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11	Uma compreensão daseinsanalítica do personagem Christopher, protagonista do romance "O estranho caso do cachorro morto" / A daseinsanalytical understanding of the character Christopher, protagonist of the novel "The curious incident of the dog in the night-time" Campos, Marcos Malta 19 February 2009 (has links) Made available in DSpace on 2016-03-15T19:40:38Z (GMT). No. of bitstreams: 1 Marcos Malta Campos.pdf: 466983 bytes, checksum: e34e360a58b6aa4ed21bde8fb800caac (MD5) Previous issue date: 2009-02-19 / Fundo Mackenzie de Pesquisa / This research aimed a daseinsanalytical understanding of the teenager Christopher s being-in-the-world (protagonist of the novel The Curious Incident of the Dog in the Night-Time), explaining the relationships of the character with others who are presented in his world. Christopher s manifestations can also be diagnosed as Asperger s Syndrome, according to DSM-IV-TR. The phenomenological method described by Giorgi was used to emerge the Christopher s being-with others phenomena, following a daseinsanalytical understanding based on the contributions of Martin Heidegger in his Zollikon Seminars. These seminars exposed Daseinsanalysis as an instrument able to understand healthy and sick existence, from appropriated concepts to human being. The research found out that Christopher get on with others predominantly in strangeness, seeing people many times as potently nocuous and seeking lonesomeness. The phenomena being-with others was demonstrated in Christopher s life, which suggests that this study confirms some of Heidegger s postulations. / Esta pesquisa teve por objetivo realizar uma compreensão daseinsanalítica do ser-no-mundo do adolescente Christopher, protagonista do romance O Estranho Caso do Cachorro Morto, explicitando as relações do personagem com as pessoas de seu mundo. O adolescente descrito no livro pode ser diagnosticado com Transtorno de Asperger, de acordo com critérios do DSM-IV-TR. Utilizou-se do método fenomenológico, conforme descrito por Giorgi, para realizar a emersão do fenômeno ser-com os outros do referido personagem, seguindo-se compreensão daseinsanalítica embasada nas contribuições do filósofo Martin Heidegger nos Seminários de Zollikon. Estes seminários visaram expor a Daseinsanalyse como instrumento capaz de compreender o existir sadio e o existir doente em geral a partir de concepções próprias à existência humana. Os principais resultados da análise apontam que Christopher relaciona-se com os outros predominantemente no modo da estranheza, enxergando as pessoas muitas vezes como potencialmente nocivas e buscando o isolamento. O fenômeno existencial ser-com foi concretamente demonstrado na vida do personagem, o que leva a pensar que em alguns momentos da análise o estudo ganhou um certo caráter de confirmação de postulações heideggerianas. daseinsanalyse ser-no-mundo ser-com os outros transtorno de Asperger método fenomenológico CNPQ::CIENCIAS HUMANAS::PSICOLOGIA
12	Quando os médicos des-cansam: compreendendo o sentido que médicos de um hospital público dão ao tempo livre, trabalho e lazer Goldenstein, Eduardo 10 May 2011 (has links) Made available in DSpace on 2016-04-28T20:37:35Z (GMT). No. of bitstreams: 1 Eduardo Goldenstein.pdf: 419720 bytes, checksum: f5e2cdb1bed51504885c6b81f7885255 (MD5) Previous issue date: 2011-05-10 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / As medicine has become increasingly scientific and technology-driven, medical care costs have increased and physicians had to specialize more and more, while working conditions have deteriorated for most of them. Because of the country s health policies, a vast majority of physicians took jobs in public hospitals where they do day and night duty shifts. Although salaries are low in the public sector, their tenure and labor rights are assured. In order to earn enough to meet their needs, a large part of these physicians work long hours, in day and night shifts, often times with no possibility of resting or engaging in leisure activities in their free time. This research focuses on physicians leisure. It was designed to understand how a group of physicians working in a public high-tech children s hospital in the city of São Paulo use their free time for leisure, and especially what their understanding of leisure is. Those physicians were asked to fill out a questionnaire and mark the number of working hours and the number of hours dedicated to other activities such as sleeping, resting, being with their families, and especially leisure considering two situations: a typical week and an atypical week. With this data in hand the author contacted seven physicians and long interviews were conducted to discuss the topic, i.e. leisure and physicians. Six of these seven physicians are pediatricians who passed an open competition and work duty shifts at the hospital s emergency room. One is a female plastic surgeon at the hospital where she also works as a volunteer. To analyze the interviews a specific methodology for qualitative research was used which is based on Heidegger s hermeneutic ontology. Based on the quantitative research the author concluded that although physicians believed they had leisure time this was not borne out by the facts. The data obtained in the qualitative research in turn allowed the author to conclude that for the group interviewed enjoying leisure time or not was directly related with the history or background of each one of them. For many of them leisure was yet another form of work, that is, it followed the same type of capitalistic logic, the logic of the perpetuum mobile of production. Leisure was also dependent on their availability to engage in a certain type of activity that could be considered as leisure or not. It also became apparent in the interviews that the physicians of this group had no difficulty in thinking about their leisure, although they were surprised with the topic at first. One last conclusion was that for this group of physicians leisure was not always equated with quality of life, or with pleasure or relaxation / Na medida em que a medicina atual foi se tornando mais e mais científica e tecnológica, seus custos foram se elevando, os médicos obrigados a cada vez mais se especializarem e as condições de trabalho para a grande maioria destes médicos se deteriorando. Por conta das políticas de saúde vigentes a maioria dos médicos do país passaram a trabalhar em hospitais ligados a rede pública em regime de plantões diurnos e noturnos, já que nesse setor, apesar de baixos salários, eles têm garantido estabilidade de emprego e direitos trabalhistas. Para poder fazer frente às suas necessidades financeiras, uma grande parte desses médicos trabalham muitas horas, diurnas e noturnas, muitas vezes sem possibilidade de descansar e ocupar seu tempo livre com atividades de lazer. O foco dessa pesquisa é o lazer dos médicos. O interesse é poder entender a forma como um grupo de médicos lotados em um hospital público infantil de alta tecnologia da cidade de São Paulo disponibilizam seu tempo livre para o lazer e, especialmente, a compreensão que eles têm desse lazer. Para tanto, inicialmente solicitamos aos médicos lotados na instituição que preenchessem um questionário onde se pedia que assinalassem tanto o número de horas voltadas para o trabalho quanto o número de horas voltadas para outras atividades como dormir, descansar, estar com a família e especialmente ao lazer, considerando-se duas situações diferentes: uma semana atípica e uma semana atípica. Com esses dados em mãos foram contatados sete médicos com os quais foram feitas entrevistas de longa duração a respeito do tema proposto, o lazer entre os médicos. Para a análise destas entrevistas adotou-se uma metodologia específica de pesquisa qualitativa referenciadas pela ontologia hermenêutica de Heidegger. A partir da pesquisa quantitativa pudemos concluir que apesar dos médicos pesquisados considerarem dispor sempre de tempo para o lazer isto não se confirmava na prática. Já os dados obtidos com a pesquisa qualitativa nos permitiram concluir que, para este grupo de médicos entrevistados a vivência ou não do lazer estava diretamente relacionada à história e experiência de vida de cada um deles; que para muitos o lazer se constituía numa outra forma de trabalho, ou seja, seguia a mesma lógica capitalista do moto contínuo de produção; e ainda que o lazer dependia da disponibilidade de cada um para um certo tipo de atividade que poderia ou não ser considerado lazer. Também ficou patente com a entrevista que os médicos desse grupo não tinham, apesar da surpresa inicial para com o tema, qualquer dificuldade de pensar no seu lazer. Por último, foi possível concluir que para este grupo de médicos nem sempre o lazer significava uma boa qualidade de vida, nem sempre se confundia com prazer ou relaxamento Lazer dos médicos Prazer Relaxamento História de vida Ser-aí Ser-nomundo Cuidado Estresse Angustia Tédio Physicians leisure Pleasure Relaxation Life history Being-in-the world (Dasein) Care Stress Anxiety Tedium CNPQ::CIENCIAS HUMANAS::PSICOLOGIA
13	Role imaginace v estetické zkušenosti u Mikela DuFrenna / The Role of Imagination in Aesthetic Experience in Mikel Dufrenne's Thought Borecký, Felix January 2017 (has links) 1 Summary: F. Borecký, The Role of Imagination in Aesthetic Experience in Mikel Dufrenne's Thought The aim of this dissertation thesis is to present Dufrenne's original conception of imagination and to highlight its significance for philosophical aesthetics. We focus on a critical interpretation of two alternative approaches which Dufrenne considers in his work. The first approach is based on a noetic perspective, the other on an ontological one. In both cases, Dufrenne claims that imagination is a productive, effecting activity which in a formative manner participates in knowledge of a priori truths regarding human being in the world. Such knowledge is most fully accomplished in the aesthetic experience. Only there a man opens oneself to the external world while maintaining with it a relation of primordial corporeity, which they both - i.e., both humans and the world - share. Imagination and its correlate, the imaginary, in an aesthetic experience stimulate each other and enable a reverberation of the most fundamental possibilities of human being in the world. It is imagination and the imaginary which enable a man to penetrate the superficial empirical level and reach the deep level of the a priori. On the level of the a priori, a man can experience the original corporeal unity which is of the same kind...
14	Being-towards-death : Heideggerian ontology in selected films of Michael Haneke Gouws, Anjo-Mari 09 October 2012 (has links) This study investigates certain existential themes found in the work of Austrian director Michael Haneke. As such the focus is on the existential philosophy of Martin Heidegger, specifcally Heidegger’s notion of Being as always being-towards-death. There are six flms under discussion – the three flms comprising his Vergletscherung-trilogie (Der Siebente Kontinent, Benny’s Video and 71 Fragmente einer Chronologie des Zufalls), and his later flms Funny Games, La Pianiste, and Caché. Michael Haneke has been lauded as “Austria’s most esteemed and most controversial active flmmaker” (Frey 2003:1), a director whose work transgresses the boundaries of mainstream flm in terms of both its form and content. In fact, the director argues, he is responsible for “rap[ing] the spectator to independence”. Haneke’s work features a solid measure of existential themes, examining the alienation and isolation of the individual, the despair brought on by the monotony of modern society, and the seeming meaninglessness of man’s existence. This study aims to show that much of Haneke’s existential thought can be drawn back to Heidegger’s concept of Being, and the various ways in which Being is constituted. Focusing particularly on the notion of Being as being-towards-death, two other constitutive elements are also included – Being as always being-in-the-world and Being as always being-with-others. Being-in-the-world is examined on two fronts, looking at Haneke’s treatment of the public space, and of the domestic setting of the home. Beingwith- others is likewise elucidated in terms of the perspective Haneke offers on society as Heidegger’s Das Man, and the more intimate relationships within the family unit. By coupling these elements with Heidegger’s notions of thrownness, anxiety and the nothing, this study thus investigates how Haneke’s rendition of being-in-the-world and being-withothers inevitably, and fundamentally, means being-towards-death. / Dissertation (MA)--University of Pretoria, 2012. / Visual Arts / unrestricted Benny’s video Being-with-others Existentialism The nothing Being-in-the-world Thrownness Being Ontology Being-towards-death Martin heidegger Michael haneke Der siebente kontinent Anxiety Vergletscherung-trilogie Caché La pianiste Funny games UCTD
15	A visual interpretation of consciousness as a continuous process of self-organisation and embodiment De Lange, Beverley 11 1900 (has links) That consciousness is ubiquitous, and relevant to autopoietic self-organisation and embodiment within every living being and/or organism, is a prevalent idea in contemporary consciousness research. However, because ‘consciousness’ as a word is derived from con or cum, meaning ‘with’ or ‘together’ and scire, ‘to know’ or ‘to see’ it infers the experience of knowing with an ‘other’ and/or ‘others’. The narrative that follows, while expressing a life of its own, documents the interdisciplinary research conducted and questions who and/or to what ‘other’ might infer. My visual diary, Dust from dust: Microorganisms and other tales: An Artist’s diary, created as the visual component of a creative practice-as-research undertaking, was silently performed amidst ‘others’ in the Unisa gallery, in an attempt to render visible, the autopoietic, self-organising embodiment essential to the conscious self-developmental component of the project. Once upon a time, I grew bacterial yeast cells in a glass vitrine to observe how they self-organised their own embodiment and photographed the process. At the same time, I conducted interdisciplinary research into consciousness as a self-developmental process, and utilising the cellular symbiosis unfolding in the vitrine as a self-reflexive mirror, came to visualise how indispensable bodily feelings are to conscious self-development, and being-in-the-world-with-others processes. As a creative-practice-as-research undertaking, I grew, manipulated and photographed the cellular imagery in the vitrine over many years in an attempt to unfold personal bodily feeling associations the imagery held captive, while gathering photographic footage I considered capable of expressing the primordial nature of certain emotive feeling experiences. Once obtained, I choreographed and performed a stop-frame video, entitled Dust from Dust: Microorganisms and other tales. An artist’s diary. The stop-frame video, along with a catalogue that focuses on the processes engaged with, accompanies the written narrative. Once edited, I macroscopically projected different phases of the video into a three-walled enclosure in the UNISA Art gallery. The three videos, representing a facet of my praxis, ran concurrently over a two week period. The fourth facet, presented with the video projections to emphasise conscious self-development as an in-the-world-with-others process, was the glass vitrine. It was positioned in a darkened enclosure in the gallery space, opposite the video projections. This narrative documents how I projected myself into the cellular imagery developing in the glass vitrine, in a way akin to how the ancient alchemists ‘projected’ themselves into the prima materia with which they worked. While the alchemists seemingly worked unconsciously, and my praxis initially started somewhat unconsciously, the process developed into a conscious attempt to embody the research findings. So, while the video choreographed, champions a microbial cell story, by referring to it as an artist’s diary, I emphasise the subjective nature of my praxis as a whole. In this creative-practice-as-research undertaking, I address the significance of bodily feelings and their relevance to being-in-the-world-with-others processes. In doing so, I aim to offer insight into how and why feelings are essential to inter-subjectivity and/or sociality, self-organisation and conscious self-development, as well as how and why conscious self-development can lead to immersive experiences, which I interpret as embodied adaptation to the rich diversity and/or fullness of life itself. / Art History, Visual Arts and Musicology / D. Litt. et Phil. (Art History) Consciousness Unconscious Being Psyche Self Subjectivity Self-reflexivity Bacterial yeast cells Symbiosis Biological Autopoeisis Primordial-ness Primordial-like Prima materia Alchemy Self/other Subjective/inter-subjective Being-in-the-world-with-others Self-organisation Embodiment Conscious self-development Bodilt feeling-intoned experience Immersion Performance 701.15 Art -- Psychology Art -- Philosophy Visual perception Consciousness
16	Approche phénoménologique et vécu non duel / Phenomenological approach and non-dual living / Perspectiva fenomenológica y vivencias no duales / Approccio fenomenologico e vissuto non duello / Avvicinera fenumenulogica è campà non-duali Rouvier, Shanti 15 December 2017 (has links) Le thème de la « non dualité » (advaïta vedanta) ouvre sur des questions liées à un vécu au-delà de nos identifications, dont celles à notre corps et à un « moi » séparé. Nous nous appuyons sur la rencontre avec des personnes témoignant d’un vécu « non duel », dans une approche phénoménologique. Cette recherche aspire à donner un nouvel ancrage à la psychologie, dans le terreau de la philosophie. D’autres questions sont abordées, telles que celles de l’identité, de nos représentations, de la réalité, de la pensée et de sa distinction d’avec la conscience, notre rapport à la souffrance, au temps, et l’intensité du vécu lorsqu’il se situe dans le présent, l’appréhension de ce qu’est la réalité pour nos témoins dans ce présent et sans la saisie par la pensée, et la disparition de la distinction sujet/objet au niveau de l’Être. Nous tentons aussi d’aborder la quête d’un absolu, en rendant compte de l’accueil de la vie telle que celle-ci nous apparaît, dans sa singularité et dans son immanence.Nous pointons aussi la difficulté de nos témoins de dire avec des mots la teneur de leur vécu, ce qui aboutit souvent à des paradoxes, mais nous tentons aussi de montrer que la rencontre est vivante et que ce n’est pas tant ce qui se dit, que ce qui sous-tend ce qui est dit, qui a valeur de vérité et d’authenticité. Le vécu « non duel » nous permet ainsi d'envisager une écoute libre de la pensée limitante, ancrée dans une résonance corporelle et émotionnelle. Enfin, il donne à la Conscience une dimension essentielle, à la fois de respect de ce qui se donne à voir et à entendre, et de réponse possible à la quête de l’Être qui sommeille en tout être humain. / The theme of "non duality" (advaïta vedanta) raises questions regarding living beyond our identifications, such as identifications with our body and with a separate “me". We build on meetings with people testifying of a non-dual living, and we do so with a phenomenological approach. This research aspires to give psychology a new anchorage in philosophy’s fertile ground.Other questions are approached, such as those of identity, of our representations, of reality, of thought and its distinction from consciousness, also raised are questions on our relation with suffering, with time, with the intensity of living when this living is situated in the present, with the apprehension of what reality is for our witnesses in this present without the grasp of thought, and with the end of the distinction subject/object at the level of the Being. We also try to tackle the topic of the quest for the absolute, while reflecting on the way we can welcome life as it appears to us, in its uniqueness and its immanence.We also point out the difficulty for our witnesses to put into words the content of their living, a situation which often leads to paradoxes. On the other hand, we also try to show that the meeting is full of life, and that it is not so much what is said than what underlies what is said - including the silence and the presence –that bears truth.Non-duality thus allows us to consider a listening free from limiting thought, anchored in a physical and emotional resonance. Lastly, it gives Consciousness an essential dimension, that of respect for what is given to be seen and to be heard, and that of a possible answer for the quest of Being which lies dormant in every human being. / El tema de la « no dualidad » (advaita vedanta) nos lleva a entender que las vivencias van másallá de nuestras identificaciones, incluso aquellas relacionadas con nuestro cuerpo y con un« yo » diferenciado.Nos apoyamos en el encuentro con personas que comparten su testimonio sobre vivencias« no duales » desde una perspectiva fenomenológica. Intentamos así apropiarnos lo másíntimamente posible de la capacidad de interpelación de estas vivencias evitando cualquierinterpretación. Esta investigación aspira a ofrecer un nuevo arraigo en la psicología dentro delámbito de la filosofía y a su capacidad de iniciar el proceso de descubrimiento del ser y delsujeto « conocedor ».También profundizo en otras cuestiones como aquellas relacionadas con la identidad, nuestrasrepresentaciones, de la realidad, del pensamiento y su diferenciación con la conciencia. Asímismo, nuestra relación con el sufrimiento, con el tiempo y la intensidad de lo vivido cuandoéste se hace presente. Abordamos igualmente la aprehensión de lo que es la realidad para laspersonas que compartieron su testimonio de este presente sin ser captado por el pensamientoy finalmente, la desaparición de la diferenciación entre sujeto y objeto a nivel del Ser.Intentamos igualmente plantearnos el deseo de búsqueda de un absoluto, relatando la acogidade la vida tal cómo se nos presenta en su singularidad e inmanencia.Consideramos importante señalar la dificultad para nuestros entrevistados de nombrar elcontenido de sus vivencias, lo que nos lleva a menudo a paradojas y, como una vez esaspalabras son dichas, pueden atraparnos en la cárcel de las certezas del saber. Sin embargointentamos también demostrar que el encuentro tiene vida y que no es tanto lo dicho como losobreentendido que tiene valor de verdad y autenticidad, incluso el silencio y el peso de unapresencia.La vivencia « adual » nos permite contemplar una escucha libre del pensamiento limitadorenraizado en una resonancia corporal y emocional. En conclusión, es la vivencia « adual » laque da a la Consciencia una dimensión esencial a la vez de respeto de lo que se ofrece a ver ya entender y de respuesta posible a la búsqueda del Ser latente en todo ser humano. / Il tema della « non dualità », advaïta vedanta, apre su delle domande legate ad un vissuto al dilà delle nostre identificazioni di cui queste al nostro corpo ed a un « io » diviso.Ci appogiamo sull’incontro con le personne che manifestano di un vissuto « non duello », in unapproccio fénomenologico. Tentiamo di afferare questo vissuto al più vicino a ciò che puòvenire ad interrogarci, evitando le interpretazione. Questa ricerca aspira a dare un nuovoancorraggio alla psicologia, nel concime della filosofia, ed in ciò che questa ultima porta in essodi messa in moto un movimento d’un processo di scoperta dell’essere e del « soggettoconoscente ».Altre temi sono abbordate, come queste dell’identità, delle nostre rappresentazioni, della realtà,del pensièro e della sua distinzione della coscienza, il nostro rapporto alla sofferenza, al tempo,e l’intensita del vissuto quando si trova nel presente, l’apprensione di ciò che è la realta per inostri testimoni in questo presente e senza inserimento del pensiero, e la scomparsa delladistinzione soggetto/oggeto al livello dell’essere. Tentiamo anche di abbordare la ricerca di unassoluto en che rende conto dell’accoglienza della vita come questa c’appare, nella suasingolarità e nella sua immanenza.Puntiamo anche la difficoltà dei nostri testimoni di dire con le parole il contenuto della loroesperienza, ciò che spesso porta ai paradossi e anche come una volta affermati le parolepossono richiudersi come una trappola, quello del sapere. Ma tentiamo anche di monstrare chel’incontro è vivente e che ha valore di verità, non tanto ciò che se dice che ciò che sottende ciòche è detto, e di autenticità, compreso il silenzio ed il contenuto di una presenza.Il vissuto « non duello » ci permette cosi di considerare un ascolto libero del pensiero limitativo,radicato in una risonanza corporea ed emotiva. Finalmente dà alla coscienza una dimenzioneessenziale, al tempo stesso di rispetto di ciò che si da a vedere ed a sentire, e di rispostapossibile alla missione dell’essere che sta dormendo in ogni essere umano. / U tema di a « non dualità », advaïta vedanta, cunduci à quistioni ligati à un campà aldilà d'inostri idintificazioni, trà i quali quilli à u nostru corpu è à un mè stessu staccatu.Ci appughjemu à nant'à u scontru cù parsoni testimuniendu d'un campà "non-duali" in un’avvicinera fenumenulogica. Pruvemu à pighjà stu campà u più strettu di ciò ch'ellu pò venaintarrugà trà mezu à no, evitendu l'intarpretazioni. Sta ricerca brama di dà un zocculu novu à apsiculugia, in u tarricciu di a filusuffia, chì porta in pettu a missa in baddu d'un prucessu discuparta di l'Essaru è di u sughjettu cunniscenti.D'altri quistioni sò avvicinati, com’è quilli di l'idintità, d'i nostri raprisintazioni, di a rialità, di upinsà è di a so distinzioni da incù a cuscenza, u nostru rapportu cù u patimentu, u tempu,l'intinsità di u campà quand'ellu si poni ind'u prisenti, circà di piddà ciò chì hè a rialità pà i nostritestimoni ind’è stu prisenti è senza essa chjappu da u pinsà, è a disparizioni di a distinzionisughjettu/ughjettu à u livellu di l'Essaru. Pruvemu dinò à evucà a cerca di un assulutu,rendendu contu di l'accogliu di a vita tali ch’ella ci si figura, in a so singularità è in a soimmanenza.Puntemu dinò a difficultà d'i nostri testimoni di dì incù parolli u cuntinutu di u so campà, ciò chìsbocca cunduci à spessu à paradossi è dinò comu una volta cacciati ditti i parolli si ponirichjoda com’è una trappula, quilla di u sapè, ma pruvemu dinò à mustrà chì u scontru hè vivu èchì ùn hè tantu ciò chì si dici, chì susteni ciò chì hè dittu, chì t'hà un valori di verità è disputichezza, includendu u silenziu è l’esistenza u tenidori d'una prisenza.U campà "non duali" ci parmetti cusì di pruspettà un ascoltu libaru di u pinsà limitanti, ancuratuin un ribombu curpurali è emuziunali. Insomma, dà à a Cuscenza una diminsioni essenziali,attempu di rispettu di ciò chì si dà à veda è à senta, è di risposta pussibuli à a cerca di l'Essaruchì durmiciulighja in ogni umanu. Non dualité Advaïta Vedanta Conscience Étant Être Pensée Représentation Réalité Sujet Objet Sujet connaissant Présent Indicible Identité Non duality Advaïta Vedanta Consciousnes Being-In-The-World Being Thought Representation Reality Subject Object Knowing subject Present Indicible Identity No dualidad Advaita Vedanta Consciencia Siendo Ser Pensamiento Representación Realidad Sujeto Objeto Sujeto conocedor Presente Incedible Identidad Non dualita Advaïta Vedanta Coscienza Essendo Essere Pensiero Rappresentazione Realtà Soggetto Ogetto Sogetto conoscente Presente Indicibile Identità Non dualità Advaïta Vedanta Cuscenza Essendu Essaru Pinsà Raprisintazioni Rialità Sughjettu Ughjettu Sughjettu cunniscenti Prisenti Indicibili Idintità
17	Technik und Bildung in der verwissenschaftlichten Lebenswelt Lumila, Minna 02 June 2023 (has links) Die Studie versucht, Husserls Modell einer nicht-wissenschaftlichen Lebenswelt für pädagogische Untersuchungen zum Verhältnis von Technik und Bildung in der verwissenschaftlichen Welt zu öffnen. Sie diskutiert Entwicklungsprobleme der Spätmoderne unter pluralen Fragestellungen und führt Ansätze und Traditionen zusammen, die unterschiedliche Wege zur Weiterentwicklung der modernen Bildungstheorie beschritten haben. Im Zentrum steht die Frage, wie moderne Technik einerseits als lebensweltliche Entfremdung des Menschen problematisiert und andererseits als Produkt menschlicher Freiheit und Weltgestaltung gewürdigt werden kann. In vier Kapiteln werden die methodischen Ansätze und Antworten vorgestellt, die der Philosoph und Pädagoge Eugen Fink (1905–1975), der Philosoph Martin Heidegger (1889–1976), der Philosoph und Erziehungswissenschaftler Theodor Litt (1880–1962) und der Soziologe Helmut Schelsky (1912–1984) auf die Frage nach dem Verhältnis von Bildung und Technik gegeben haben. Im Durchgang durch ihre Positionen wird ein Konzert erarbeitet, dessen Originalität darin liegt, Abstimmungsprobleme von Bildung, Technik und Lebenswelt aus postdualistischer, praxistheoretischer sowie posthumanistischer Perspektive zu thematisieren. / The study attempts to open Husserl's model of a non-scientific lifeworld for pedagogical investigations of the relationship between technology and “Bildung” in the scientific world. It discusses developmental problems of late modernity under plural questions and brings together approaches and traditions that have taken different paths to the further development of modern “Bildungs”-theory. The central question is how modern technology can be problematized on the one hand as the alienation of human beings from the world of life and on the other hand be appreciated as a product of human freedom and the shaping of the world. Four chapters present the methodological approaches and answers that philosopher and educator Eugen Fink (1905–1975), philosopher Martin Heidegger (1889–1976), philosopher and educationalist Theodor Litt (1880–1962), and sociologist Helmut Schelsky (1912–1984) have given to the question of the relationship between education and technology. In the course of their positions, a concert will be developed whose originality lies in addressing the coordination problems of “Bildung” (education), “Technik” (technology) and “Lebenswelt” (lifeworld) from a post-dualist, praxis-theoretical as well as post-humanist perspective. Seinsphänomenologie Sprung Sein Subjekt-Objekt-Differenz Überwindung des Subjekt-Objekt-Schemas Rationalität Überforderung des Rationalen Weltoffenheit Weltoffenheit des Menschen unhintergehbare Lebenswelt Metaphysikkritik abendländische Metaphysik neuzeitliche Metaphysik Seinsvergessenheit certitudo veritas aletheia Menschenzentriertheit Gegenstand Gegenständlichkeit Vergegenständlichung des Seienden Nichtigkeit Mensch als in die Welt Geworfener mundane Kreation des Daseins Mensch als weltbildend Ek-sistenz das Sein den Menschen das Ekstatische des Menschen Vernehmen als Wahrnehmen In-der-Welt-Sein Weltlichkeit des Menschen das Anwesen des Anwesenden Erde Posthumanismus Mensch als ein werdendes Wesen vormoderne Technik handwerkliche Technik poiesis orthotes Technikkritik Bestand Welt als Inventar Bild Meister Eckhart das Ereignis Denken Philosophie ontologische Differenz Posthumanismus Natur zu Kultur Verhältnis von Mensch und Natur Primäre und sekundäre Qualitäten ursprüngliche Lebenswelt transzendentale Lebenswelt Phänomenologie Quantifizierung Entqualifizierung Entsinnlichung Bedeutungsentleerung Edmund Husserl Martin Heidegger Eugen Fink Koexistentialien Arbeit Herrschaft Liebe Tod Spiel Erziehung Erziehung als Beratung Technische Bildung kosmologische Lebenswelt Vielfalt der lebensweltlichen Praxis Fraglichwerden humanistischer Werte Dualismuskritik kosmologische Differenz menschliche Selbstverständigung Lebenslehre Nachdualistische Sozialphänomenologie Ende des humanistischen Menschen Marginalisierung der Welt Krise der allgemeingültigen Leitbilder Erziehung als Beratung Fragegesellschaft Erziehungswissenschaft als Praxistheorie das Wissen als menschliche Möglichkeit techne Fügsamkeit Einfügung Daseinsorientierung verwissenschaftlichte Welt Schöpfertum des Ingenieurs Die kreative Tätigkeit des Technikers Schöpfungskraft des Kosmos Schöpferkraft der menschlichen Freiheit Prinzipielle Unbestimmtheit des Menschen Theodor Litt Umgang Trias von Subjekt-Objekt-Methode antinomische Lebenswelt Mensch-Welt-Verhältnis Pädagogik Unverdrängbarkeit des Umgangs Freiheit der Wissenschaften Segen der Reflexion Umgangshermeneutik Hermeneutik Mit- und Füreinandersein Umgang mit der Natur zwischenmenschlicher Umgang neuzeitliche Rationalität Natur Geist Subjekt Objekt neuzeitliche Produktionsordnung Bildungsbedeutung der Naturwissenschaft Versachlichung des Weltverhältnisses Arbeitswelt Sache Vielfalt der Sinndeutungen Segen der Reflexion gegenständliches Denken rechnende Naturwissenschaft Mittel-Zweck-Relation Ursache-Wirkung-Relation Subjekt-Objekt-Verhältnis Entpersönlichung des Subjekts Formalisierung des Objekts Reflexivität Leiblichkeit Marginalisierung des Menschen Versachlichung des Menschen Mensch als Funktionär Trennung von Ich und Welt Trennung von Natur und Geist Sinnlichkeit Begegnung mit seinesgleichen Verkümmerung des Umgangs leiblich-seelische Totalität Individualität Unmenschlichkeit des Menschen Menschlichkeit des Menschen Selbstentfremdung Antinomie moderner Menschenbildung Selbstbeaufsichtigung Kultivierung des Umgangs Genealogie der modernen Technik Maschinenwelt Geisteswissenschaften Kultivierung von Sinnvielfalt Menschenwissenschaft Wissenschaften vom Außermenschlichen Schutz der Menschlichkeit Zwängen der Produktionsordnung Bildung als Sacharbeit Helmut Schelsky metaphysische Dauerreflexion Absterben des Staates technischer Staat metaphysischer Nihilismus wissenschaftliche Zivilisation Reales Weltbürgertum Spezialgelehrtentum Fachgelehrtentum Sachzwang Freiheit Sachgesetzlichkeiten Offenheit menschlicher Sinnentwürfe Selbstentfremdung des Menschen wissenschaftlich-technische Zivilisation Objektivierung des Menschen Naturzwang Produktionszwang Sachlogik der technischen Zivilisation Bildung durch Wissenschaft jene Freiheit einer offenen Zukunft Verwissenschaftlichung aller Praxis Vergesellschaftung der Wissenschaft Vergesellschaftung der Universität Wissenschaftlichkeit der Technik Mensch als Wissenschaft und als Arbeit Erziehung zur Wissenschaftlichkeit Überwindung der Wissenschaft Bildung als Ermöglichung von Freiheit Vielfalt des Daseins Grenzen wissenschaftlicher Erkenntnis Synthese der Wissenschaften Fragmentierte Produktion des Menschen Sozialwissenschaften Joachim Ritter Mnemosyne Kompensation von Geschichtslosigkeit Gedächtnis historische Lebenswelt Michel Foucault Genealogische Rekonstruktion Friedrich Nietzsche Aktiver Nihilismus Dietrich Benner Negativität Nicht-Affirmativität Praxeologie Malte Brinkmann fragmentarischer Charakter des Menschen Dualismus-Kritik Egon Schütz Anthropologischer Zirkel C. P. Snow Erziehung und Bildung Technik Lebenswelt Verwissenschaftlichte Lebenswelt Lebenswelt als eine kritische Kategorie phenomenology of being leap being subject-object difference overcoming the subject-object schema rationality openness to the world metaphysical critique occidental metaphysics modern metaphysics Forgetfulness of being certitudo veritas aletheia human-centeredness object objectivity objectification of being nothingness mundane creation of existence human being as world-forming ek-sistence the ecstatic of the human being being-in-the-world worldliness of the human being the presence of the present posthumanism human being as a becoming being pre-modern technology poiesis orthotes critique of technology world as inventory image Meister Eckhart the event thinking philosophy ontological difference posthumanism nature to culture relationship between human and nature Primary and secondary qualities original lifeworld transcendental lifeworld phenomenology quantification de-qualification de-sensualisation coexistentials education education as counselling technical education cosmological lifeworld diversity of lifeworld practice questioning of humanistic values critique of dualism cosmological difference human self-understanding post-dualistic social phenomenology end of humanistic human being marginalisation of the world production of human being by human being education as counselling knowledge as human possibility techne existential orientation scientised world creative activity of the technician creative power of the cosmos creative power of human freedom Umgang triad of subject-object method dual of natural sciences and humanities antinomic lifeworld Umgang as a basis for modern education pedagogy resistance of Umgang to ideologies defense of democracy against fascism phenomenological motifs of Theodor Litt hermeneutics being with and for one another nature spirit subject object modern order of production objectification of world relations diversity of interpretations of meaning cause and effect subject-object relationship depersonalisation of the subject reflexivity marginalisation of the human being objectification of the human being the human being as a functionary separation of the I and the world separation of nature and spirit individuality inhumanity of the human being humanity of the human being self-alienation antinomy of modern education genealogy of the modern technology humanities cultivation of multiplicity of meaning human science advisory function of human science protection of humanity reflection death of the state technical state metaphysical nihilism scientific civilisation real cosmopolitanism specialised scholarship human being in scientific civilisation freedom scientific marginalisation of the world openness of human possibilities loss of function of the humanities self-alienation of the human being scientific-technical civilisation objectification of the human being compulsory production education in scientific civilisation fragmented production of human being Mnemosyne memory historical lifeworld active nihilism genealogical reconstruction negativity non-affirmativity praxeology fragmentary character of the human being critique of dualism anthropological circle education (Bildung) technology technical education lifeworld scientified lifeworld lifeworld as a critical category human being as thrown into the world crisis of universally valid values creatorship of the engineer 370 Bildung und Erziehung DF 3000 ddc:370

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