Submitted by Caroline Xavier (caroline.xavier@pucrs.br) on 2017-07-05T14:47:09Z No. of bitstreams: 1 DIS_TIAGO_DOS_SANTOS_RODRIGUES_COMPLETO.pdf: 899036 bytes, checksum: a841a6f4b642005439d201c51954910f (MD5) / Made available in DSpace on 2017-07-05T14:47:09Z (GMT). No. of bitstreams: 1 DIS_TIAGO_DOS_SANTOS_RODRIGUES_COMPLETO.pdf: 899036 bytes, checksum: a841a6f4b642005439d201c51954910f (MD5) Previous issue date: 2017-05-03 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES / This thesis seeks to present the correlation between significance and justice present in the thought of the Lithuanian-French philosopher Emmanuel Levinas. How the birth of meaning is called to the accomplishment of justice to those close and those far way. The first chapter presents Levianas? description of the relation between the existent (the human being) to the existence (the being in general), and how this relation with the being, is in its self, a protest against the being; that is, the necessity of escaping him, once the relation between the human and himself it is not lacking, but in excess which results in oppression. The existent cannot be parted with his existence, his self; he is attached to him; but this same being does not satisfies the aspirations of a, truly, human life. In the search for escape of the condition of being, the human-being may turn to illusory and momentary means of forgetting this being. In the second chapter, it is presented Levinas? critic against the philosophies of totality and the neutral, which take their sense of the logic of the being, from his inspiration in the philosophy of Franz Rosenzweing and the critic analyses of what Levinas called at the time of Philosophy of Hitlerism. These philosophies, when working with the ontological logic (symmetry, contemporaneity, equalization), tend to nullify the differences, in another words, the singularities. This in political terms means the legitimation of the state of war and of totalitarian constructions that the multiplicity of terms to a single term. The third chapter presents how of a transcendence to the order of being ? the face, unconditional because it does not participate in the conditions of being ? the subjectivity of the subject can free oneself of the oppression of excess of being to one of another way to be, with the trauma of the meeting with the face of another that in his misery, indulgence and exposition to death call the subject to the responsibilities. Responsibilities that make the subject, obsessive and make him as if a hostage to another to the maternity mode, in which there is the other in itself, and in which the self, contrary to the logic of being, it is no longer for itself, but it is one to the other, it is significance. The forth chapter presents a brief excursus on the weeping as a way of exposure of the otherness and the discharge of the being, as an expression of way to be. In the fifth and last chapter, it is presented the consequences to the significance of the entry of the third (of the social multiplicity) in the relations with others and how this calls responsibility of the subject to make use, now, of the logic of the being, of ontology, as a role of justice; it is also presented Levianas? discretion to the liberal state and of the call that maternal obsession for the other, for the justice, is also call to the revolution, that is, to the freedom of the proletariat of their proletarian condition. / Esta disserta??o procura apresentar a correla??o entre signific?ncia e justi?a que h? no pensamento do fil?sofo lituano-franc?s Emmanuel Levinas, ou seja, como que o nascimento do sentido ? chamado ? realiza??o da justi?a com os pr?ximos e distantes. No primeiro cap?tulo, apresenta-se a descri??o levinasiana da rela??o entre o existente (o ente humano) para com a exist?ncia (o ser em geral), e de como essa rela??o com o ser j? ? um protesto contra o ser, isto ?, necessidade de evas?o dele, uma vez que a rela??o do humano com o seu ser n?o ? de car?ncia deste, mas de excesso que resulta em opress?o. O existente n?o pode descolar-se da sua exist?ncia, do seu ser, est? pregado a ele, mas este mesmo ser n?o satisfaz as aspira??es de uma vida verdadeiramente humana; na busca por evas?o da condi??o de ser, o humano pode se enveredar por meios ilus?rios e moment?neos de esquecimento desse ser. No segundo cap?tulo, apresenta-se a cr?tica de Levinas contra as filosofias da totalidade e do neutro, que retiram o seu sentido da l?gica do ser, a partir de sua inspira??o na filosofia de Franz Rosenzweig e com a an?lise cr?tica do que Levinas chamou ? ?poca de filosofia do hitlerismo. Essas filosofias, trabalhando com a l?gica ontol?gica (simetria, contemporaneidade, igualiza??o), tendem a anular as diferen?as, quer dizer, as singularidades, o que em termos pol?ticos significa a legitima??o do estado de guerra e de estruturas totalit?rias que reduzem a multiplicidade de termos a um s? termo. No terceiro cap?tulo, apresenta-se como que de uma transcend?ncia ? ordem do ser ? o rosto, in-condi??o porque n?o part?cipe das condi??es do ser ?, a subjetividade do sujeito pode se libertar da opress?o do excesso de ser para um de outro modo que ser, com o trauma do encontro com o rosto de outrem que na sua mis?ria, indig?ncia e exposi??o ? morte chamam o sujeito ?s responsabilidades. Responsabilidades que obsessionam o sujeito e o tomam como ref?m do outro ao modo de maternidade, em que h? o outro-no-mesmo, e em que o eu, contrariamente ? l?gica do ser, j? n?o ? para-si, mas ? um-para-o-outro, ? signific?ncia. No quarto cap?tulo, apresenta-se um breve excurso sobre o pranto como modo de exposi??o da alteridade e de descarga do ser, como express?o do de outro modo que ser. No quinto e ?ltimo cap?tulo, apresentam-se as consequ?ncias para a signific?ncia da entrada do terceiro (da multiplicidade social) nas rela??es com outrem e de como esta chama a responsabilidade do sujeito a fazer uso, agora sim, da l?gica do ser, da ontologia, como fun??o de justi?a; tamb?m se apresentam as reservas levinasianas para com o estado liberal e do chamado que a obsess?o materna pelo outro, pela justi?a, ? tamb?m chamado ? revolu??o, isto ?, ? liberta??o do proletariado da sua in-condi??o prolet?ria.

Submitted by PPG Teologia (teologia-pg@pucrs.br) on 2018-07-17T18:24:24Z No. of bitstreams: 1 PUC-PERISSE-2018.pdf: 1061459 bytes, checksum: e76439dc0a4798c84195d762be757226 (MD5) / Approved for entry into archive by Sheila Dias (sheila.dias@pucrs.br) on 2018-07-24T11:56:13Z (GMT) No. of bitstreams: 1 PUC-PERISSE-2018.pdf: 1061459 bytes, checksum: e76439dc0a4798c84195d762be757226 (MD5) / Made available in DSpace on 2018-07-24T12:03:40Z (GMT). No. of bitstreams: 1 PUC-PERISSE-2018.pdf: 1061459 bytes, checksum: e76439dc0a4798c84195d762be757226 (MD5) Previous issue date: 2018-06-26 / The definition of encounter, according to the Spanish philosopher Alfonso L?pez Quint?s, is the starting point for to draw around the encounter as a theological category. The purpose was to clearly identify the essential characteristics and the fruits of the interpersonal encounter, as well as the discovery of the values and the longing for transcendence. When contrasting the theory of the encounter of L?pez Quint?s with the work of different philosophers, theologians and thinkers who focused on the idea of "encounter with God", it is possible to glimpse and make explicit, in the work of this author, the main features of a legitimate theology of the encounter. / A partir do pensamento do fil?sofo espanhol Alfonso L?pez Quint?s, tenciona-se delinear nesta disserta??o o encontro como categoria teol?gica, identificando com clareza as caracter?sticas essenciais, as exig?ncias e os frutos do encontro interpessoal, da descoberta dos valores que decorrem do encontro e do desejo de transcend?ncia. Contrastando a teoria do encontro de L?pez Quint?s com o trabalho de diferentes fil?sofos, te?logos e pensadores que se debru?aram sobre a ideia de um ?encontro com Deus?, ? poss?vel vislumbrar e explicitar na obra deste autor os principais tra?os de uma leg?tima teologia do encontro.