Este trabalho é uma tradução da Poética de Aristóteles (com exceção dos capítulos 19 a 22, que não são discutidos aqui) acompanhada de comentários. A intenção dele é estabelecer um texto que leve em conta as várias contribuições dadas pelas principais traduções francesas, inglesas, italianas e portuguesas, e situar, por meio dos comentários, a Poética dentro do corpus da filosofia aristotélica, especialmente a ética de Aristóteles e sua teoria da ação. / This paper is a translation into Portuguese of Aristotle\'s Poetics (with the exception of chapters 19 trough 22, which are not discussed here), with accompanying commentaries. Its intention views the establishment of a text that takes into account several contributions given by the main French, English, Italian and Portuguese translations. The commentaries consider Poetics as a part of the Aristotelian philosophy teachings, especially Aristotle\'s ethics and his action theory.

A presente pesquisa aproxima a personagem Ciacco, glutão punido na terceira vala do Inferno da Comédia, como a figura da personagem Ulisses, herói grego que atravessou a literatura ocidental antiga até chegar à Idade Média e ser condenado, também no Inferno, pelos seus crimes de fraude. Essa aproximação se realiza pela análise da transgressão de incontinência alimentar, descrita pelo filósofo grego Aristóteles na Ética a Nicômaco, pelo fato dessa transgressão manter uma explícita relação com o pecado do guloso Ciacco, além de ser aplicável à sede de conhecimento que a personagem Ulisses reflete no relato da sua última viagem. Mediante o estudo de obras de Dante Alighieri, como o Convivio e a Comédia, procura-se estabelecer uma conexão entre o desenfreado ato de se nutrir e a falta de moderação na busca pelo conhecimento, sendo essa última aquela que gera a eterna oposição entre ciência e fé, tão importante no contexto religioso no qual a Comédia foi escrita. / This research compares Ciacco, the glutton character punished in the third ditch in Inferno in Dantes Comedy, with Ulysses, the Greek hero who was brought from Ancient Western Literature to the Middle Ages and condemned also in Inferno for his fraud crimes. This comparison is drawn through the analysis of the eating intemperance transgression, described by the Greek philosopher Aristotle in Nicomachean Ethics, since this transgression maintains an explicit relation with Ciaccos greediness and is also applicable to the greed for knowledge which Ulysses reflects in the account of his last trip. Through the study of Dantes works, such as the Convivio and the Comedy, an attempt is made to establish a connection between the unstoppable act of eating and the lack of moderation in the search for knowledge; the latter being what causes the eternal opposition between science and faith, so important in the religious context in which the Comedy was written.

Este trabalho é uma tradução da Poética de Aristóteles (com exceção dos capítulos 19 a 22, que não são discutidos aqui) acompanhada de comentários. A intenção dele é estabelecer um texto que leve em conta as várias contribuições dadas pelas principais traduções francesas, inglesas, italianas e portuguesas, e situar, por meio dos comentários, a Poética dentro do corpus da filosofia aristotélica, especialmente a ética de Aristóteles e sua teoria da ação. / This paper is a translation into Portuguese of Aristotle\'s Poetics (with the exception of chapters 19 trough 22, which are not discussed here), with accompanying commentaries. Its intention views the establishment of a text that takes into account several contributions given by the main French, English, Italian and Portuguese translations. The commentaries consider Poetics as a part of the Aristotelian philosophy teachings, especially Aristotle\'s ethics and his action theory.

A presente pesquisa aproxima a personagem Ciacco, glutão punido na terceira vala do Inferno da Comédia, como a figura da personagem Ulisses, herói grego que atravessou a literatura ocidental antiga até chegar à Idade Média e ser condenado, também no Inferno, pelos seus crimes de fraude. Essa aproximação se realiza pela análise da transgressão de incontinência alimentar, descrita pelo filósofo grego Aristóteles na Ética a Nicômaco, pelo fato dessa transgressão manter uma explícita relação com o pecado do guloso Ciacco, além de ser aplicável à sede de conhecimento que a personagem Ulisses reflete no relato da sua última viagem. Mediante o estudo de obras de Dante Alighieri, como o Convivio e a Comédia, procura-se estabelecer uma conexão entre o desenfreado ato de se nutrir e a falta de moderação na busca pelo conhecimento, sendo essa última aquela que gera a eterna oposição entre ciência e fé, tão importante no contexto religioso no qual a Comédia foi escrita. / This research compares Ciacco, the glutton character punished in the third ditch in Inferno in Dantes Comedy, with Ulysses, the Greek hero who was brought from Ancient Western Literature to the Middle Ages and condemned also in Inferno for his fraud crimes. This comparison is drawn through the analysis of the eating intemperance transgression, described by the Greek philosopher Aristotle in Nicomachean Ethics, since this transgression maintains an explicit relation with Ciaccos greediness and is also applicable to the greed for knowledge which Ulysses reflects in the account of his last trip. Through the study of Dantes works, such as the Convivio and the Comedy, an attempt is made to establish a connection between the unstoppable act of eating and the lack of moderation in the search for knowledge; the latter being what causes the eternal opposition between science and faith, so important in the religious context in which the Comedy was written.

L’éthique néo-aristotélicienne développée à la suite du programme proposé par G.E.M. Anscombe en 1958 exclut-elle la notion de moralité ? Anscombe contestait la pertinence de la notion de « devoir moral ». Cela implique-t-il que l’on doive, pour la suivre, renoncer à toute distinction entre le « moral » et le « non moral » ? La défense d’un absolutisme moral motivait les analyses d’Anscombe concernant « l’intention ». Les critiques du légalisme, du conséquentialisme ou du subjectivisme qui sont menées dans le sillage de « La philosophie morale moderne » par les principaux représentants de l’éthique néo-aristotélicienne – Philippa Foot, Alasdair MacIntyre, Rosalind Hursthouse ou Martha C. Nussbaum – répondent au même type de préoccupation. Les néo-aristotéliciens cherchent à opposer aux conceptions modernes de la rationalité morale l’idée d’une rationalité pratique homogène. Mais c’est pour montrer qu’elle est intrinsèquement liée à la vertu. Dans le même esprit, ils opposent à l’anti-naturalisme de la morale britannique du XXème siècle un naturalisme non réductionniste. Sous ces différents aspects, leur réflexion bénéficie des liens qu’elle renoue avec l’inspiration originelle de la méthode de la « psychologie » anscombienne. C’est ce qui permet à certains d’entre eux de poser les jalons d’une éthique fondée sur les notions de vertu et de bonheur, que celle-ci revendique ou non son appartenance à « l’éthique de la vertu ». A travers sa définition de « l’action humaine », cette éthique qui possède certains traits caractéristiques de l’éthique des Anciens, implique bien néanmoins une définition exigeante et originale de la moralité. / Does neo-Aristotelian ethics, which was developed according to the programme by G.E.M. Anscombe in 1958, exclude the notion of morality? Anscombe challenged the relevance of the concept of ‘moral duty’. Does this imply that, to follow her programme, one must give up any distinction between ‘moral’ and ‘non-moral’? The defence of moral absolutism motivated Anscombe's ‘intention’ analyses. Critics of legalism, consequentialism or the subjectivism that was conducted in the wake of ‘Modern Moral Philosophy’ by the main representatives of neo-Aristotelian ethics—Philippa Foot, Alasdair MacIntyre, Rosalind Hursthouse and Martha C. Nussbaum—have responded to the same type of concern. The neo-Aristotelians, despite their disagreement on many points, seek to set the idea of a homogeneous practical rationality against modern conceptions of moral rationality; however, it is to show that rationality is intrinsically linked to virtue. In the same spirit, they set a non-reductionist naturalism against the anti-naturalist British ethics of the 20th century. Under these different aspects, their reflection benefits from a return to the original inspiration of Anscombe’s ‘psychology’ method. This return is also what allows some of them to lay the foundations for an ethical theory based on notions of virtue and happiness regardless of whether it claims to belong to ‘virtue ethics’ or not. Through its definition of ‘human action’, this ethical theory—which proposes to reconnect with certain characteristics of ancient ethics—implies, however, a demanding and original definition of morality.

Several contemporary virtue ethicists have provided systematic presentations of normative virtue ethics. The virtue ethical literature, however, does not contain much information on the meta-ethical roots of virtue theories. The present paper seeks to address this deficiency by examining the neo-Aristotelianism of Rosalind Hursthouse in an effort to ascertain what meta-ethical commitments are most consistent with her theory; these commitments are shown to be cognitivism, objectivism, and (in some form) naturalism. These positions are then put into dialogue with Moore’s seminal metaethical arguments against naturalism and agent-relative value. Ultimately I show that the literature on normative virtue ethics is rich enough to provide powerful responses to Moorean criticisms.

The dissertation is an examination of obligation, which I argue is a mode of rational necessity that is proper to human agency. I begin from G. E. M. Anscombe’s celebrated attack against modern moral philosophy, and then sketch a positive theory of obligation as it figures in morality and in law, drawing upon the work of Aquinas and Aristotle. The first chapter explicates this idea of “practical necessity” and the second chapter shows that Aristotelian ethics, because it is not a theological law conception of ethics, has no place for a peculiarly moral conception of obligation. The third chapter examines Aquinas’s conception of moral law and argues that Aquinas vindicates Anscombe’s negative critique of the “moral ought.” The fourth chapter shows that the application of exceptionless moral norms (i.e. moral absolutes), which is one kind of obligation, requires attention to aspects of social practices. Attention to social practices allows the resolution of controverted problems about specifying intentions and applying the principle of double effect in a way that makes exceptionless moral norms workable. The fifth and final chapter defends the conception of intentional action assumed in the fourth chapter, and demonstrates that the scholastic ‘sub specie boni’ thesis is an integral part of action explanation, as well as Anscombe’s notion of “practical knowledge”. The upshot of the dissertation is an integrated investigation into how the ideas of good and necessity figure in ethics, law, and human action. / text

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2018-02-26T14:09:19Z No. of bitstreams: 1 AGNALDO RONIE PEZARINI.pdf: 2072293 bytes, checksum: 6ab95c96c9c47fdc188ada88f546dbc7 (MD5) / Made available in DSpace on 2018-02-26T14:09:20Z (GMT). No. of bitstreams: 1 AGNALDO RONIE PEZARINI.pdf: 2072293 bytes, checksum: 6ab95c96c9c47fdc188ada88f546dbc7 (MD5) Previous issue date: 2017-06-20 / This dissertation deals with the teaching of Philosophy, which, based on Law 11684 of 2008, determined its compulsory education in the whole country. In spite of the fact that the research concerns the consideration of the perceptions of teachers and students of public schools about the teaching of Philosophy in the light of Aristotle, which strictly states that ethical action, that of right reason is done by means of Virtues, and thus the cut for this research concerns the theoretical basis of research, that is, about the concept of friendship, justice and freedom in Aristotle. These concepts are developed in the Nicomachean Ethics work. The problem of this research is the question: What is the perception of teachers and students of the Board of Education of Campinas Leste about Aristotelian ethics? Regarding the theoretical reference, the look used for the analysis of information will take into account virtues and the thinking of Aristotle. The objectives are to understand if the teaching of philosophy of the State Schools of the Campinas Leste Board is based on the Ethics of Aristotle with regard to issues related to freedom, friendship and justice. As for the methodological procedures, the bibliographic review will be used in order to characterize the teaching of philosophy, its historical context and its configuration in High School beyond the legal issues that support it, and then the Aristotelian ethics in the action of conceptualizing ethics in Stagirita conceptions, ethics in relation to eudaimonia and the relationship between ethics and education and, moreover, an empirical research based on a closed questionnaire applied in five schools of the Board of Education Campinas Leste, two of the periphery, Two of Tempo Integral and one of the central region, specifically a 3rd grade high school class and the philosophy teacher from each of these schools. The sample of this research was one hundred and sixty-eight students and five teachers for the instrument questionnaire, two teachers for the interview instrument and two groups of six students for the focus group. The hypothesis for this research was that the students are unaware of the conception of Aristotelian ethics, perhaps a partial conception of the ethics of the philosopher Aristotle. With the analysis of the results obtained with the cited instruments, there was no confirmation of the hypothesis, which was therefore classified as rejection, since the teaching of philosophy regarding Aristotelian ethics is based on teachers and students Perception of the virtuous act and to the straight reason based on the Aristotelian conception, being only fit for the students the antagonism in the action. / Esta disserta??o de mestrado trata do ensino de Filosofia, que a partir da Lei 11.684, de 2008, determinou sua obrigatoriedade no Ensino M?dio em todo o territ?rio nacional. Em que pese o fato de que a pesquisa diga respeito ? considera??o das percep??es de docentes e discentes de escolas p?blicas sobre o ensino de Filosofia ? luz de Arist?teles, que a rigor estabelece que o agir ?tico, o da reta raz?o se faz por meio das virtudes e, assim o recorte para esta pesquisa diz respeito ? base te?rica da investiga??o, ou seja, sobre o conceito de amizade, justi?a e liberdade em Arist?teles. Estes conceitos s?o desenvolvidos na obra ?tica a Nic?maco. O problema desta pesquisa consiste na pergunta: Qual ? a percep??o de docentes e discentes da Diretoria de ensino Campinas Leste acerca da ?tica aristot?lica? No que se refere ao referencial te?rico, o olhar utilizado para a an?lise das informa??es levar? em considera??o virtudes e o pensamento de Arist?teles. Os objetivos consistem em compreender se o ensino de filosofia das Escolas Estaduais da Diretoria Campinas Leste est? pautado sobre a ?tica de Arist?teles no que se refere ?s quest?es relativas ? liberdade, ? amizade e ? justi?a. Quanto aos procedimentos metodol?gicos ser?o utilizados a revis?o bibliogr?fica de modo a caracterizar o ensino de filosofia, seu contexto hist?rico e sua configura??o no Ensino M?dio para al?m das quest?es Legais que o ampara e, em seguida, a ?tica aristot?lica na a??o de conceituar a ?tica nos quesitos da concep??o do estagirita, da ?tica em rela??o ? eudaimonia e da rela??o entre a ?tica e a educa??o e, al?m disso, uma pesquisa emp?rica pautada em um question?rio fechado aplicado em cinco escolas da Diretoria de Ensino Campinas Leste, sendo duas de periferia, duas de Tempo Integral e uma da regi?o central, especificamente uma turma da 3? s?rie do ensino m?dio e o docente de filosofia de cada uma dessas escolas. A amostra desta pesquisa foi de cento e sessenta e oito discentes e cinco docentes para o instrumento question?rio, dois docentes para o instrumento entrevista e dois grupos de seis alunos para o grupo focal. A hip?tese para esta pesquisa era de que os discentes desconhecem a concep??o da ?tica aristot?lica, cabendo qui?? uma concep??o parcial da ?tica do fil?sofo Arist?teles. Com a an?lise dos resultados obtidos com os instrumentos citados, n?o houve confirma??o da hip?tese , que se classificou, portanto, como recha?ada, uma vez que, o ensino de filosofia no que se refere ? ?tica Aristot?lica, est? fundamentado tendo os docentes e discentes a percep??o do agir virtuoso e para com a reta raz?o pautados na concep??o Aristot?lica, cabendo apenas para os discentes o antagonismo na a??o.