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Max Scheler développe une phénoménologie de l’affectivité fondée sur l’idée que l’amour est source de toute connaissance. L’amour, défini comme l’acte intentionnel par excellence, est un acte d’essence personnelle. Cette affirmation amène le philosophe à considérer comme une nécessité eidétique l’existence d’une personne infinie divine, un Dieu amour. Cela engendre deux questions : l’essence de la personne divine découle-t-elle de l’expérience intuitive fondée sur l’amour ? Ou bien, au contraire, l’amour ne peut-il être pensé comme fondement de la connaissance que d’après une représentation préalable de Dieu défini comme amour ? Notre recherche propose d’interroger, à partir de la position schelerienne, la possibilité de constituer une phénoménologie absolument neutre de tout présupposé métaphysique. Nous travaillons pour cela avec plusieurs concepts de métaphysique : réalisme ontologique, idéalisme subjectiviste, et Weltanschauung. Nous interrogeons dans un premier temps la pensée schelerienne à travers le prisme du débat généré par le tournant idéaliste de Husserl, en nous demandant si le personnalisme de Scheler peut être qualifié de réalisme et en quel sens. Nous étudions ensuite l’ensemble des axiomes religieux mobilisés par Scheler dans sa phénoménologie afin de mettre en évidence ce que nous appelons une théo-logique de sa conception de la logique phénoménologique. Nous examinons enfin la façon dont Scheler soumet rétrospectivement la phénoménologie à un regard critique, en cherchant à dégager ses présupposés métaphysiques implicites. Cela permet de comprendre pourquoi Scheler, dans la dernière période de ses recherches, abandonne la phénoménologie et considère sa nouvelle pensée comme une métaphysique nouvelle. / Max Scheler’s phenomenological thinking is based on the idea that love is the source of all knowledge. Defined as the ultimate intentional act, love is an essentially personal act. This claim drives the philosopher to consider the existence of an infinite personal God – a loving God - as an eidetic necessity. This raises the following questions: does the essence of God arise from an intuitive experience grounded in love? Or is love conceived as the source of all knowledge according to an existing representation of God defined as love? Taking Scheler’s position on the matter as the guiding thread of my research, I examine the possibility of a phenomenology free from any metaphysical presupposition. To this end, several definitions of the term metaphysics will be examined: ontological realism, idealist subjectivism, and theological Weltanschauung. I first question Scheler’s thought through the prism of the debate surrounding Husserl’s idealist turn by asking whether his personalist phenomenology can be described as « realist » and if so, in what sense. Then I examine all the religious axioms that Scheler uses in his phenomenology to highlight what I call a « theo-logic », i.e. an implicit theological conception of phenomenological logic. Finally, I look at how Scheler criticizes phenomenology in the hope of revealing its implicit metaphysical presuppositions. My thesis thus sheds light on why Scheler, at the end of his life, decided to put phenomenology aside and to define his thinking in terms of a new metaphysics.

Submitted by Jorge Silva (jorgelmsilva@ufrrj.br) on 2017-04-07T17:37:14Z No. of bitstreams: 1 2015 - Marcelo Raphael Rocha Bichara.pdf: 1577119 bytes, checksum: 6371f633930111b59a75e5fd1b91f7fe (MD5) / Made available in DSpace on 2017-04-07T17:37:14Z (GMT). No. of bitstreams: 1 2015 - Marcelo Raphael Rocha Bichara.pdf: 1577119 bytes, checksum: 6371f633930111b59a75e5fd1b91f7fe (MD5) Previous issue date: 2015-03-27 / CAPES / The object of our research is the mediumship phenomenon in Umbanda, focusing the syncretism as one of its central elements. As theoretical and practical reference we used the analytical psychology developed by the physician, psychiatrist and psychologist Carl Gustav Jung (1875-1961), for the depth and interdisciplinary amplitude of his studies on the religious phenomenon and its psychological approach of the religious experience. Semi-structural interviews were done with mediums in the state of trance, asking about the category Aruanda, in three terreiros of Umbanda in the state of Rio de Janeiro. Our hypothesis is that the descriptions of Aruanda, when interpreted from a symbolic point of view, can indicate the direction and finality of Umbanda?s Weltanschauung ? its psychological attitude in life. To accomplish our research we studied the birth of modern psychology, revealing the historical importance of mediumship and trance researches in the formulation of this new science. We also studied the background history of Umbanda to better understand our object. Many parallels were found between the analytical psychology and Umbanda. Both came to be in the turn of the nineteen to the twenty century, acting as compensation movements against the occidental hegemonic attitude ? analytical psychology in Europe, Umbanda in Brazil. With the data collected from both bibliographic and field research, it was possible to demonstrate how the symbolical content, that emerge in trance, helps to give form to numerous umbandas. Fluid and constantly in construction, Umbanda?s psychological attitude don?t fit in general systematizations. In spite of all the differences, it was possible to find in the descriptions given in trance common elements that point in the same direction: a revalorization of body experience, emotions and instincts, in direct opposition of Christian asceticism and modern rationalism. / O objetivo de nossa pesquisa ? estudar o fen?meno da mediunidade no contexto da Umbanda, focando o sincretismo como um de seus elementos centrais. Tomamos como referencial te?rico e pr?tico a psicologia anal?tica elaborada pelo m?dico psiquiatra e psic?logo Carl Gustav Jung (1875-1961), pela profundidade e amplitude interdisciplinar de seus estudos sobre o fen?meno religioso e por sua abordagem psicol?gica das experi?ncias religiosas. Realizamos entrevistas semi-estruturadas a respeito da categoria Aruanda com m?diuns em estado de transe, em tr?s terreiros de Umbanda no Estado do Rio de Janeiro. Nossa hip?tese ? que as descri??es de Aruanda, quando interpretadas de um ponto de vista simb?lico, podem nos indicar o sentido e a finalidade da Weltanschauung umbandista, isto ?, sua atitude psicol?gica diante da vida. Para realizar a pesquisa fizemos uma incurs?o na hist?ria do nascimento da psicologia moderna, destacando a relev?ncia das pesquisas sobre a mediunidade e os estados de transe para a formula??o dessa nova ci?ncia. Mergulhamos tamb?m nos prim?rdios da Umbanda para melhor compreender nosso objeto de estudo. Encontramos muitos paralelos entre a psicologia anal?tica e a Umbanda. Ambas surgem na virada do s?culo XIX para o XX e atuam como movimentos de compensa??o da atitude hegem?nica ocidental: a psicologia anal?tica na Europa, a Umbanda no Brasil. Com base nos dados coletados na pesquisa bibliogr?fica e no trabalho de campo foi poss?vel demonstrar como os conte?dos simb?licos, que emergem durante os estados de transe, ajudam a dar forma a infinitas umbandas. Fluida e constantemente em constru??o, a atitude psicol?gica umbandista n?o se deixa enquadrar em sistematiza??es generalistas. Apesar das diferen?as foi poss?vel encontrar, nas descri??es fornecidas em estado de transe, elementos em comum que apontam num mesmo sentido: uma revaloriza??o das experi?ncias do corpo, das emo??es e dos instintos, em oposi??o direta ao ascetismo crist?o e ao racionalismo moderno.