Trata-se de uma proposta de investigação das ideias cosmológicas de Charles S. Peirce, particularmente das que dizem respeito à pertinência da inclusão de esquemas de explicação que façam uso da causalidade final como instância determinante do desenvolvimento dos fenômenos naturais. Anterior à avaliação desse tipo de explicação cabe uma investigação sobre as características mais relevantes de seu pensamento, que o próprio autor julgava construído arquitetonicamente. Com esse objetivo, centramos a análise no conceito de continuum, que pode ser visto como fundamental para o desenvolvimento da obra de Peirce. É o estudo do continuum que permitirá e conduzirá a investigação das categorias ontológicas peirceanas: acaso, existente e lei. A passagem do acaso à lei, isto é, a própria origem do cosmos, se dá por um processo evolutivo que tem na lei da mente seu principal motor. A lei da mente, por sua vez, atua de modo finalístico, tornando mais provável o desenvolvimento dos fenômenos em certas direções, restringindo, assim, o horizonte das possibilidades, sem, contudo, esgotá-lo. / This thesis is about the cosmological ideas of Charles S. Peirce, particularly those concerning the relevance of the inclusion of explanatory schemes that make use of final causality as an instance determinant of the development of natural phenomena. Before the evaluation of this type of explanation, it is important to perform an investigation into the most relevant features of his thought, which the author believed was architecturally built. With this aim, we focus on the concept of the continuum, which can be seen as fundamental to the development of the work of Peirce. It is the study of the continuum that will lead to investigation of Peirce\'s ontological categories: chance, existent and law. The passage of chance to law, that is, the very origin of the cosmos, is given by an evolutionary process in which the law of the mind is its main engine. The law of the mind, in turn, acts in a finalistic way, making more probable the development of phenomena in certain directions, thus restricting the horizon of possibilities, without, however, exhausting it.

Submitted by Bruna Rodrigues (bruna92rodrigues@yahoo.com.br) on 2017-10-02T12:33:42Z No. of bitstreams: 1 TeseLMF.pdf: 1232465 bytes, checksum: 9e94adffc43d6d0569317bc09f90b140 (MD5) / Approved for entry into archive by Ronildo Prado (bco.producao.intelectual@gmail.com) on 2018-01-29T18:25:39Z (GMT) No. of bitstreams: 1 TeseLMF.pdf: 1232465 bytes, checksum: 9e94adffc43d6d0569317bc09f90b140 (MD5) / Approved for entry into archive by Ronildo Prado (bco.producao.intelectual@gmail.com) on 2018-01-29T18:25:49Z (GMT) No. of bitstreams: 1 TeseLMF.pdf: 1232465 bytes, checksum: 9e94adffc43d6d0569317bc09f90b140 (MD5) / Made available in DSpace on 2018-01-29T18:28:41Z (GMT). No. of bitstreams: 1 TeseLMF.pdf: 1232465 bytes, checksum: 9e94adffc43d6d0569317bc09f90b140 (MD5) Previous issue date: 2017-05-30 / Não recebi financiamento / For G.W.F. Hegel (1770-1831), the historical deployments demonstrate as a whole a progression in the recognition of the Self of the Spirit and the knowledge of freedom, which enables the philosophy of history to verify the effectiveness of reason in the world and the progressive achievement of the absolute ultimate End purpose. As Hegel considers that the conception of purpose is the main determination that arrives at us from the Aristotelian philosophy, the central objective of this thesis is to understand the role of the Aristotelian philosophy of the history of Hegel. The singularity of the Hegelian teleological conception is characterized by resorting to Aristotelian philosophy as a necessary moment for Hegel's reaction to Kantian and post-Kantian idealism, providing greater clarity about Hegel's understanding of the teleological question in history and its relation to its conception of the history of philosophy according to its own conceptual heritage. The analytical starting point of this thesis is the Phenomenology of the Spirit, a work in which Hegel develops the introduction to his philosophical system and also presents a peculiar teleological perspective, which is systematically exposed later in the texts of the Science of Logic and the Encyclopedia of Philosophical Sciences. These works of systematic character has a central importance for the understanding of the teleological question in the Lectures on the Philosophy of History, since they are deployments of their own philosophical system. In the Lectures on the History of Philosophy there is a more detailed exposition of Aristotelian philosophy and the teleological question. However, the philosophical problems faced by Hegel are specific to his time, which implies conceptual peculiarities concerning teleology in the Hegelian system and, consequently, in the Philosophy of History. In addition, Hegel has a very specific conception of the interpretation of the history of philosophy, linked to the systematic notion of the development of the Spirit. In this sense, by accepting a conceptual heritage in relation to Aristotelian teleology, Hegel searches one more internal coherence for his own systematic conception of the history of philosophy, in other words, one conception where there is a progression of the Spirit from which Aristotle and the other philosophers were part of it, rather than a philosophical fidelity or a strict conceptual affiliation to Aristotle. / Para G. W. F. Hegel (1770-1831), os desdobramentos históricos demonstram em seu conjunto uma progressão no reconhecimento de Si do Espírito, do saber da liberdade, o que possibilita à filosofia da história constatar a efetividade da razão no mundo e a progressiva consecução do fim último absoluto. Como Hegel considera que a concepção de finalidade é a principal determinação que nos chega da filosofia aristotélica, o objetivo central desta tese é compreender o papel da filosofia aristotélica para a concepção de teleologia na filosofia da história de Hegel. A singularidade da concepção teleológica hegeliana caracteriza-se por recorrer à filosofia aristotélica como momento necessário à reação de Hegel em relação ao idealismo kantiano e pós-kantiano, propiciando maior clareza a respeito da compreensão hegeliana acerca da questão teleológica na história e sua relação com sua concepção da história da filosofia no que diz respeito à suas próprias heranças conceituais. O ponto de partida analítico desta tese é a Fenomenologia do Espírito, obra na qual Hegel desenvolve a introdução ao seu sistema filosófico e já apresenta uma perspectiva teleológica peculiar, que é sistematicamente exposta posteriormente nos textos da Ciência da Lógica e da Enciclopédia das Ciências Filosóficas. Essas obras de caráter sistemático têm importância central para a compreensão da questão teleológica nas Lições sobre a Filosofia da História, já que essas são desdobramentos do seu próprio sistema filosófico. Nas Lições sobre a História da Filosofia há uma exposição mais detalhada da filosofia aristotélica e da questão teleológica. Contudo, os problemas filosóficos enfrentados por Hegel são específicos de seu tempo, o que implica tratar de peculiaridades conceituais concernentes à teleologia no sistema hegeliano e, consequentemente, na Filosofia da História. Além disso, Hegel tem uma concepção muito própria de interpretação da história da filosofia, vinculada à noção sistemática de desenvolvimento do Espírito. Nesse sentido, ao admitir uma herança conceitual em relação à teleologia aristotélica, Hegel busca mais uma coerência interna à própria concepção sistemática de história da filosofia, ou seja, a de que há uma progressão do Espírito da qual Aristóteles e os demais filósofos foram parte, do que propriamente uma fidelidade filosófica ou uma filiação conceitual estrita a Aristóteles.

Esta dissertação pretende abordar o artigo Idéia de uma história universal de um ponto de vista cosmopolita a partir de sua inserção no interior do sistema da filosofia kantiana. Tentaremos mostrar que a Idéia de uma história universal pode ser interpretada à luz do sistema da filosofia crítica. No \"Apêndice à dialética transcendental\" da Crítica da razão pura, o princípio racional da unidade sistemática dos conhecimentos do entendimento abre a perspectiva de ordenação da natureza de acordo com leis teleológicas. Segundo entendemos, é de acordo com esta representação teleológica da natureza que a Idéia de uma história universal de um ponto de vista cosmopolita é redigida. Adotando como fio condutor o direito cosmopolita, Kant expõe o conjunto das ações humanas como um progresso contínuo da humanidade em direção à realização de todas as suas disposições naturais racionais, como se a espécie seguisse a um propósito da natureza. / This dissertation intends to examine the article Idea for an universal history with a cosmopolitan purpose considering its insertion into Kant´s philosophical system. The claim is to show that this article can be interpreted according to the system of critical philosophy In the Transcendental Dialectic of Pure Reason´s Appendix, the rational principle of systematic unity of cognitions of the understanding allows the organization of nature by teleological laws. We think that the Idea for an universal history with a cosmopolitan purpose was written according to this teleological representation of nature. Adopting cosmopolitan right as a guide principle, Kant establishes the human actions as a continuous progress of humanity towards the realization of all rational natural dispositions, as if the species followed a principle of nature.

Orientador: Fátima Regina Rodriguez Évora / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-16T21:56:27Z (GMT). No. of bitstreams: 1 Lima_GiorlandoMadureirade_M.pdf: 684197 bytes, checksum: a3c8fc53cdf9cf7bee64bed341d3cf71 (MD5) Previous issue date: 2010 / Resumo: A relação entre propósito (hou heneka) e natureza (physis) não é um tema pacífico, conforme pode-se demonstrar a partir de Física, II, 8, 199b32. Na referida passagem, Aristóteles declara que "natureza é uma causa, uma causa que opera por um propósito", essa declaração é a conclusão de um argumento por analogia acerca da necessidade que uma causa tem de um propósito. A analogia se dá entre um artesão que precisa ter algum propósito antes de começar a trabalhar sobre uma madeira e a natureza que, analogamente, também teria um propósito antes de começar a mover os seres. Esta imagem de Aristotélica tem como consequência uma questão que acompanha a tradição de comentários, qual seja, "possui a natureza um deliberador?". A presente dissertação investiga cada uma das três possibilidades de resposta para essa pergunta: (i) existe e é distinto da natureza, (ii) existe e não é distinto da natureza e (iii) não existe. Com o intento de ao fim dessas investigações, encontrar uma conclusão sobre o que pode efetivamente ser dito sobre a questão. Alcança essa meta através da análise da estrutura do texto de Física II, 8 / Abstract: The relationship between purpose (hou heneka) and nature (physis) is an issue in dispute, as can be demonstrated from Physics, II, 8, 199b32. In that passage, Aristotle declares that "nature is a cause, a cause that operates for a purpose," this statement is the conclusion of an argument by analogy about the necessity that a cause has of a purpose. The analogy is between a craftsman who must have some purpose before starting work on a wood and nature that, similarly, would need to have a purpose before start moving beings. This Aristotelic image produces a question that accompanies the tradition of commentary, which is, "nature has a deliberator?". This dissertation investigates each of the three possible answers to that question: (i) exists and is distinct from nature, (ii) exists and is not separate from nature and (iii) does not exist. With the intent of, at the end of these investigations, find a conclusion about what can actually be said about the question. It achieves this goal by analyzing the structure of the text of Physics II, 8 / Mestrado / Historia da Filosofia / Mestre em Filosofia

This diploma thesis deals with questions, to what degree Englis' theories influenced Czechoslovak economic policy. Describes his disputations with others notable economists. Moreover, it investigates influence of his decisions on Czechoslovak economy.

Neste trabalho proponho identificar no pensamento de Karl Philipp Moritz (1756- 1793) uma posição filosófica homogênea e coerente, cujas estruturas teóricas se encontram exemplificadas paradigmaticamente na teoria estética, a qual pelo menos em parte é também seu lugar seminal. A estética moritziana se apresenta a um só tempo como uma ampla reflexão sobre a totalidade e como uma teoria do valor intrínseco de qualquer individualidade, temas que nosso autor transfere para a reflexão sobre o homem. No fundo do seu pensamento estético e antropológico se encontra a questão: como pode um \"objeto\" (que seja uma obra de arte, o caráter ou o gosto de um povo ou de um indivíduo singular) ser pensado no seu valor autônomo? Uma questão que pressupõe a experiência de um fracasso, uma falta de sentido e, concomitantemente, o esforço constante por parte do homem de reproduzir este valor \"objetivo\" (uma tenção para o ideal da totalidade acabada), ao passo que a vida humana permanece essencialmente dominada pela limitação, destruição, dor e falimento. Aprendendo a ocupar-se de uma totalidade completa e acabada (o objeto artístico), a estética se torna o paradigma para a compreensão de outros domínios (humanidade, natureza, história) e um instrumento para a apreciação da vida como uma \"obra de arte\". / In this work I propose to find out in the thought of Karl Philipp Moritz (1756- 1793) a homogeneous and coherent philosophical position, whose theoretical structures are paradigmatically exemplified in his aesthetical theory, which at least in part constitutes their seminal place. In short, Moritz\'s aesthetics presents itself both as an ample reflexion on totality, and as a theory of the intrinsic value of any individuality, themes that he transposed to the reflexion on man. At the heart of his aesthetical and anthropological thought lies the question: how an \"object\" (a work of art, or the character or taste of a people, or of a singular individual) can be thought in its autonomous value? Question that presupposes the experience of a lack, a lost of sense, and at the same time the man\'s constant effort to reproduce this \"objective\" value (a tension for the ideal of a whole completed totality), while human life remains essentially dominated by limitation, destruction, grief and failure. By learning to deal with a whole and complete totality (the artistic object), aesthetics becomes a paradigm for the comprehension of further domains (humanity, nature, history), and an instrument of appreciation of life as a \"work of art\".

The aim of this dissertation is to examine and helpfully elucidate Kant’s proleptic philosophy of history by pursuing lines of thought across both his critical and historical body of work. A key motivation for this goal stems from noticing certain repetitive explications of Kant’s philosophy across, among other subjects, history, biology, religion, teleology, culture, and education, which, as precise and careful in their detail, all seem to converge on key Kantian ideas of teleology and morality. Rather than concentrating on any one aspect of Kant’s proleptic philosophy, I set out to (i) investigate seemingly untenable problems with his characterization of reason in history, (ii) to counter what I take as a misreading, if not misattributions, of Kant’s proleptic, and not prophetic, thoughts on historical progress, (iii) to offer an original reflection on Kant’s use of a famous stoic phrase in two of his political essays, and (iv) to an attempt a close exegesis toward tying notions of teleology and hope with that of need. The approach that I take in these chapters is both problem centered and exegetical, and while I attempt to answer concerns in the secondary literature pertaining to Kant’s proleptic philosophy of history, I also stay close to the primary texts by providing references and citations to key claims and passages which reinforce Kant’s forceful portrait of the poietic power of human reason to create a world hospitable to its rational ends. / Philosophy

This thesis argues that the works of Karl Marx and Friedrich Engels have been wildly misinterpreted and mischaracterized in the contemporary field of political theory. By comparing Marx and Engels’s original writings with multiple contemporary Marxist perspectives, I find that contemporary Marxist theory bears little resemblance to that of Marx and Engels. I prove that the popular characterizations of Marxism as teleological and Marx as an idealist are incorrect, finding that most critics neglect to consider the possibility of a scientific, non-teleological determinism. In place of the contradictory interpretations proposed by contemporary theorists, I illuminate several overlooked elements of Marx’s work and present a more accurate model for understanding communism. With it, I make the case that Marxism is not teleological or prophetic, but has also not been disproven by history. Unless they are someday proven wrong, Marx and Engels’s work alone stands as a coherent and factual scientific analysis of the current mode of production—and is the only way out of it.

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 & Arabic / D.Litt. et Phil. (Religious Studies)

This dissertation examines the idea of constitutionalisation of international law in light of concerns of fragmentation. It focuses on the dynamic of fragmentation in the international legal system. It shows that arguments about constitutionalism do not represent a remedy to the phenomenon of fragmentation. Consequently, the dissertation advances arguments of integrity of international law. Further, the dissertation examines new developments in constitutionalisation practices that support a normative, teleological approach to constitutionalisation in the international legal system. The dissertation offers insights on both the autonomy of the concept of international constitutionalism and the idea of fragmentation as a universally recognised characteristic of modern international law. It offers recommendations on how to address charges of fragmentation in international law in light of the dominant conception of modern international law.