Este texto se ocupa de dos volúmenes de la obra de Heidegger: el curso sobre Parménides de 1942 y la recopilación De camino al habla de 1950-1959. El curso sobre Parménides trabaja los términos griegos mythos, logos y epos, y los determina como los mismos” –lo que no precisamente corresponde a la identidad–. En sus diferencias mismas, remiten a la palabra” (das Wort). Varios años después, la palabra” es invocada en la triple denominación de Sprache, Wort y Sage que, en sí mismos, no dependen de ninguna lógica de la identidad, sino más bien de una lógica de la tautología”: la poesía misma.

Esta tesis quiere hacerse cargo de las complejas dimensiones relacionadas con el surgimiento del pensamiento filosófico, en explícito contraste con una cierta manera consagrada de mostrar su origen sobre el fondo de una dicotomía rígida, que fácilmente lleva a plantear las cosas en términos de exclusiones. Una oposición que se hace insostenible, desde el momento en que se reconoce que los poetas no están aislados de los asuntos humanos; y que hay razón también en el mito. Porque no sólo hay representación mítica; el mito cuenta una historia, pero hace más que eso. También explica, revela la trama oculta de todo lo que se tiene por real; preserva para la posteridad los hechos de los hombres y de los dioses. Contiene las categorías que permiten a los griegos pensar su existencia con relación a la vida cotidiana, los grandes acontecimientos y el mundo divino. Una extensa construcción simbólica, que tiene un gran espacio para las emociones, y para el pensamiento.

Orientador: Francisco Benjamin Souza Netto / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-04T00:50:09Z (GMT). No. of bitstreams: 1 Raschietti_Matteo_M.pdf: 710891 bytes, checksum: fca9a5e7fd2be876b23c19938740d7a9 (MD5) Previous issue date: 2004 / Resumo: ¿Fundo da alma¿ (Grund der Seele) é uma das muitas expressões que em Eckhart indicam, antes de tudo, a realidade mais verdadeira e profunda do ser humano. É o ser do homem enquanto homem, o homem universal, a natureza humana. Mas, enquanto ser, e pelo fato de que ¿esse est deus¿, é também o ser de Deus no homem, do homem em Deus ¿ portanto o fim da alteridade do ser. No fundo da alma não há nem representações nem modos, mas apenas Deus: e não o Deus determinado, mas o ¿Deus sine modis¿, a Divinitas (Gottheit) que é o Deus verdadeiro, o uno que está acima de todas as contradições. Essa presença de Deus é a geração no homem, pelo homem e por Deus, do logos, do Filho (Gottesgeburt). O tema da geração é desenvolvido a partir da reflexão trinitária, mas estende-se além do dogma. Para ilustrar as etapas do percurso racional de Meister Eckhart e compreender o significado da geração eterna do logos, esta dissertação analisa quatro questões fundamentais do pensamento de Eckhart a partir do poema Granum sinapsis, que condensa os aspectos principais da sua especulação filosófico-teológica: o conceito de uno e de ser, o conceito de alma, a questão do tempo, o nascimento do logos no fundo da alma. A mensagem de Eckhart revela a urgência de restabelecer o equilíbrio e o ritmo vital de exterioridade e interioridade, de unidade e multiplicidade, junto com a necessidade de redescobrir as riquezas escondidas no fundo da alma, para transformar as relações humanas que, somente por uma renovação interior dos indivíduos, podem ser salvas / Abstract: The ground of soul (Grund der Seele, in german) is one of the several expressions that, in Eckhart¿s thought, points to, first of all, the deepest and truthfull reality of the human being. He¿s the man being as man, the universal man, the human nature. But, as he is a being, and for the reason that ¿esse est deus¿ (the being is God), is also the being of God into the man, and of the man in God ¿ therefore, the end of being alterity. In the ground of soul there are neither representations, nor ways, but only God: He¿s not the God determined, however, but the ¿Deus sine modis¿ (God without ways), the Divinitas (Gottheit, Divinity) that is the true God, the One that¿s above all contradictions. This presence of God is the generation into the man, by the man and by God, of logos, the Son (Gottesgeburt, God¿s borning). The theme of generation is developed from the trinity reflexion, but extend itself over the dogma. In order to show the stages of Master Eckhart¿s rational journey and understand the meaning of the logos¿ eternal generation, this dissertation analyses four fundamental questions of Eckhart¿s thought, starting from the poem Granum sinapsis, which condenses the main issues of his philosophical and theological speculation: the concept of one and being, the concept of soul, the issue of time, the birth of logos in the ground of soul. Eckhart¿s message reveals the urgency to restore the balance and the rhythm of life between exteriority and interiority, unity and multiplicity, with the need to rediscover the richness hidden in the ground of soul, to transform human relationships that can only be saved through the inner renovation of the individual / Mestrado / Mestre em Filosofia

This paper attempts to mark out new ground in the connections between the philosophical writings of Martin Heidegger and Aristotle by posing an interesting question that has never been addressed. Both writers devote much of their early thoughts to questions concerning human beings' practical ways of understanding. However, in their later thoughts Heidegger and Aristotle suddenly seem to completely change the subject to ideal or transcendental ways of understanding. At first glance these ideal modes of human apprehension seem to have nothing to do with each other. Yet, Heidegger and Aristotle seem to have similar motives for turning away from the practical realm and towards a transcendental realm, and they seem to have similar outcomes. My investigation of their respective motives and outcomes has led me to believe that although there are some similarities that are thought provoking, they are not strong enough to conclude that Heidegger's later writings are connected to his recovery of Aristotelian ideas. Given that the core of Heidegger's early questions of Being can be interpreted as a retrieval of Aristotle, to be able to demarcate the point at which Heidegger ceases his attempts at this recovery may allow us to examine the differences in Heidegger's later thought concerning Being.

Ämnet för denna uppsats är retorik under en pågående kris. Studien syftar till att undersöka de retoriska elementen i den nationella pandemigruppens budskap under de samordnade pressträffarna till följd av covid-19-pandemin. Detta med avseende att ta reda på hur Sveriges ovanliga val av strategi för att hantera krisen legitimerades av talarna under pressträffarna. Genom en retorisk analys, av 35 pressträffar under perioden mars till och med november 2020, kommer studiens frågeställningar att besvaras. Frågorna är kopplade till de tre appellformer (ethos, logos och pathos) som återfinns i retorikvetenskapen, då studien ämnar ta reda på hur dessa används under pressträffarna för att nå fram med ett visst budskap, samt genom vilka argument detta görs. Studiens teoretiska utgångspunkter är myndigheters kriskommunikation och retorik. För att analysera materialet används en retorisk analys med en hermeneutisk ansats, där talet analyseras utifrån ethos, logos och pathos och den argumentation som ligger till grund för dessa. I analysen framgår det att precis som i den klassiska myndighetskommunikationen består talen under pressträffarna till stor del av att stärka myndigheternas logos. Det vill säga, talarna använder sig av argument baserade på fakta för att nå fram med budskapet. Talarna använder sig av upprepningar och spelar sällan på publikens känslor. I analysen framgår det dessutom att talarna bygger upp ett starkt ethos genom att visa på egen kunskap och föregå med gott exempel. Sveriges valda strategi under pandemin, som under perioden för studien är att ge medborgarna frihet under ansvar, legitimeras av talarna genom att upprepa de framtagna rekommendationerna och att skapa en gemenskap genom uttryck som “tillsammans kan vi stoppa smittspridningen”.

Mit der Einsicht in den Aufbruch und Realisierung des Logos beschäftigt sich diese Arbeit mit der Architektonik im Anfang der Philosophie bei den Griechen und ihrer Erfüllung in den poietischen und praktischen Wissenschaften des Aristoteles.

A central claim in Foucault’s 1982-1983 lectures, published as The Government of Self and Others (2008), is that Plato, in wanting to escape the possibility that his philosophical discourse would be “mere logos,” ultimately conceived of philosophy’s “reality” or “veridication” in terms of its capacity to facilitate the “work of the self.” This thesis argues that Foucault’s analysis positions us to read Plato’s dialogues as philosophical “deeds” that aim to advise the reader with respect to his or her “mode of being.” I corroborate the analysis that leads to Foucault’s highly suggestive conclusion that a text like the Republic or the Laws must in some respect not be “serious” works and are, therefore, discursive “games” whose aims lie elsewhere than in the formulation of political prescriptions. In so doing I link Foucault’s characterization of Platonic philosophy as being informed by a “weakness” in logos to the claim, put forth by scholars attentive to the dialogic form, that Plato’s dialogues are written in deference to the obstacles that the written and even spoken word presents for the transmission of his philosophy. I claim that some of the key concepts of the later Foucault’s “ethical turn,” namely askēsis, the arts of life, and ethics construed as the work and formation of a relationship of self to self, are helpful when trying to discern not only the content of Platonic writings, but also the purpose behind their form. To the extent that the elaboration of theoretical knowledge in discourse inhibits the awareness that the subject must form a practical relationship with his or her own self, and to the extent that such a work is the fundamental task of philosophy to which the acquisition of theoretical knowledge plays a secondary role, the logos of philosophical discourse must be modified in order to facilitate this ergon “of the self.” I claim that, when we consider Foucault’s understanding of what philosophy ought to do we are equipped with a basic set of criteria for evaluating the aims and benefits of the dramatic and dialogic form of Plato’s writings and I show that an extant body of scholarship verifies such criteria are met. / Thesis / Master of Arts (MA)

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