Réalisé en cotutelle avec L'École des hautes études en sciences sociales de Paris / Le but de cette étude est de tirer profit de la contribution de Ludwig Wittgenstein à la question de la fonction éthico-thérapeutique du discours philosophique à la lumière du modèle de la vie philosophique de Pierre Hadot, dont le modèle stoïcien nous sert de cas de figure, et au sein duquel cette fonction occupe une place centrale. L’ensemble de l’étude est composé de quatre chapitres. Le premier chapitre vise à faire ressortir et analyser les cinq composantes fondamentales de la conception hellénistique et romaine de la vie philosophique tirée de l’interprétation de Hadot qui serviront par la suite de lignes directrices pour l’exploration de ces thèmes chez Wittgenstein : la subordination du discours philosophique au mode de vie éthique, la conversion philosophique comme transformation individuelle, l’askesis comme méthode de conversion philosophique, l’idéal de sagesse comme visée éthique de la conversion philosophique et le modèle analogique de la thérapeutique philosophique. Dans le deuxième chapitre, nous examinons comment Wittgenstein peut nous aider à penser la question de la subordination du discours philosophique au mode de vie éthique. En premier lieu, il apparaît que le discours philosophique peut avoir la fonction éthique d’exprimer un certain vouloir. Plus précisément, les valeurs fondamentales, en relation avec un contre-vouloir (besoins, tendances, désirs, sentiments) à la base de préconceptions cristallisées dans des images captivantes, forment un caractère philosophique particulier et orientent implicitement les différentes conceptions que le philosophe, par l’usage de sa volonté, fait le choix d’exprimer par le biais du discours philosophique. En second lieu, le discours philosophique peut avoir la fonction éthique de générer de bonnes habitudes de vie, c’est-à-dire de produire un effet éthique sur les comportements que nous adoptons et les actions que nous posons de façon répétée. En effet, certains arrangements conceptuels, s’ils sont en accord avec l’éthique telle qu’elle est vécue dans les pratiques effectives de la forme de vie humaine, jettent un éclairage sur notre mode de vie éthique, en fonction de la conception du bonheur que nous valorisons, de façon à ce que nous puissions orienter nos actions habituelles en ce sens. Le troisième chapitre vise à mettre à profit la contribution de Wittgenstein à la question du discours philosophique comme outil de transformation individuelle conçue selon le modèle de la conversion philosophique. En premier lieu, il semble que le discours philosophique peut opérer une conversion de la volonté, synonyme d’une conversion à soi, et qui désigne l’arrachement à l’égard d’un certain vouloir inauthentique, indissociable d’un contre-vouloir au fondement de la pensée exprimée par le langage, pour revenir à un vouloir authentique qui coïncide avec le domaine qui est propre au sujet éthique que nous sommes. En second lieu, la fonction éthique du discours philosophique peut également s’exprimer à travers la visée éthique de la conversion qui peut être conçue comme un idéal asymptotique et philosophique de bonheur au sens de paix ou d’absence de trouble fondé sur une éthique de la finitude, de la liberté et de l’authenticité comportant une dimension transpersonnelle. Le quatrième chapitre aborde la conception wittgensteinienne de la méthode philosophique à partir de la question du discours philosophique comme askesis. En premier lieu, le discours philosophique peut avoir ici une fonction éthique lorsqu’il est utilisé pour opérationnaliser une méthode de conversion consistant en un ensemble de techniques discursives pratiquées de façon répétée en vue d’adopter une attitude éthique. En second lieu, cette fonction peut être thérapeutique dans la mesure où la méthode de conversion peut être conçue à partir du modèle analogique de la thérapeutique philosophique, c’est-à-dire à partir d’une conception implicite ou explicite de la maladie, de la thérapie et de la santé philosophiques telle qu’en témoigne la thérapeutique holistique du langage qu’il semble possible de tirer de la pensée du second Wittgenstein. / The purpose of this study is to examine Ludwig Wittgenstein’s contribution to the issue of the ethical and therapeutic function of philosophical discourse in the light of the model of philosophical life of Pierre Hadot, exemplified by the Stoic model, and in which this function is central. The whole study consists of four chapters. The first chapter aims to highlight and analyze the five basic components of the Hellenistic and Roman conception of philosophical life drawn from the interpretation of Hadot which will then serve as guidelines for the exploration of these themes in Wittgenstein’s thought : the subordination of philosophical discourse to the ethical way of life, philosophical conversion as personal transformation, askesis as a method of philosophical conversion, the ideal of wisdom as ethical aim of philosophical conversion and the analogic model of philosophical therapy. In the second chapter, we examine how Wittgenstein can help elucidate the issue of subordination of philosophical discourse to the ethical way of life. First, it appears that philosophical discourse can have the ethical function to express a certain will. Specifically, core values, in connection with a counter-will (needs, tendencies, desires, feelings) underlying preconceptions crystallized in captivating images, form a particular philosophical character and implicitly determine the different conceptions that the philosopher, by the use of his will, makes the choice to express through philosophical discourse. Second, philosophical discourse can have an ethical function to generate good habits, that is to say, to produce an ethical impact on the behaviors that we adopt and the actions that we take repeatedly. Indeed, some conceptual arrangements, if they are in agreement with the effective practices of the human form of life, shed light on our ethical way of life, according to the conception of happiness that we value, so that we can orientate our habitual actions consequently. The third chapter aims to build on Wittgenstein's contribution to the question of philosophical discourse as a tool for personal transformation based on the model of philosophical conversion. First, it seems that philosophical discourse can give rise to a conversion of the will, synonymous with a conversion of the self to itself, which refer to the tearing away from a certain inauthentic will, inseparable from a counter-will at the foundation of thought expressed through language, to return to an authentic will that coincides with the domain that is specific to the ethical subject that we are. Second, the ethical function of philosophical discourse can also be expressed through the ethical aim of conversion that can be seen as an asymptotic and philosophical ideal of happiness as peace or absence of disturbance based on an ethics of finitude, freedom and authenticity with a transpersonal dimension. The fourth chapter discusses Wittgenstein's conception of philosophical method through the question of philosophical discourse as askesis. First, philosophical discourse here can have an ethical function when used to operationalize a conversion method consisting of a set of discursive techniques used repeatedly in order to adopt an ethical attitude. Second, this function can be therapeutic in that the conversion method can be elaborated through the analogic model of philosophical therapy, that is to say, as an implicit or explicit conception of disease, of therapy and philosophical health as evidenced by the holistic therapy of language it seems possible to draw from the second period of Wittgenstein’s thought.

How one behaves after interacting with a friend may not be the same as before the interaction began What factors a ect the formation of social interactions between people and, once formed, how do social interactions leave lasting changes on individual behavior? In this dissertation, a thorough review and conceptual synthesis is provided Major features of coordination dynamics are demonstrated with examples from both the intrapersonal and interpersonal coordination literature that are interpreted via a conceptual scheme, the causal loops of coordination dynamics An empirical, behavioral study of interpersonal coordination was conducted to determine which spontaneous patterns of coordination formed and whether a remnant of the interaction ensued ("social memory") To assess social memory in dyads, the behavior preceding and following episodes of interaction was compared In the experiment, pairs of people sat facing one another and made continuous flexion-extension finger movements while a window acted as a shutter to control whether partners saw each other's movements Thus, vision ("social contact") allowed spontaneous information exchange between partners through observation Each trial consisted of three successive intervals lasting twenty seconds: without social contact ("me and you"), with social contact ("us"), and again without ("me and you") During social contact, a variety of patterns was observed ranging from phase coupling to transient or absent collective behavior Individuals also entered and exited social coordination differently In support of social memory, compared to before social contact, after contact ended participants tended to remain near each other's movement frequency Furthermore, the greater the stability of coupling, the more similar the partners' post-interactional frequencies were Proposing that the persistence of behavior in the absence of information exchange was the result of prior frequency adaptation, a mathematical model of human movement was implemented with Haken-Kelso-Bunz oscillators that reproduced the experimental findings, even individual dyadic patterns Parametric manipulations revealed multiple routes to persistence of behavior via the interplay of adaptation and other HKB model parameters The experimental results, the model, and their interpretation form the basis of a proposal for future research and possible therapeutic applications / Includes bibliography / Dissertation (PhD)--Florida Atlantic University, 2016 / FAU Electronic Theses and Dissertations Collection

A presente dissertação propõe uma nova perspectiva de construção do conhecimento musical a partir de um olhar mais amplo para a própria música, com o intuito de buscar soluções para os desafios da prática pedagógica contemporânea. A dificuldade de sustentação da música nas escolas como conhecimento e a distância entre a música ensinada na escola e a consumida fora dela nos levaram a discutir as metodologias e tendências presentes na escola atual, percorrendo a evolução do conceito de música e seu papel na educação desde a Grécia Antiga, quando era considerada matéria especulativa e relacionada à metafísica. As relações entre música e aluno mediadas pelo professor e centradas na experiência criativa e pessoal passam pela concepção de inteligência, de conhecimento e novamente pela concepção de música. Quando esta deixa de ser um mero produto ou objeto e torna-se um âmbito, possibilita a interação e o encontro, conforme o pensamento do filósofo Alfonso López Quintás. Assim, este trabalho apresenta concepções e conceitos que, esperamos, possam enriquecer a prática pedagógica, considerando as demandas contemporâneas e o papel formativo da educação musical. / The present essay proposes a new perspective in developing musical knowledge from a wider view to music itself, aiming to search solutions to the challenge of a contemporary pedagogical practice. The difficulty of maintaining music as a source of knowledge and the gap between the music taught at school and the one available out of its premises led us to discuss methodologies and trends in present school system, ranging over the evolution of the concept of music and its role in education since ancient Greece., when it was considered a theoretical subject related to metaphysics. The connections between music and the student mediated by the teacher and centered in creative and personal experience go through the conception of intelligence, knowledge and, once more, the conception of music. When it stops being a mere product or object and becomes an ambit, a field of action, it enables the interaction and the meeting, according to the thought of the philosopher Alfonso López Quintás. Therefore, this essay introduces conceptions and concepts which we hope may enrich pedagogical practice, considering the contemporary demands and formative role of musical education.

O objetivo deste trabalho é pesquisar e classificar as diversas concepções filosóficas sobre o mundo físico e a ciência em um grupo específico de físicos: professores do Instituto de Física da Universidade de São Paulo. O trabalho começou com a criação de um questionário envolvendo julgamentos ou opiniões sobre alguns assuntos da física, sempre procurando abordar conceitos fundamentais da filosofia da ciência, como verdade, realismo, reducionismo, determinismo, natureza do tempo físico, objetivos da ciência e visões religiosas. De posse desse questionário realizamos entrevistas com dez professores do Instituto de Física da USP e então partimos para as análises dessas respostas. A metodologia utilizada seguiu os princípios da pesquisa qualitativa associada à análise de conteúdo. Isso que nos permitiu o estabelecimento de critérios de classificação para as diversas concepções filosóficas encontradas nas respostas dos entrevistados e a criação de categorias que foram ilustradas com representações diagramáticas. Com esta pesquisa, pretende-se deixar abertos caminhos para que, no futuro, possam ser investigadas conexões com o ensino na sala de aula, os livros didáticos, práticas pedagógicas, estratégias de ensino, novas sequências didáticas, etc. Além disso, espera-se que essa pesquisa possa tornar-se um forte aliado no processo de ensino-aprendizagem de determinados fenômenos, influenciando também a maneira como a natureza da ciência é apresentada e como a Física é ensinada. / The aim of this study is to investigate and classify the various philosophical conceptions about the physical world and science in a specific group of physicists: teachers of the Institute of Physics at the University of São Paulo (USP). The work began with the creation of a questionnaire involving judgments or opinions on some subjects of physics, addressing fundamental concepts of philosophy of science, such as truth, realism, reductionism, determinism, nature of physical time, aims of science, and religious views. With this questionnaire, interviews were conducted with ten professors from the Institute of Physics of USP, and then an analysis of the answers was made. The methodology used followed the principles of qualitative research associated with content analysis. This enabled us to establish criteria for classification for the various philosophical concepts found in the answers of the respondents, and to create categories that were illustrated with diagrammatic representations. We hope that in the future this research can be connected to issues in classroom teaching, textbooks, teaching practices, teaching strategies, new didactic sequences, etc. In addition, we hope that this research can become a strong ally in the teaching-learning process of certain phenomena, influencing the way the nature of science is presented and how physics is taught.

Children exhibit neotenous, or physically immature, features, such as a large rounded head relative to body size, adult-sized eyes, round cheeks, a small chin, and a short narrow nose. Bowlby (1969) and others (Eibl-Eibesfeldt, 1989; Hrdy, 2005) propose that, in species whose young depend on care from an adult, these features could enhance offspring survival. Lorenz (1943) argued that adult humans are particularly attracted to these features, and that these characteristics, which he termed Kindchenschema or “baby schema,” trigger a cognitive system that processes and reacts specifically to infantile features for the purpose of enhancing motivation to engage in caretaking behaviors. The goal of the studies proposed here is to examine the behavioral, attentional, and emotional effects of baby schema. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2015 / FAU Electronic Theses and Dissertations Collection

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2018-02-26T12:24:42Z No. of bitstreams: 1 ANDRESSA GOTIERRA.pdf: 1447432 bytes, checksum: 56b6da2071e006773f88cf31adb65aa1 (MD5) / Made available in DSpace on 2018-02-26T12:24:42Z (GMT). No. of bitstreams: 1 ANDRESSA GOTIERRA.pdf: 1447432 bytes, checksum: 56b6da2071e006773f88cf31adb65aa1 (MD5) Previous issue date: 2017-02-17 / The research investigated conceptions of Philosophy in courses of Pedagogy in Brazil, from Political Pedagogical Projects of fifteen Brazilian universities, three from each region of the country, one private, one federal and one state. The selection of the courses considered those who obtained the highest mark in the National Student Performance Examination (Enade), during the years of 2005, 2008 and 2011. Tacitly, the evaluation of Enade was considered relevant and rigorous. The implicit quality of those courses. If the Philosophy is important and the educational legislation bases this assertion, from the Law of Directives and Bases n? 9394/96 or the Resolutions of the National Council of Education / CP, of number 1 and 2, of July of 2015, respectively, the problem Of the research consisted of the question: what conceptions of Philosophy of the courses of Pedagogy of the Brazilian universities attributes as the basis of their Pedagogical Projects of Course? The objective of the research consisted in examining the Projects of the fifteen selected institutions, in order to clarify the explicit or implicit philosophical conceptions present in them. For this, there was a documentary search in the portals of the universities and the pedagogical proposals were analyzed. The selected material was read and categorized in the following terms: (i) Philosophy and critical formation; (Ii) Teacher dialectic formation; (Iii) Philosophy and training for autonomy. The categories were constructed in the light of classics of pedagogical thought, Marx and Dewey, epistemological bases common to the courses studied. The results pointed out that the courses assume critical philosophical conceptions in their curricular matrices, in the sense of consolidating a formation for the social transformation. The presence of Philosophy in the courses is not limited to the legal dimension, but, it configures a conception of formation that points to the profile of the student who wishes to construct himself, that is, a rigorous teacher in his formation, who has the capacity to understand the forces Of teacher education and educational policies. From the point of view of the curricular structure of the courses, all contemplate Philosophy as a discipline, be it the general or the Philosophy of Education. The contents of curricula presented classic philosophical thought, but many commentators. Therefore, it can be deduced from the documentary analyzes that, above all, the disciplines related to philosophy, in the attempt to present different philosophical perspectives, used theoretical foundations through didactic manuals, making superficial the perspectives that they intended to present. In addition to these manuals, it was also noticed the presence of authors who defend the critical historical perspective as support of the courses, although the projects pointed to a plural perspective of formation. Therefore, it was evident that the philosophical conceptions originating from the critical historical perspective have a great influence on the pedagogical courses analyzed, however, the need to review the Pedagogical Projects is necessary, since to the extent that they aim at a critical and conscious formation it is necessary Before other theoretical knowledge is provided that allow the teacher autonomy in making decisions about his or her own practice. / A pesquisa investigou concep??es de Filosofia em cursos de Pedagogia no Brasil, a partir de Projetos Pol?ticos Pedag?gicos de quinze universidades brasileiras, tr?s de cada regi?o do pa?s, uma particular, uma federal e uma estadual. A sele??o dos cursos considerou aqueles que obtiveram maior nota no Exame Nacional de Desempenho de Estudantes (Enade), durante os anos de 2005, 2008 e 2011. De forma t?cita, considerou-se relevante e rigorosa a avalia??o do Enade, por isto, sup?s-se a qualidade impl?cita dos referidos cursos. Se a Filosofia ? importante e a legisla??o educacional fundamenta esta asser??o, desde a Lei de Diretrizes e Bases n? 9394/96 ou as Resolu??es do Conselho Nacional de Educa??o/CP, de n?mero 1 e 2, de julho de 2015, respectivamente, o problema da pesquisa consistiu na pergunta: que concep??es de Filosofia os cursos de Pedagogia das universidades brasileiras assumem como base de seus Projetos Pedag?gicos de Curso? O objetivo da pesquisa consistiu no exame dos Projetos das quinze institui??es selecionadas, no sentido de esclarecer as concep??es filos?ficas expl?citas ou t?citas presentes neles. Para isso, houve busca documental nos portais das universidades e procedeu-se ? an?lise das propostas pedag?gicas. O material selecionado foi lido e categorizado nos seguintes termos: (i) Filosofia e forma??o cr?tica; (ii) Forma??o dial?tica do professor; (iii) Filosofia e forma??o para a autonomia. As categorias foram constru?das ? luz de cl?ssicos do pensamento pedag?gico, Marx e Dewey, bases epistemol?gicas comuns aos cursos estudados. Os resultados apontaram que os cursos assumem concep??es cr?ticas filos?ficas em suas matrizes curriculares, no sentido de consolidar uma forma??o para a transforma??o social. A presen?a da Filosofia nos cursos n?o se reduz ? dimens?o legal, mas, configura uma concep??o de forma??o que aponta para o perfil do estudante que deseja construir-se, isto ?, um professor rigoroso em sua forma??o, que tenha capacidade de compreender as for?as dial?ticas da forma??o docente e das pol?ticas educacionais. Do ponto de vista da estrutura curricular dos cursos, todos contemplam a Filosofia como disciplina, seja a geral ou a Filosofia da Educa??o. Os conte?dos dos planos curriculares apresentaram cl?ssicos do pensamento filos?fico, mas, muitos comentadores. Portanto, pode-se depreender das an?lises documentais que, sobretudo, as disciplinas relacionadas ? filosofia, na tentativa de apresentar diferentes perspectivas filos?ficas usaram fundamenta??es te?ricas por meio de manuais did?ticos, tornando superficiais as perspectivas que objetivaram apresentar. Al?m desses manuais, foi percebida tamb?m a presen?a de autores que defendem a perspectiva hist?rico cr?tica como sustenta??o dos cursos, embora os projetos apontassem para perspectiva plural de forma??o. Evidenciou-se, portanto, que as concep??es filos?ficas oriundas da perspectiva hist?rico cr?tica t?m muita influ?ncia sobre os cursos de Pedagogia analisados, entretanto, a necessidade em rever os Projetos Pedag?gicos se faz necess?ria, pois na medida que objetivam uma forma??o cr?tica e consciente ? necess?rio antes que se proporcione conhecimentos te?ricos outros que possibilitem ao professor autonomia na tomada de decis?o sobre sua pr?pria pr?tica.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-10-10T10:12:09Z No. of bitstreams: 1 Danllo Costa Lima.pdf: 2031270 bytes, checksum: 856f2aa658fc976e8ed18168a886628d (MD5) / Made available in DSpace on 2018-10-10T10:12:09Z (GMT). No. of bitstreams: 1 Danllo Costa Lima.pdf: 2031270 bytes, checksum: 856f2aa658fc976e8ed18168a886628d (MD5) Previous issue date: 2018-09-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / In Proclus, the delphic adage “gnothi seauton” reached the status of the fundamental principle of philosophy, according to two perspectives: theoretical and practical. From the theoretical point of view, and in answer to the Skeptical challenge to representative knowledge in its subject-object duality, the neoplatonic tradition carried out a considerable deepening of the philosophical reflexion on self-reflectivity or conversion to one’s self (epistrophê pros eauton), thus inaugurating a form of “turn to the subject” as philosophical method. From the practical point of view, self-knowledge constituted a true spiritual path of self-care, leading the soul from a natural and irreflected condition to a life of philosophical piety and self-transformation, culminating in the soul’s deification through union to the Divine. To this end, in the neoplatonic schools of this period, a formalization of the gradual process of the soul’s education takes place, delineating in the form of a ladder of virtues and sciences, the various levels of the path to be pursued until the soul’s ascension into the beatitude of assimilation to deity. Underlying these two perspectives is a comprehension of the core of the soul, its pure indeterminate existence (huparxis), as being deiform, in such a way that upon it depends both the possibility of true knowledge, in the form of intellectual intuition (noesis), and the possibility of beatitude, in the form of love (eros). To actualize them is the purpose of the ascesis to which the platonic philosopher dedicates himself. This dissertation aims at hypothetically reconstructing, based on Proclus, this path of self-knowledge in Late Neoplatonism, starting with an investigation upon its roots in greek religion, Plato and Plotinus / Em Proclo, a máxima délfica “gnothi seauton” alcançou o estatuto de princípio fundamental da filosofia, segundo duas perspectivas: teórica e prática. Do ponto de vista teórico, em resposta ao desafio do Ceticismo ao conhecimento representativo em sua dualidade sujeito-objeto, a tradição neoplatônica levou a cabo um considerável aprofundamento da reflexão filosófica sobre a autorreflexividade ou conversão a si mesmo (epistrophê pros eauton), inaugurando assim uma forma própria de “virada ao sujeito” como método filosófico. Do ponto de vista prático, o conhecimento de si constituía um verdadeiro caminho espiritual de cuidado de si, conduzindo a alma de uma condição natural e irrefletida para uma vida de piedade filosófica e transformação de si, culminando na deificação da alma em união ao Divino. Para este fim, há nas escolas neoplatônicas deste período uma formalização de um processo gradual de educação da alma, delineando, sob a forma de uma escada de virtudes e saberes, os vários níveis do caminho a serem percorridos por ela em sua ascensão até à bem-aventurança da assimilação à divindade. Subjacente às duas perspectivas está uma compreensão do cerne da alma, sua pura existência indeterminada (huparxis), como sendo deiforme, de modo que dele depende tanto a possibilidade do conhecimento verdadeiro, sob a forma de intuição intelectual (noesis), quanto a possibilidade da bem-aventurança, sob a forma do amor (eros). Atualizá-las é o propósito da ascese a que se dedica o filósofo platônico. Esta dissertação busca reconstruir hipoteticamente, a partir de Proclo, este caminho de autoconhecimento do Neoplatonismo Tardio, partindo de uma investigação de suas raízes na religião grega, em Platão e em Plotino

A presente tese trata-se de um estudo de caso, no qual valemo-nos de pesquisas bibliográfica, documental e de campo. Tendo como objeto de estudo as disciplinas filosóficas do Curso de Licenciatura em Geografia do Instituto Federal de Educação, Ciência e Tecnologia de São Paulo - campus São Paulo (IFSP-SP), objetivamos analisar o papel exercido por estas disciplinas no interior desta Licenciatura para avaliar em que medida elas contribuem no processo formativo de seus estudantes. Para exame dos dados colhidos no IFSP-SP, utilizamos a abordagem qualitativa e a análise de conteúdo dos questionários aplicados junto a um grupo de professores e estudantes deste Curso. Acreditamos que as disciplinas filosóficas propiciam o desenvolvimento não somente de uma cultura geral, que serve de base para a formação específica do professor de Geografia, mas também uma visão totalizante e o rigor metodológico necessário à compreensão do mundo, do papel do professor de Geografia na Educação Básica e o sentido formativo da Educação, a qual deve promover a humanização, a autonomia e a emancipação, recuperando, portanto, a concepção de uma educação política. Embora tenhamos visto que o Projeto de Curso de Licenciatura em Geografia, a matriz curricular e as disciplinas filosóficas contemplam o que é esperado para uma formação docente de qualidade, verificamos que há um comprometimento da finalidade do Curso em função da grande distância entre o Projeto Pedagógico e o Curso em exercício, o que obstaculariza as contribuições das disciplinas filosóficas, impedindo-as de exercer seu papel no processo formativo dos estudantes. / This thesis is a case study, using bibliographic, documentary and field research, which focuses on the philosophical disciplines in the Geography education program at Instituto Federal de Educação, Ciência e Tecnologia de São Paulo - São Paulo campus (IFSP-SP) and aims to analyze the role played by these disciplines within the teacher licensing program in order to assess the extent to which they contribute to the formation of the students. For examination of the data collected at IFSP-SP, we used a qualitative approach and content analysis of questionnaires completed by a group of professors and students in the Geography education course. We believe that the philosophical disciplines favor the development, not only of a general culture that underlies the specific formation of geography teachers, but also of an overall vision and the methodological rigor necessary for an understanding of the world, the role of the geography teacher in primary and secondary education and the formative role of education, which should promote humanization, autonomy and emancipation, thus recovering the concept of a political education. Although in the plan of for the Geography Education Course, the curriculum and the philosophical disciplines include what is expected for quality teacher formation, it appears that there is an impairment of the purpose of the course due to the great distance between plan for the course and the course as it is actually carried out, a fact which creates obstacles for the contributions of then philosophical disciplines, preventing them from performing their role in the formative process of the students.

Made available in DSpace on 2015-03-04T21:02:08Z (GMT). No. of bitstreams: 0 Previous issue date: 29 / Programa Institucional de Capacitação de Docentes e Técnicos / Neste trabalho busco analisar a visão básica de homem presente no pensamento do filósofo Nietzsche e do apóstolo Paulo. Nesse olhar dobrado procuro contemplar a relação existente na visão de homem nietzschiana e na visão paulina. Essa busca se dá a partir dos escritos dos autores e de seus comentadores, procurando identificar a fundamentação da visão de homem de cada um dos pensadores em foco. A primeira parte do texto procura identificar o conceito de corrupção do homem. Para Nietzsche, a corrupção presente no homem é resultado da realidade do cristianismo. Ele atribui à fé cristã a responsabilidade pela corrupção da humanidade. Esse processo se deu pela invenção da idéia de um Deus punidor e recompensador. Relacionada a idéia de Deus, o pecado e suas conseqüências também foi uma invenção cristã para manipular a humanidade. Assim, ele mostra que o homem precisa romper com essas idéias, por que elas negam, destroem a vida. Enquanto Nietzsche nega a realidade do pecado, Paulo edifica seu conceito de corrupção / In this paper, I seek to analyze the basic vision of this man in the thought of the philosopher Nietzsche and the apostle Paul. In this double looking, I try to contemplate the relationship existing in the vision of man nietzschiana and in the vision pauline. This search is given from the writings of the authors and their commentators, trying to identify the reasons for man's vision of each thinkers in focus. The first part of the text has as its purpose to identify the concept of corruption of man. For Nietzsche corruption present in the man is a product of the reality of Christianity. He attaches the Christian faith as responsible for the corruption of humanity. This process made by the invention of the idea of a God punishment and rewarding. Linked with the idea of God, sin and its consequences also was a Christian invention to manipulate mankind. Thus, it shows that man must break with these ideas, because they deny and destroy his life. As Nietzsche denies the reality of sin, Paulo builds its concept of

Made available in DSpace on 2015-03-05T17:16:46Z (GMT). No. of bitstreams: 0 Previous issue date: 11 / Nenhuma / A presente dissertação tem por objetivo construir, a partir da hermenêutica filosófica, uma justificação filosófica ao dirigismo constitucional, no contexto da superação do paradigma positivista que impera no Direito brasileiro. Com base no modelo estrutural do jogo e na noção de arte, de matriz gadameriana, e com suporte na fenomenologia ontológica heideggeriana, o texto se propõe a analisar criticamente os elementos que formatam e sustentam o imaginário jurídico positivista dominante, para posteriormente apresentar, por meio da hermenêutica filosófica, caminhos à desconstrução desse imaginário e à conseqüente superação do positivismo jurídico, possibilitando o reconhecimento da força normativa da Constituição dirigente. O dirigismo constitucional é concebido a partir da superação do dualismo metafísico do esquema sujeito-objeto oriundo da filosofia cartesiana da consciência, de forma coerente com uma teoria material da Constituição, entendida como uma teoria da Constituição constitucionalmente adequada, ada / The purpose of this thesis, based on philosophical hermeneutic, is developing the constitutional dirigisme philosophic grounds, in the context of surpassing the dominant paradigm of legal positivism of Brazilian Law. Founded on the Gadamerian structural model of art and play, and on the Heideggerian ontological phenomenology, the text intends to analyze critically the components of the dominant legal imaginary, aiming to show the ways to deconstruct the legal imaginary and consequently to surpass the legal positivism. The accomplishment of this task makes the recognition of the normative force of the dirigent Constitution possible. The constitutional dirigisme is conceived in the context of the surpassing of the metaphysical dualism of the subject-object scheme derived from the Cartesian philosophy of conscience, coherently with a material theory of Constitution, understood as a constitutionally appropriated Constitution theory. The theory of Constitution developed in the text is adapted to the needs of a soc