BARBOSA, Alexandre de Moura. Ciência e experiência: para uma interpretação da fenomenologia do espírito de Hegel. 2007. 154f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2007. / Submitted by Gustavo Daher (gdaherufc@hotmail.com) on 2017-09-27T16:13:11Z No. of bitstreams: 1 2007_dis_ ambarbosa.pdf: 1001866 bytes, checksum: 28ef1418a26d9b2754f45112b891dda9 (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2017-09-29T14:16:47Z (GMT) No. of bitstreams: 1 2007_dis_ ambarbosa.pdf: 1001866 bytes, checksum: 28ef1418a26d9b2754f45112b891dda9 (MD5) / Made available in DSpace on 2017-09-29T14:16:48Z (GMT). No. of bitstreams: 1 2007_dis_ ambarbosa.pdf: 1001866 bytes, checksum: 28ef1418a26d9b2754f45112b891dda9 (MD5) Previous issue date: 2007 / This research has as purpose the clarification of a classic controversy in the Hegel’s interpretation concerning the position and of the direction of the Phenomenology of the Spirit in the system. For this, to analyze the relation between the Experience and Science, since the Phenomenology is a science of the experience. Of one it has left if it has the interpretation of Haering on this question: the Phenomenology would be or an introduction or part of the system? This interpretation was developed by Hyppolite in “Gênese and structure of the Phenomenology of spirit of Hegel”. For Hyppolite, the Phenomenology would be a paidéia in its direction of learning; a learning of the soul to the spirit, the conscience to the absolute one. This position is critical later for Labarrière and Otto Poeggeler, for these the genetic interpretation of Haering and Hyppolite is arbitrary. One third interpretations that would bring light to this quarrel is of Bourgeois in “Felt and intention of the Phenomenology of the spirit”, it places in question the interpretation of Hyppolite concerning the purpose and of the conscience of it carries through the movement, placing on suspicion the interpretation of the Phenomenology of the spirit as a paidéia. To decide this series of difficulties and interpretation problems, I opted to approaching the Hegel’s solution of the platonic solution in the Mênon. The central relation between Science and Experience would be the category of the remembrance (Er-innerung). / Esta pesquisa tem como finalidade o esclarecimento de uma clássica controvérsia na interpretação hegeliana acerca da posição e do sentido da Fenomenologia do Espírito no sistema. Para isto, analisar a relação entre a Experiência e a Ciência, já que a Fenomenologia é uma ciência da experiência. De uma parte se tem a interpretação de Haering sobre esta questão: a Fenomenologia seria ou uma introdução ou parte do sistema? Esta interpretação foi desenvolvida por Hyppolite em “Gênese e estrutura da Fenomenologia de espírito de Hegel”. Para Hyppolite, a Fenomenologia seria uma paidéia em seu sentido de aprendizagem; uma aprendizagem da alma ao espírito, da consciência ao absoluto. Esta posição é criticada posteriormente por Labarrière e Otto Poeggeler, para estes a interpretação genética de Haering e Hyppolite é uma arbitrariedade. Uma terceira interpretação que traria luz esta discussão é a de Bourgeois em “Sentido e intenção da Fenomenologia do espírito”, ele coloca em questão a interpretação de Hyppolite acerca da finalidade e da consciência de realiza o movimento, colocando sobre suspeita a interpretação da Fenomenologia do espírito como uma paidéia. Para resolver esta série de dificuldades e problemas interpretativos, optei por aproximar a solução hegeliana da solução platônica no Mênon. A relação central entre Ciência e Experiência seria a categoria da rememoração.

Submitted by VINICIUS FRANCA DE SENE null (viniciusene@gmail.com) on 2016-12-13T11:50:16Z No. of bitstreams: 1 Dissertação Final Vinícius França de Sene.pdf: 819731 bytes, checksum: e35b3d08b790807a47b6a45d03c52d19 (MD5) / Approved for entry into archive by Felipe Augusto Arakaki (arakaki@reitoria.unesp.br) on 2016-12-15T16:29:06Z (GMT) No. of bitstreams: 1 sene_vf_me_mar.pdf: 819731 bytes, checksum: e35b3d08b790807a47b6a45d03c52d19 (MD5) / Made available in DSpace on 2016-12-15T16:29:06Z (GMT). No. of bitstreams: 1 sene_vf_me_mar.pdf: 819731 bytes, checksum: e35b3d08b790807a47b6a45d03c52d19 (MD5) Previous issue date: 2016-09-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Emerge, da inquietação por pesquisar a dialética entre arte e política, na obra de Herbert Marcuse, a presente dissertação. Entende-se que as divergências entre estética e política assimilem alterações, ao longo de seu percurso filosófico; interessa-nos, pois, inicialmente, investigar a importância da dialética e o seu poder de negatividade, cujo conceito marca-se por raízes hegelianas e marxianas. Haja vista a compreensão do conceito de negatividade, o filósofo projeta a necessidade de transformação: tanto da subjetividade humana, como – e por consequência – da sociedade. Marcuse infere, observada a temática sobredita, que, mediante o desenvolvimento racional do aparato técnico-científico, os homens consolidam as condições para tais mudanças; espera-se, todavia, deles, que tenham consciência da referida necessidade, a fim de que os mecanismos sejam aplicados no plano da realidade. A alteração na relação homem-trabalho, portanto, bem como o desenvolvimento da nova sensibilidade possibilitarão a conquista da emancipação e, por meio desta, torna-se real a chance de transformação. / This work emerges from restlessness to search the dialectic between art and politics, in the work of Herbert Marcuse. It is understood that the differences between aesthetics and politics assimilate changes along its philosophical journey; interests us because initially investigate the importance of dialectics and its power of negativity, whose concept is marked by Hegelian and Marxian roots. Given the understanding of the concept of negativity, the philosopher projects the need for transformation: both human subjectivity, as - and consequently - of society. Marcuse infers, subject to the aforesaid issue, which, through the rational development of technical and scientific apparatus, men consolidate the conditions for such changes; it is expected, however, those who are aware of that need, so that the mechanisms are applied in the plane of reality. The change in man-labor relationship, therefore, as well as the development of new awareness will enable the achievement of emancipation and, through this, it becomes real chance of transformation.

Submitted by Leonardo Dias Avanço (leo_dias17@hotmail.com) on 2018-05-22T19:49:23Z No. of bitstreams: 1 Tese - versão final.pdf: 1185405 bytes, checksum: b00e82c35d2eaee25cf39c94a0f95da5 (MD5) / Approved for entry into archive by ALESSANDRA KUBA OSHIRO ASSUNÇÃO (alessandra@fct.unesp.br) on 2018-05-22T20:25:01Z (GMT) No. of bitstreams: 1 avanco_ld_dr_prud.pdf: 1185405 bytes, checksum: b00e82c35d2eaee25cf39c94a0f95da5 (MD5) / Made available in DSpace on 2018-05-22T20:25:01Z (GMT). No. of bitstreams: 1 avanco_ld_dr_prud.pdf: 1185405 bytes, checksum: b00e82c35d2eaee25cf39c94a0f95da5 (MD5) Previous issue date: 2018-03-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O jogo não se reduz necessariamente a mero jogo. O objetivo desta tese é direcionar a atenção para certas possibilidades formativas do jogo que atualmente não têm sido devida e suficientemente levadas em consideração em contextos acadêmicos e profissionais. Trata-se mais especificamente de pôr em evidência, a partir sobretudo da análise do objeto central desta investigação, certo potencial cultural da ludicidade. O objeto de investigação desta tese é o modelo socrático de relação entre jogo e educação. Seu delineamento ocorre a partir de uma necessária imersão que a fundamentação epistemológica e antropológica desta tese promove no sentido de conhecer específicos e essenciais traços socioculturais do antigo mundo helênico. Nesse sentido, reconhece-se a existência de um problema no tempo presente, faz-se um retorno ao passado grego e projeta-se soluções para o futuro. Esse movimento implica um mapeamento inicial de concepções e modelos de aplicações de jogos em circunstâncias educacionais e/ou de aprendizagem no atual contexto histórico. Feito isso, parte-se para a referida fundamentação, buscando-se, por um lado, ampliar a compreensão da potencialidade do impulso e do elemento lúdicos e, por outro lado, realizar uma adequada preparação da análise mais detida do objeto de investigação. Nesse contexto da tese, já se enseja a abordagem de um fenômeno que é examinado com maior profundidade em capítulo próprio, a saber: o jogo de enigma. A compreensão do caráter de tal fenômeno tem uma importância capital para esta pesquisa à medida que o exame revela os nexos genéticos que, em intrínseca relação a ele, culminam no veículo da ação filosófica e educacional de Sócrates, isto é, a sua dialética. Após uma distinção do jogo dialético em relação a outras formas de manifestação ludo-espiritual da Grécia Clássica, passa-se então a um exame mais focado na figura de Sócrates, inicialmente em sua função mais própria de filósofo-educador e, posteriormente, nos elementos que compõem o enigma que a sua ação suscita, isto é, no código do enigma socrático da alma. Dessa análise, emerge o conceito de jogo antitético da dialética socrática, que exprime o procedimento anímico paradigmático de Sócrates - visto sobretudo à luz de diálogos socráticos de Platão – no sentido de atingir a ciência dos Valores. A compreensão global do processo de decodificação do jogo socrático do enigma da alma implica não apenas na formação de disposições estéticas, éticas e intelectuais de acentuada importância educacional, como também viabiliza uma percepção mais clara acerca de funções da ludicidade que possuem um elevado potencial cultural. / Play is not restricted to a mere play. The aim of this thesis is to draw attention to certain formative possibilities of play which have not been currently considered properly or sufficiently in academic and professional contexts. It evidences, more specifically and mostly through the analysis of the main object of this investigation, the actual cultural potential of ludicity. The object of investigation of this one thesis is the Socratic model of relationship between play and education. Our design was carried out from the necessary immersion permitted by the epistemological and anthropological foundation of this thesis, in the sense of knowing specific and essential sociocultural traces of the ancient Hellenistic world. The existence of a current issue is thus recognized, ensuing a return to the Greek past and the projection of solutions for the future. This motion implies an initial mapping of conceptions and models of application of plays in educational and/or learning circumstances in the current historical context. From this establishment, we then move on to the referred foundation, aiming at amplifying the comprehension of the potentiality of ludic impulse and element on one hand, and the proper preparation of the analysis regarding the object of investigation on the other. At this point in the thesis, we glance at the phenomenon that is approached in a deeper manner in its own chapter: the play of the enigma. Understanding such a phenomenon is of capital importance to this research as its examination reveals the genetic connections which, with close relation to themselves, result in the vehicle of philosophical and educational actions of Socrates, being that his dialectic. Following a distinction between the dialectic play with regard to other forms of ludo-spiritual manifestations of Classic Greece, we thus deeply examine of the figure of Socrates, first in view of his own function of philosopher-educator and later the elements which comprise the enigma arisen from his actions, i. e., the code to the Socratic enigma of the soul. The concept of the Socratic dialectic’s antithetic play, which expresses the soul paradigmatic procedure of Socrates – mostly under the light of Plato’s dialogues – in the sense of reaching the science of the Values. Globally understanding the process of decoding the Socratic play of the enigma of the soul implies not only forming esthetical, ethical and intellectual dispositions of major importance to education, but also allows a clearer perception regarding the functions of ludicity with elevated cultural potential. / Não consta

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Thesis advisor: Gary M. Gurtler / Aristotle’s Sophistical Refutations (SE) investigates the five devices which sophists employ to appear wise in dialogue. The sophist’s primary device is the sophistical refutation which is a particular kind of fallacy. A sophistical refutation is a merely apparent refutation. Thus, the fallacy has two causes: the “causa apparentiae” and the “causa non existentiae." A genuine refutation is a syllogism based on an interlocutor’s opinions that leads necessarily to a conclusion which contradicts some other established position of the interlocutor. The sophist desires especially the apparent refutation of his opponent because the greatest glory follows upon seeming to expose the ultimate defect in opponent’s understanding, a contradiction. The SE neither accounts for every cause of error nor every type of false reasoning; “ad” arguments like ad baculum or ad hominem are not in investigated in the SE because they are not apparent refutations. After a description of the SE’s subject matter, the dissertation’s introduction locates the role of the SE in Aristotle’s Organon and explains why a dialectician would investigate and untie sophisms. Sophistic is the sham portion of the dialectic which is a universal art (τέχνη) of syllogizing from endoxes to the contradiction of an interlocutor. Unlike principles of demonstrations, endoxes are premises that are in accord “with the expectation (ἔνδοξος) of all or most or the wise, and of all the latter or most or of the most knowing.” They do not need to be certain or true; instead, they must be acceptable to a dialectical opponent. Dialecticians derive endoxes from dialectical places (τόποι), i.e., extrinsic and most universal principles which usually affirm relations between logical intentions and may be employed in any given subject matter. Sophists use sophistical places which may be expressed as universal propositions and provide the foundation for the apparent reasonability of the sophistical refutations. That said, unlike dialectical places, Aristotle does not present sophistical places as universal conditional statements of logical intentions; they are presented as common distinctions—such as the distinction between the different senses of a word—that a sophist may exploit to produce a sophistical refutation. A dialectician will study sophistic for the same reasons he will learn dialectic; it is useful for exercise, conversation, and in the philosophical sciences. Moreover, investigating sophisms facilitates appreciation of distinctions that are fundamental to Aristotelian philosophy, protects the philosopher from error, and preserves his reputation. Although translation of Aristotelian logical works is difficult—especially one which contains many examples of linguistic fallacies—the dissertation provides a faithful and consistent translation of the treatise. The line by line commentary contains explanation of the order, purpose, and meaning of the text, clarification of Aristotle’s difficult examples, discussion of scholarly treatment of controversial passages, and references to other relevant passages in the Organon. The dissertation ends with two appendices to provide a thorough treatment of Aristotle’s two most deceptive fallacies: the fallacy of equivocation and the fallacy of the accident. The first appendix locates equivocation as a kind of proper naming (as opposed to figurative) and offers an original interpretation of Aristotle’s argument for the necessity of equivocation based on his understanding of how we name. Afterward, the appendix unfolds the nature and solution to the fallacy, explains Aristotle’s places (τόποι) for detecting equivocation, and categorizes the kinds of equivocation. The second appendix unfolds a unique and overlooked explanation of the fallacy of the accident that allows Aristotle to be read consistently, distinguishes the fallacy from the other fallacies, and accounts for Aristotle’s examples. The fallacy of the accident occurs when a middle term’s connection to one extreme term is accidental to its connection to the other. The appendix locates the fallacy through a reduction of all fallacies outside of speech to ignorance of refutation, offers four distinct meanings of ‘accident’ in Aristotle, shows which meaning Aristotle attributes to the fallacy, divides the fallacy into three species, and answers objections to its explanation. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

"Improvisation without Accompaniment" is a lyric investigation into the ways that an awareness of mutability and death can clarify or distort our experience of the world. The poems in this collection draw upon the speaker's small-town Texas upbringing to explore broader questions that arise as a consequence of his burgeoning awareness of mortality: What are the moral imperatives for an individual citizen in a larger political community? What are the bidirectional effects of our relationship with place and the environment? Given the painful transience of human experience, what does it mean to live a good life? The book is characterized by psychological poems that illustrate the mind's movement, poems that use syntactic variation and tonal shifts to indicate an openness to changes of heart and mind. "What Passes Here for Mountains," an in-progress poetry manuscript, is driven by a similar impulse to explore the precise ways that our beliefs and opinions affect our immediate experience. These newer poems address anxieties about climate change, the effects of childhood trauma on the adults those children become, and the obstacles to self-actualization.

At the heart of this dissertation project is my interest in the internal conflict that emerges in the mundane navigation and maintenance of relational and contextual penalty and privilege. That is to say, I am interested in how individuals maneuver their/our concurrent identity/ies as oppressor and oppressed. I argue that this simultaneous identity is a holistic embodiment that demands complex maneuvering and that requires our vigilant attention. In addition, I am interested in the critical potential of such maneuvering for activism. In this vein, I introduce my intent to queer the limits of identity research in critical intercultural communication research while contributing to, and drawing on, what others have referred to as queer intersectionality (Bilge, 2012; Rosenblum, 1994). I envision queer intersectionality as an ontological modality that yields heuristic potentiality that can aid critical intercultural communication researchers explore the ways in which we embody a simultaneous oppressor-oppressed identity. In order to understand queer intersectionality as an ontological modality, I offer embodied contexts that give rise to oppression and power in given and fleeting moments. Halualani and Nakayama (2010) remind us that “critical work recognizes that there is no theory in advance and no social process of culture without some theoretical sense-making; it travels through a trajectory of theory from and towards context” (p. 9). Centralizing the directed attention upon the significance of context, I intend queer intersectionality to be an embodied modality that critical intercultural communication researchers can use to explore and theorize simultaneous oppressor-oppressed identity performances and critically envision the co-constitutive relationship between privilege and disadvantage.

Tensions and conflicts are a regular, but complex, part of organizational life. Triangulating multiple related theories is useful in gaining deeper insights into the complexities of tension or conflict management processes in organizations. This dissertation consists of three related essays that collectively contribute to answering a common research question: How and why tensions or conflicts are experienced and managed in different organizational contexts? The focus is on how three theoretical perspectives (contingency, paradox and dialectic) can be deployed to understand tension or conflict management in different contexts. This topic is relevant for three reasons. First, recent evidence demonstrates that both tensions and conflicts have constructive potential for individual and/or organizational change. Second, conflict studies have been shifting from short-term focused resolution to long-term-oriented transformation. This trend suggests that conflict studies might benefit from tension research, which is often long-term oriented due to the persistence of organizational tensions. Third, the advancement of tension research at the organization level calls for more tension research at the individual level. This presents a good opportunity to complement conflict studies, which mainly focus on individual and team level analyses. The dissertation uses a multi-perspective framework to analyze tension or conflict management in three organizational contexts that are rich in tensions and conflicts: family businesses, innovation in government, and the entrepreneurial university. The contingency perspective features either-or thinking that stresses the importance of making either-or choices according to contingencies. The paradox perspective features both-and thinking which favours strategies that address competing demands simultaneously. The dialectic perspective involves more-than thinking that aims to transcend tensions or conflicts through third parties, reframing, or other workarounds. The study of three different contexts (family business, government, and the university) allows for a better understanding of how different contexts shape the manifestation of tensions and conflicts and influence the choice of tension and conflict management strategies. The first essay (presented in chapter 2 and co-authored with Professor Mark Freel) is based on a literature review of family-related conflicts and how these conflicts are managed in family businesses. The review illustrates how the popularity of certain conflict management strategies is associated with some unique aspects of family businesses, such as the prevalence of relationship conflicts and the relatively high emotional bonding in families. The second essay (presented in chapter 3 and co-authored with Professor Samia Chreim) uses a longitudinal case study to examine how tension management evolves regarding two tensions observed in a government innovation diffusion process: control versus resistance and competing interests among stakeholders. The study demonstrates how tension management strategies evolve from simple to complex through a mechanism of joint learning between innovators and the government. The study also finds that tensions can be leveraged strategically to move the innovation project forward. The third essay (presented in chapter 4 and co-authored with Professor Samia Chreim and Professor Mark Freel) explores how academic and non-academic staff in two Canadian universities manage the reward and resource tensions associated with entrepreneurship-related activities. The study finds that individuals' strategies in managing the reward tension influence the type of entrepreneurship-related activities they engage in, and individuals' strategies in managing the resource tension influence the scale and scope of entrepreneurship-related activities at the university level. The study also illustrates that power relations are dynamic and that the implementation of both-and strategies can help balance power relations in a tension context. Collectively, the three essays in this dissertation shed light on how organizations, teams or individuals manage tensions or conflicts in three organizational contexts featuring hybrid logics (family and business; innovation and bureaucracy; entrepreneurship and scholarship). The multi-perspective framework has proved useful as a tool for analyzing both tension and conflict management. It also helps to frame important new research questions around topics such as how constructive potential is realized, why certain management strategies are more or less popular, and how strategies evolve with different types of tension or conflict.

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