternal beatitude depends on whether his/her person is or is not in union with the Holy Trinity. In his Trinitarian theology of grace, Pneumatology, arguably neglected in Medieval times, is powerfully revived. Luther's conception of divine grace, with some peculiarities of his own, recalls Augustine's doctrine of grace, differing from the soteriological views of Scholasticism and Nominalism. The present study culminates in a systematic presentation of the three dimensions of Luther's Trinitarian doctrine of grace: First, contrition, conversion, and faith are effected by God's Spirit, sola fide is a thoroughly Pneumatological concept - a fact not sufficiently emphasized in research. Second, Luther sees the union with Christ simultaneously as a Christological and as a Pneumatological reality - a view not underscored in research. Third, sanctification means growth in love by way of being increasingly controlled by the Holy Spirit, who is the essence of divine love. This three-dimensional conception of grace can be supported by other works of Luther's mature theology. There are strong points of contact with Johannine, Pauline, Augustinian, and Greek Patristic theology here; a more detailed analysis of these connections, however, is not in the scope of the study at hand. The results of the study intensify the ecumenical potential of Luther's doctrine of grace. Moreover, these results contribute an amendment to the Finnish school of Luther interpretation where the Pneumatological dimension is underemphasized in the first and the second dimensions of Luther's doctrine of grace. Finally, the possibility of some degree of reconciliation between the views of Erasmus and Luther will be considered.

A presente tese aborda o tema da banalidade do mal e a vida do espírito em Hannah Arendt. Segue-se o fio condutor da reflexão da autora sobre o mal, cujo contexto político são os acontecimentos extremos do século XX. Com a expressão tempos sombrios evidencia-se o conceito de mal radical presente em Origens do Totalitarismo. Mostra-se que o mal radical, um conceito kantiano, para Hannah Arendt traduz o fato da redução de seres humanos a seres supérfluos que podem ser eliminados. Examina-se o conceito de banalidade do mal, suscitado por Arendt na obra Eichmann em Jerusalém. Apresenta-se, a partir do acusado Eichmann, o significado de banalidade do mal, com suas implicações para a ética. Seguem-se as reflexões de Arendt sobre o pensar, o querer e o julgar, faculdades da vida do espírito, para identificar os seus elementos definidores. O cuidado com o mundo trata especificamente do julgar e aponta que, para Arendt, o juízo de gosto kantiano fundamenta o juízo político que só pode ser exercido em comunidade. Por fim, considera-se que Eichmann é a metáfora do homem de massa contemporâneo e que Arendt, ao refletir sobre a banalidade do mal e colocá-lo como uma questão para a vida do espírito, nos convoca à responsabilidade para com o mundo que identificamos como uma ética do cuidado com o mundo / The present thesis treats the theme of the banality of evil and the life of the mind in Hannah Arendt. It follows the guiding principle of the authors reflection over evil, whose political context are the extreme events of the 20th century. The expression dark times shows the concept of radical evil present in the Origins of Totalitarianism. It is shown that the radical evil, a kantian concept, to Hannah Arendt translates the fact of reducing human beings to superfluous beings that can be eliminated. It examines the concept of the banality of evil, raised by Arendt in her Eichmann in Jerusalem. It presents, from the accused Eichmann, the meaning of the banality of evil, with its implications for ethics. It follows the reflections of Arendt on thinking, willing and judging, faculties of the life of the mind, to identify their defining elements. The care for the world leads specifically with the judging and points out that, for Arendt, the Kantian judgment of taste grounds the political judgment that can only be exercised in the community. Finally, it considers that Eichmann is the metaphor of the contemporary mass man and Arendt, reflecting on the banality of evil and putting it as a question for the life of the mind, summons us to responsibility for the world, that we have identified as an ethic of care for the world