This dissertation examines the scope and limitations of the re-appropriation of the term barbarism by modern Jewish intellectuals in conversation with Third World social movements. Emmanuel Lévinas is my paradigmatic example of this re-appropriation, as his Talmudic interpretations illuminate this process, and his work is located on the axis of the encounter between Jewish and decolonial thinking. I contend that Lévinas follows a classic line of modern European interpreters who expressed their discomfort with the description of the Jewish people as barbaric. While this discomfort can be traced within this orthodox interpretation of Lévinas, I argue that his particular solution for the problem can only be explained by a more heterodox exploration. Lévinas’ positive re-appropriation of the term is part of contextual conversations that he sustained with other peoples characterized as barbarians (i.e. Third World decolonial theorists). While this re-appropriation was originally conceived in order to establish an East-East revolutionary conversation between Eastern European rabbinical interpreters and other radical Eastern projects (i.e. Maghrebi Marxism) it became an East-South decolonial conversation between Jewish and Afro-Caribbean/Latino-American intellectuals. This conversation, however, ultimately challenges the apologetic Jewish re-appropriation of exteriority in the concert of multiple barbarians. I explore the limitations of Jewish thought to engage with this community and cross from an apologetic to a critical barbarism. This dissertation, in conclusion, seeks to make an original contribution in the interrelation between Jewish and post-colonial studies. I aim to do so by first, demonstrating that the Jewish return to classical sources is historically and conceptually a decolonial counter-narrative that was influenced by (and in turn influenced) Third World discourses; second, explaining the reasons and consequences of the persistence of Jewish imagery and influences in Third World decolonial theory; third, exploring the limits of Jewish thinking and the benefits of the expansion of Jewish apologetical dialogues into barbaric critical conversations. And finally, challenging most contemporary scholarship in modern Jewish philosophy, which holds that Jewish thought and the modern re-reading of its sources can only be understood in the context of Western consciousness.

Made available in DSpace on 2016-04-27T17:27:25Z (GMT). No. of bitstreams: 1 Eli Carlos Dal Pupo.pdf: 2976825 bytes, checksum: da1b7c15e1f89917221ca2155e86cc0a (MD5) Previous issue date: 2005-05-17 / nenhum / This work was elaborated with the objective to show the propose of liberation included in Dussel s Pedagogic and Freire s comparatives elements. Thus, relationship of domination of I from center over the Other from periphery can be transformed through the critical attitude of dominated to not accept the system s impositions. People can only perceive themselves oppressed when learn to see themselves free. In fact, they must develop critical capability to see the world around them. There s the denouncement of oppression as Dussel as Freire and announcement of liberation. In addition, the pedagogic s principle is defended as a thinker as other one as only way that liberation can be obtained. People that seek liberation must, over all, emphasize own culture and critical capability to see the world. Work followed a demonstrative way. From Dussel s theory to practice, Pedagogic with elements of Freire s pedagogy that enrich the practice. Enrique Dussel seeks elements from Hellenic and Semite s culture to understand the latin-american s identity. Both culture base, respectively, domination and liberation. Dussel and Freire find in Semite s éthos the respect by Other, the main attitude to liberation / Este trabalho foi elaborado com o objetivo de apresentar a proposta de libertação contida na Pedagógica de Dussel e elementos comparativos de Freire. Com efeito, a relação de dominação do Eu do centro sobre o Outro da periferia pode ser transformada a partir da atitude crítica do dominado desde a não aceitação das imposições do sistema. Um povo só consegue perceber-se oprimido se souber ver-se livre. Para isso, deve ter desenvolvido a capacidade crítica de ver o mundo que o cerca. Tanto em Dussel como em Freire há denúncia da opressão e anúncio da libertação. Além disso, tanto um pensador quanto outro defende o princípio de que a via pela qual a libertação pode ser alcançada mais depressa é a pedagógica. Um povo que procura a libertação deve, acima de tudo, primar pela estima da cultura própria e pela sua capacidade crítica de ver o mundo. O trabalho seguiu um caminho demonstrativo. Da teoria de Dussel para a sua prática, a Pedagógica com elementos da pedagogia de Freire que enriquecem a prática. Enrique Dussel busca elementos da cultura helênica e semita para compreender melhor a identidade do povo latino-americano. Estas duas culturas servem de embasamento respectivamente para a dominação e a libertação. Tanto Dussel como Freire encontram no éthos do semita a atitude de respeito pela alteridade, que é atitude imprescindível à libertação

Le sous-continent latino-américain vit dans une pauvreté endémique où la lutte pour la survie est au quotidien. Les peuples deviennent de plus en plus pauvres et la vie de la personne humaine est méprisée. Est-il question d’une carence de biens matériels ou d’une mauvaise répartition de la richesse? Nous affirmons qu’il s’agit d’une situation de domination, d’oppression et d’injustice institutionnalisée. Ce mémoire tend à faire une lecture de l’éthique théologique de la libération d’Enrique Dussel dans une perspective émancipatoire. Nous partons du principe que cette éthique matérielle de la vie peut donner une réponse à la morale dominatrice établie et peut contribuer à la transformation de la situation injuste. L’éthique théologique de la libération dusselienne analyse l’être latino-américain considéré comme autre par le système en vigueur et cherche à changer qualitativement les conditions réelles de vie de chaque personne en communauté. Pour ce faire, elle repense de façon critique la totalité des principes de la morale dominatrice à partir de la négation de la vie des victimes et propose une alternative qui doit se réaliser ici maintenant dans l’histoire : la libération des victimes dans n’importe quel système de domination. Ce projet tient compte de la dimension spirituelle du peuple latino-américain. Un sous-continent dit majoritairement chrétien se questionne sur la présence de Dieu et de son agir dans la lutte quotidienne pour la libération. Il se demande comment vivre la foi en Dieu dans une situation d’oppression et de lutte pour la libération. C’est à ce parcours que ce mémoire nous convie en nous rappelant constamment qu’un monde meilleur est possible et que le Dieu de la vie n’abandonne pas sa création. / The Latin American subcontinent lives in an endemic poverty; hence the fight for survival is a day-to-day activity. The people become increasingly poorer, and the human life is despised. Is it a question of material goods’ shortage or simply a matter of inequitable distribution of wealth? We assert that it is more about a threefold situation of domination, oppression, and institutionalized injustice. This thesis (dissertation/essay) aims at an exhaustive reading of Enrique Dussel’s theological Ethic from an emancipating perspective. We start from the intuition (hypothesis) that this material Ethics of life may bring about a response to the established prevailing moral system, and may be instrumental in transforming the unjust situation. The Dusselian theological Ethic of Liberation analyzes the Latin American being that is considered as “the other” by the long-standing system, and devote itself to changing qualitatively everyone’s actual conditions of life. In doing so, this theological Ethic rethinks in a critical fashion the totality of the principles of the prevailing morals from the negation of the victims’ life, and postulates an alternative, which must be materialized in History’s hic et nunc -that is in the here and from the now of History: The Liberation of the victims of any given system of domination. This project takes into account the spiritual dimension of the Latin American people. These people from the subcontinent, which claims to be Christian in an overwhelming majority, question themselves about God’s presence and work in the daily struggle for liberation. They wonder about the way they should live out their faith in God in such a situation of oppression and struggle for liberation. This is the pathway the present paper calls us to explore while inviting us to bear in mind that a better world is possible, and to remember that the God of life never abandons His creation, nor does he ever forsake it.

This dissertation examines the scope and limitations of the re-appropriation of the term barbarism by modern Jewish intellectuals in conversation with Third World social movements. Emmanuel Lévinas is my paradigmatic example of this re-appropriation, as his Talmudic interpretations illuminate this process, and his work is located on the axis of the encounter between Jewish and decolonial thinking. I contend that Lévinas follows a classic line of modern European interpreters who expressed their discomfort with the description of the Jewish people as barbaric. While this discomfort can be traced within this orthodox interpretation of Lévinas, I argue that his particular solution for the problem can only be explained by a more heterodox exploration. Lévinas’ positive re-appropriation of the term is part of contextual conversations that he sustained with other peoples characterized as barbarians (i.e. Third World decolonial theorists). While this re-appropriation was originally conceived in order to establish an East-East revolutionary conversation between Eastern European rabbinical interpreters and other radical Eastern projects (i.e. Maghrebi Marxism) it became an East-South decolonial conversation between Jewish and Afro-Caribbean/Latino-American intellectuals. This conversation, however, ultimately challenges the apologetic Jewish re-appropriation of exteriority in the concert of multiple barbarians. I explore the limitations of Jewish thought to engage with this community and cross from an apologetic to a critical barbarism. This dissertation, in conclusion, seeks to make an original contribution in the interrelation between Jewish and post-colonial studies. I aim to do so by first, demonstrating that the Jewish return to classical sources is historically and conceptually a decolonial counter-narrative that was influenced by (and in turn influenced) Third World discourses; second, explaining the reasons and consequences of the persistence of Jewish imagery and influences in Third World decolonial theory; third, exploring the limits of Jewish thinking and the benefits of the expansion of Jewish apologetical dialogues into barbaric critical conversations. And finally, challenging most contemporary scholarship in modern Jewish philosophy, which holds that Jewish thought and the modern re-reading of its sources can only be understood in the context of Western consciousness.

Made available in DSpace on 2017-07-10T18:26:11Z (GMT). No. of bitstreams: 1 Jessica Fernanda Jacinto de Oliveira.pdf: 1034280 bytes, checksum: 40aede1fa465ebce2ce7224040a86628 (MD5) Previous issue date: 2015-05-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / According to the theory dusseliana, ethics and politics must go together. When this no occurs power is corrupted, fetishized. Ethics presents the ideal foundation for the political structure. The political structure, in turn, occurs in the tension between two basic concepts for the Philosophy of Liberation: Potentia and Potestas. Thus, this work aims to analyze these two concepts in order to understand how interconnected the fields of ethics, teaching and politic of a transmodern arquitetonic. Ethical principles, the formation of the man politician, democracy as an instrument of feasibility criteria, the possibilities of violence and consensus, the question of method, among others, chances are faced in order to clarify the constitution of power in Enrique Dussel. / De acordo com a teoria dusseliana, ética e política devem caminhar juntas. Quando isso não ocorre, o poder é corrompido, fetichizado. A ética apresenta os fundamentos ideais para a estrutura política. A estrutura política, por sua vez, ocorre na tensão entre dois conceitos basilares para a Filosofia da Libertação: a Potentia e a Potestas. Nesse sentido, este trabalho possui como objetivo analisar estes dois conceitos a fim de compreender de que maneira interligam os campos da ética, pedagógica e política de uma arquitetônica transmoderna. Os princípios éticos, a formação do homem político, a democracia enquanto instrumento do critério de factibilidade, as possibilidades de violência e de consenso, a questão do método, dentre outros, são hipóteses enfrentadas no intuito de esclarecer a constituição do poder em Enrique Dussel.

No description available.