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Showing 71 to 79 of 79 (0.034 seconds)| 71 |
O tema da morte no itinerário filosófico de Martin Heidegger: do ser para a morte aos mortais que são os homens / The death theme in Martin Heidegger s philosophical itinerary: from the being toward death to the mortals who are the menAbdala, Amir 27 March 2015 (has links)
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Previous issue date: 2015-03-27 / The thesis deals with the death theme in Martin Heidegger s philosophical thought, examining it in the different phases that constitute Heidegger s philosophical itinerary. At Being and time (Sein und Zeit), study published in 1927 and with which this philosofer inscribes his name among the classics of the contemporary thought, the notion of being toward death (Sein zum Tode) is delineated in the center of its existential analysis, projeced from the concern in investigating the meaning of the being. In Heidegger s writings prior to the mid thirty decade, belonging to the titled turning (Kehre), the existential analysis is replaced by the speculations about the history of the being in its veiling e unveiling. In the turning texts, the human being is thought in its correspondence to the destinations of the being, and the death is considered under a new philosophical point of view, revealing itself, under this prism, the mortals who are the men (die Sterblichen sind die Menschen). In concise terms, therefore, it can be claimed that the research renders problematic the relations between being toward death and the mortals who are the men, properly contextualized in the guidelines of Heidegger s thought. In this perspective, it is achieved through an investigative and expository plan whose starting point, expressed in its first chapter, is the reflection about the Dasein as being toward death, trying to understand it in the range of the fundamental ontology. The second chapter intends to identify the tendencies of Heidegger s philosophy under the influx of the turning, featuring its interpretation metaphysics history as forgetfulness of the being and its explicit pretension of transcending the metaphysics, with the restitution of the human essence in its belonging to the being. The third chapter starts from Heidegger s declaration that the essence of the modern technic expresses the conclusion of the metaphysics as a complete hiding of the being, to identify the condition of the human being in the interior of this process and confront it with the notion of being toward death. Chapter four talks about Heidegger s conception of the human essence in its correspondence to the reciprocity originated between being and nothing, the abyss to which belong the mortals who are the men. Lastly, prior to the work s conclusion, the fifth chapter makes the direct comparison between being toward death and the mortals who are the men, with the intention of demarcating their distinctions and articulations / A tese versa sobre a temática da morte no pensamento filosófico de Martin Heidegger, examinando-a nas diferentes fases que constituem o itinerário da filosofia heideggeriana. Em Ser e tempo (Sein und Zeit), estudo publicado em 1927 e com o qual esse filósofo inscreve seu nome entre os clássicos do pensamento contemporâneo, delineia-se a noção de ser para a morte (Sein zum Tode) no centro de sua analítica existencial, projetada a partir da preocupação em investigar o sentido do ser. Nos escritos de Heidegger posteriores a meados da década de trinta, pertencentes à denominada viragem (Kehre), a analítica existencial é substituída pelas especulações acerca da história do ser em seu velamento e desvelamento. Nos textos da viragem, o ser humano é pensado em sua correspondência às destinações do ser, e a morte é considerada sob um novo ponto de vista filosófico, revelando-se, sob esse prisma, os mortais que são os homens (die Sterblichen sind die Menschen). Em termos concisos, portanto, pode-se afirmar que a pesquisa problematiza as relações entre o ser para a morte e os mortais que são os homens, devidamente contextualizados nas diretrizes do pensamento de Heidegger. Nessa perspectiva, realiza-se mediante um plano investigativo e expositivo cujo ponto de partida, expresso em seu primeiro capítulo, é a reflexão sobre o ser-aí (Dasein) como ser para a morte, procurando compreendê-lo no âmbito da ontologia fundamental. O segundo capítulo pretende identificar as tendências da filosofia heideggeriana sob o influxo da viragem, destacando-se sua interpretação da história da metafísica como esquecimento do ser e sua explícita pretensão de ultrapassagem da metafísica, com a restituição da essência humana em seu pertencimento ao ser. O terceiro capítulo parte da declaração heideggeriana de que a essência da técnica moderna exprime a conclusão da metafísica como completo ocultamento do ser, para identificar a condição do ente humano no interior desse processo e confrontá-la com a noção de ser para a morte. O capítulo quatro discorre sobre a concepção heideggeriana de essência humana em sua correspondência à reciprocidade originária entre ser e nada, a abissalidade à qual pertencem os mortais que são os homens. Por fim, antecedendo a conclusão do trabalho, o quinto capítulo efetua a comparação direta entre ser para a morte e os mortais que são os homens, com a intenção de demarcar suas distinções e articulações
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Nuda jako sociologický problém / Boredom as a sociological problemHochmuthová, Terézia January 2014 (has links)
Contemporary society perceives boredom largely as a normal part of everyday life. Nevertheless, academic discourse has not come to an agreement on its interpretation. The researchers differ on two main points: first, whether boredom is universal or historically developed phenomenon, and second, whether it is an individual or the external conditions, who is more responsible for the emergence of boredom. This paper reflects on these conceptual difficulties and attempts to elude them by suggesting an alternative, sociologically relevant approach. A new sociological concept of the phenomenon is introduced, based on Martin Heidegger's conceptualization of boredom. Boredom is thereby understood as a specific way, in which individual relates to his/her social environment and its objects. In order to avoid epistemological dilemmas resulting from an imbalanced account, which puts too much emphasis either on subject or its environment, the concept situates boredom's origin and actuation onto the level where subject and its environment meet. The theoretical part of the text is followed by an empirical one, which uses the concept to interpret a specific segment of tourism: organized holidays. This particular model, constructed and offered by travel agencies as a complex product, is understood here as an...
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Le problème du discours chez HeideggerNoppen, Pierre-François 02 March 2021 (has links)
Heidegger analyse le discours en vue d’en dégager les fondements. À l’encontre de la tradition logique, qui s’appuie sur le primat de l’énoncé, il affirme que le sens fondamental du discours est son sens phénoménal : le discours est avant tout accomplissement (Vollzug), c’est-àdire discourir. Quant au discourir, il se fonde dans le phénomène de la vérité, compris comme dé-couvrir, lequel, à son tour, est le sens d’accomplissement du comprendre, structure fondamentale du D asein humain. La conception heideggerienne du discours permet ensuite de mettre à l’épreuve la distinction traditionnelle, que Heidegger lui-même reprend, entre le langage (S p ra c h e) et le discours (R ede) pour m ontrer que le langage est constitutif de la compréhensibilité du Dasein. Finalement, la mise à jour du phénomène induit une différence entre le discours sur l’étant et celui sur le phénomène (l’être). Le discours phénoménologique a le caractère de l’indication formelle.
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Kenosis and identities: pneumatological pointersNigrini, Jacques 11 1900 (has links)
In the thesis a methodology of understanding and explicating Christian faith consistent with the mystery of the simultaneous close connection and radical difference of God, human beings and the physical-organic cosmos environment is been mapped out. The theanthropocosmic principle as an expression of the mystery functions as the heuristic key in opening up the notion of kenosis (and incarnation) of Jesus Christ and the Holy Spirit within the scope of the enduring interaction of . The Spirit in the kenotic sense of the word connects and differentiates the overall processes of being and becoming, here and there, now and then of the mystery of the `presences' of God, human beings and the natural cosmic world in being there (Dasein), being thus and thus (Sosein) and being dynamically actual (Aktsein). God acts in terms of the Spirit's operational kenotic presence within the margins of the creatureliness of people and the natural cosmic world as the kenotic clothing of God. A dynamic interpretation of the integral and differential character of being and becoming suggests that making sense of the dynamics of the formation of identities and identification is an ever ongoing endeavour. It implies a continuous process of negotiation whilst experiencing various continuums, remaining open-ended in an ever-increasing sense of wonder and mystery of "exitus a Deo-reditus in Deum". / Systematic Theology and theological Ethics / D. Th. (Systematic Theology)
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Kenosis and identities: pneumatological pointersNigrini, Jacques 11 1900 (has links)
In the thesis a methodology of understanding and explicating Christian faith consistent with the mystery of the simultaneous close connection and radical difference of God, human beings and the physical-organic cosmos environment is been mapped out. The theanthropocosmic principle as an expression of the mystery functions as the heuristic key in opening up the notion of kenosis (and incarnation) of Jesus Christ and the Holy Spirit within the scope of the enduring interaction of . The Spirit in the kenotic sense of the word connects and differentiates the overall processes of being and becoming, here and there, now and then of the mystery of the `presences' of God, human beings and the natural cosmic world in being there (Dasein), being thus and thus (Sosein) and being dynamically actual (Aktsein). God acts in terms of the Spirit's operational kenotic presence within the margins of the creatureliness of people and the natural cosmic world as the kenotic clothing of God. A dynamic interpretation of the integral and differential character of being and becoming suggests that making sense of the dynamics of the formation of identities and identification is an ever ongoing endeavour. It implies a continuous process of negotiation whilst experiencing various continuums, remaining open-ended in an ever-increasing sense of wonder and mystery of "exitus a Deo-reditus in Deum". / Systematic Theology and theological Ethics / D. Th. (Systematic Theology)
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APPROCHE DES CONDITIONS FONDAMENTALES DE L'HABITABILITE DES ESPACES. POUR UNE CONTRIBUTION A LA GEOGRAPHIE COMME SCIENCE DE L'HABITER.Baudry, Hugues 06 July 2007 (has links) (PDF)
S'inscrivant dans la perspective d'une recherche d'anthropo-géographie, fidèle à bien des égards, tant philosophiquement que dans sa mise en œuvre expérimentale, à la conception de la géographie d'Eric Dardel, ce travail rend compte de la nécessité d'appréhender la Géographie comme la science de l'habiter en analysant pour ce faire, à partir de l'exploitation d'un matériau empirique complexe et représentatif, les conditions fondamentales de l'habitabilité de l'espace. S'appuyant en particulier sur les travaux récemment publiés de Georges Hubert de Radkowski portant sur l'anthropologie de l'habitat et sur les énoncés husserliens et habermassiens relatifs au Monde Vécu, ce travail, géographique de fonds en comble, propose et met à l'épreuve une définition de l'habiter visant à détacher cette notion des représentations que nos sociétés sédentaires et occidentales lui ont assigné, en associant de manière restrictive l'habitat à l'espace du logement stricto-sensu. Abordant l'habitabilité de l'espace, qu'il s'agisse de l'espace mondial, de l'Etat (la France, la Jordanie), du pays (le désert du Wadi Rum, la Touraine...) de la ville (Tours, Amman), de leurs " quartiers ", de certaines de leurs habitations (Grands Ensembles, internat, hôtel), des espaces domestiques à proprement parler (la tente, l'appartement, la maison) et de l'espace du Moi en général, mais surtout dans leurs nécessaires interactions mutuelles, cette recherche restitue les phénomènes matériels, immatériels et idéels de l'habiter dépendamment de ce qui les fonde : la dialogie société /espace, et toujours dépendamment de celle ci, le rapport individu /espace dans lesquels, par lesquels et pour lesquels ces actes d'habiter se manifestent dans la totalité de la durée de l'existence comme dans la synchronie de celle-ci. Se focalisant aussi bien sur le décryptage des logiques sociétales historiques et contemporaines que sur l'étude de certains actes parfois anodins mais néanmoins rituels pourvoyant à la constitution des espaces d'habitat des sociétés humaines dans leur ensemble et dans leurs relations comme des groupes ou des individus qui en sont les membres " cohabitants ", la démarche animant ce travail est tout autant heuristique que politique. Elle participe de l'institution d'une Géographie ni individualiste ni spatialiste s'inscrivant dans le procès de civilisation si ce n'est post-moderne, en tout cas post-productiviste, censée renouveler les enjeux de développement des sociétés humaines présentes sur Terre et partant le bien être essentiel de ceux qui, ensemble, l'habitent.
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The Darwinian revolution as a knowledge reorganizationZacharias, Sebastian 24 February 2015 (has links)
Die Dissertation leistet drei Beiträge zur Forschung: (1) Sie entwickelt ein neuartiges vierstufiges Modell wissenschaftlicher Theorien. Dieses Modell kombiniert logisch-empiristische Ansätze (Carnap, Popper, Frege) mit Konzepten von Metaphern & Narrativen (Wittgenstein, Burke, Morgan), erlaubt so deutlich präzisiere Beschreibungen wissenschaftlicher Theorien bereit und löst/mildert Widersprüche in logisch-empiristischen Modellen. (Realismus vs. Empirismus, analytische vs. synthetische Aussagen, Unterdeterminiertheit/ Holismus, wissenschaftliche Erklärungen, Demarkation) (2) Mit diesem Modell gelingt ein Reihenvergleich sechs biologischer Theorien von Lamarck (1809), über Cuvier (1811), Geoffroy St. Hilaire (1835), Chambers (1844-60), Owen (1848-68), Wallace (1855/8) zu Darwin (1859-1872). Dieser Vergleich offenbart eine interessante Asymmetrie: Vergleicht man Darwin mit je einem Vorgänger, so bestehen zahlreiche wichtige Unterschiede. Vergleicht man ihn mit fünf Vorgängern, verschwinden diese fast völlig: Darwins originärer Beitrag zur Revolution in der Biologie des 19.Jh ist klein und seine Antwort nur eine aus einer kontinuierlichen Serie auf die empirischen Herausforderungen durch Paläontologie & Biogeographie seit Ende des 18. Jh. (3) Eine gestufte Rezeptionsanalyse zeigt, warum wir dennoch von einer Darwinschen Revolution sprechen. Zuerst zeigt eine quantitative Analyse der fast 2.000 biologischen Artikel in Britannien zwischen 1858 und 1876, dass Darwinsche Konzepte zwar wichtige Neuerungen brachten, jedoch nicht singulär herausragen. Verlässt man die Biologie und schaut sich die Rezeption bei anderen Wissenschaftlern und gebildeten Laien an, wechselt das Bild: Je weiter man aus der Biologie heraustritt, desto weniger Ebenen biologischen Wissens kennen die Rezipienten und desto sichtbarer wird Darwins Beitrag. Schließlich findet sich sein Beitrag in den abstraktesten Ebenen des biologischen Wissens: in Narrativ und Weltbild – den Ebenen die Laien rezipieren. / The dissertation makes three contributions to research: (1) It develops a novel 4-level-model of scientific theories which combines logical-empirical ideas (Carnap, Popper, Frege) with concepts of metaphors & narratives (Wittgenstein, Burke, Morgan), providing a new powerful toolbox for the analysis & comparison of scientific theories and overcoming/softening contradictions in logical-empirical models. (realism vs. empiricism, analytic vs. synthetic statements, holism, theory-laden observations, scientific explanations, demarcation) (2) Based on this model, the dissertation compares six biological theories from Lamarck (1809), via Cuvier (1811), Geoffroy St. Hilaire (1835), Chambers (1844-60), Owen (1848-68), Wallace (1855/8) to Darwin (1859-1872) and reveals an interesting asymmetry: Compared to any one of his predecessors, Darwins theory appears very original, however, compared to all five predecessor theories, many of these differences disappear and it remains but a small original contribution by Darwin. Thus, Darwin’s is but one in a continuous series of responses to the challenges posed to biology by paleontology and biogeography since the end of the 18th century. (3) A 3-level reception analysis, finally, demonstrates why we speak of a Darwinian revolution nevertheless. (i) A quantitative analysis of nearly 2.000 biological articles reveals that Darwinian concepts where indeed an important theoretical innovation – but definitely not the most important of the time. (ii) When leaving the circle of biology and moving to scientists from other disciplines or educated laymen, the landscape changes. The further outside the biological community, the shallower the audience’s knowledge – and the more visible Darwin’s original contribution. After all, most of Darwin’s contribution can be found in the narrative and worldview of 19th century biology: the only level of knowledge which laymen receive.
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Repositioning the problematic gender formation of a generation of white South African men through performance artSwanepoel, Andrew Peter 08 1900 (has links)
An overview of global statistics on violence, country to country and worldwide, indicates that men are the main perpetrators of violence in our societies. Furthermore, the behavioural traits of risk-taking and self-harm are also associated with men. It is my contention that the formative processes involved in gender identity are at the root of these dysfunctions.
In an attempt to present a positive alternative, I focus on a group I name the X- Men: white South African Generation X males. Drawing on Judith Butler‟s theory of performativity and its allowance for agency and resistance, I argue that they are not necessarily trapped by how their gender identities were formed through Apartheid‟s gendered institutions. These included schools, sport and the military.
I posit that within the institution of art, self-aware artists may present visual representations of resistance and transformation. Acknowledging art as signifying text, the X-Men situate signs differently in an effort to accomplish a social and intersubjective raising-of-awareness. Additionally, this new identity and its associated positive performance have the potential to undermine certain stereotypical perceptions harboured by the broader society as a result of problematic behaviour associated with men. / Art History, Visual Arts and Musicology / M.V.A.
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Technik und Bildung in der verwissenschaftlichten LebensweltLumila, 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.
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