Submitted by Silvana Teresinha Dornelles Studzinski (sstudzinski) on 2015-07-03T14:23:26Z No. of bitstreams: 1 FelipeLoges.pdf: 718430 bytes, checksum: 0b7d7d4c0fab0d7fa5c5942ef9b39f08 (MD5) / Made available in DSpace on 2015-07-03T14:23:26Z (GMT). No. of bitstreams: 1 FelipeLoges.pdf: 718430 bytes, checksum: 0b7d7d4c0fab0d7fa5c5942ef9b39f08 (MD5) Previous issue date: 2010-09-28 / Nenhuma / O presente trabalho pretende analisar o antropocentrismo no direito constitucional ambiental, a possível superação do antropocentrismo da filosofia moderna através da filosofia Heideggeriana. O presente estudo busca verificar o método de interpretação das normas e dos princípios em matéria ambiental, e ainda, dessa forma, examinar os fundamentos doutrinários, legais e jurisprudenciais que determinam a atuação protetiva do meio ambiente, bem como a reparação do dano ambiental e a existência de hierarquia entre restauração e reparação pecuniária. / This paper intends to examine the anthropocentrism in environmental constitutional law, the possibility of the overcome the anthropocentrism in modern philosophy through the Heidegger philosophy. This study seeks to verify the method of interpretation of the rules and principles in environmental matters, and, thus, examine the doctrinal foundations, legal and case law that determine the protective role of the environment as well as compensation for environmental damage and the existence hierarchy between restoration and payment of compensation.

Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-08-23T14:56:21Z No. of bitstreams: 1 adrianaviccinibregaquinetdeandrade.pdf: 21096798 bytes, checksum: e42d286a93cff5ed06498e76991f1672 (MD5) / Rejected by Adriana Oliveira (adriana.oliveira@ufjf.edu.br), reason: on 2017-08-24T11:38:16Z (GMT) / Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-08-28T11:02:58Z No. of bitstreams: 0 / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-08-30T14:35:40Z (GMT) No. of bitstreams: 0 / Made available in DSpace on 2017-08-30T14:35:40Z (GMT). No. of bitstreams: 0 Previous issue date: 2016-08-30 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O pano de fundo dessa pesquisa é a questão da finitude e da morte como um dos grandes problemas existenciais da humanidade. O fio condutor é a questão da espiritualidade. Sob a ótica de Jean-Yves Leloup, o tabu a ser superado não é o tabu da morte em si, mas da dimensão espiritual não desenvolvida, obstáculo à vivência da morte como parte da vida e como arte de viver a passagem. Composta por três capítulos, esta pesquisa parte da antropologia desenvolvida por Jean-Yves Leloup, que está alicerçada no estilo alexandrino, na mística eckhartiana e na terapia iniciática. Na sequência, a questão da finitude é abordada a partir da concepção de morte fatal, responsável por manter o ser humano refém de sua própria condição. Os três tópicos que compõem esta etapa da pesquisa referem-se à passagem da concepção de morte fatal à pascal, à descrição dos estágios do morrer prescritos pela clínica contemporânea em paralelo com as descrições do tempo do morrer descritos pelas tradições cristã e budista, e ao papel da meditação hesiscasta no processo do morrer. Chega-se assim ao núcleo da pesquisa. Diante do paradoxo entre a consciência da contingência e transitoriedade da vida, e a dificuldade em aceitar morrer, o ser humano pergunta-se pelo sentido da vida, chave que dá acesso à dimensão espiritual nem sempre desenvolvida, mas que inevitavelmente, vem à tona na hora da morte, tema do terceiro capítulo. O ponto de partida desta etapa da pesquisa é a questão do sentido, pergunta que remete à dimensão espiritual. Partindo da questão do sentido, duas tradições religiosas — cristã e budista — são examinadas segundo a ótica de Leloup. A pergunta de fundo é como as tradições religiosas citadas exercem seu papel de facilitadoras do processo de morrer. / The background of this research is the theme of finitude and death as one of the most important existential problems of humanity. What guides this is the concept of spirituality. From the perspective of Jean-Yves Leloup, the taboo to be overcome is not the taboo of death itself, but the one of the spiritual dimension that has not been developed, an obstacle to experiencing death as part of life and and passing away as an art. This study consists of three chapters and its foundation is based on the anthropology developed by Jean-Yves Leloup, which follows the Alexandrian style, Eckhart mysticism and initiatory therapy. It starts with the theme of finitude as it is addressed from the idea of fatal death, which is responsible for maintaining a human being in his own condition. The three topics that comprise this stage of the research refer from the passage of fatal death to the Paschal death, then comes the description of the stages of dying prescribed by contemporary clinic in parallel with the descriptions of the moment of death described by Christian and Buddhist traditions, and includes the role of the meditation practice called hesiscasta in the process of dying. And then comes the main part of the research. Dealing with the paradox between awareness of contingency and the transience of life as well as the difficulty in accepting death, Human beings search for the meaning of life, the key that gives access to the spiritual dimension that is not always developed, but that inevitably appears at the moment of death, the subject of the third chapter. The starting point for this stage of the research is the question of meaning, a question that refers to the spiritual dimension. Starting from the question of meaning, two religious traditions — Christianity and Buddhism - are examined from the viewpoint of Leloup. The fundamental question is how the religious traditions that are mentioned here play a role in facilitating the process of dying.

This thesis has three main sections, the first a full-length novel entitled The Gift of Death, the third the bibliography and two appendices. The second contains variously: a preface; a critical exposition/analysis of the preceding novel with subsections, considering in conceptual fashion three central themes: death considered through symbolic, ideological and other meanings; a positioning of the academy in the ‘Campus’ novel sub-genre; and a socio-cultural analysis of fiction as a field of production and associated struggles for entry determined by class, origin and periodic cultural preferences. The Gift of Death concerns a sixty-year-old’s attempt to write a novel. Procrastinating English scholar, archetypal baby-boomer Jim Dent, revisits the thwarted ambitions of youth. Inspired by novelist Sue Townsend’s death, once a friend, Jim recalls knowing other aspirant artists—writers and film-makers— living and dying in obscurity. He reflects upon a troubled past, on unsatisfactory elements of the present and the increasingly daunting task of composition. The Gift of Death reworks the tradition of the campus or varsity novel, detailing lives tied to the rhythms of the academy. The chapters explore various eccentrics whose lives Jim traces through tentative, inadequate notes. Expanding such recollections the narrative includes: schooldays; postgraduate studies and school-teaching in Leicester; a voyage to interview Basil Bunting; and friendships with oddball alcoholics writers, Cedric and Challis, never satisfied or fully recognized creatively. Finally, overwhelmed by self-doubt, Jim abandons his Sisyphean task. Reflecting upon failure, an unexpected turn of events associated with visiting Bunting emerges in the present, offering resolution of sorts. The Gift of Death’s primary themes/contexts are: self-reflexive, multi-chronic form; death, loss and mourning; the baby-boomer generation; struggling for professional entry into the field of fiction; lost provincial and local creativity; the juxtaposition of past and present; loyalty, friendship and memory; parental conflict; and finally procrastination and disappointment.

[pt] A salvação cristã representa o desejo inequívoco de Deus para todo ser humano e para toda teia complexa que faz parte e comporta sua realidade existencial, não ficando nada de fora, de maneira que quanto mais se realiza a pessoa humana, tanto mais ela se salva. Contudo, essa compreensão salvífica foi, ao longo dos tempos, perdendo essa compreensão o que provocou um encolhimento e mesmo um recolhimento subjetivo que marcou presença num estado de ser religioso que se tornou ressentido do mundo e da vida. Ressentimento esse que refluiu corrosivamente para o interior da espiritualidade cristã e que também esboroou a percepção da verdadeira imagem de Deus por parte daqueles que não transitam pela trilha da fé, criando fantasmas e equívocos que só fizeram separar aqueles que deviam trilhar juntos o caminho do dom, da comunhão e da liberdade de ser, a saber, Deus e a pessoa humana. Cônscios de que nesse quadro a maneira pela qual se exprimia essa relação com Deus (em especial quando essa expressão aparece deslocada em relação às novas bases da sensibilidade cultural moderna) foi, em sua medida, um dos motivos da contradição na ideia de salvação que trataremos, nessa dissertação, apoiados em parte da obra de Andrés Torres Queiruga, de reinterpretar o tema da salvação em profundo diálogo com as categorias do nosso tempo e em profunda sintonia com aquele que é o núcleo inconfundível para toda fé cristã: Deus é amor. Disso dependerá nossa coerência teológica no que tange atualizar a mensagem e a realidade que se desprende do tema da salvação enquanto realidade já presente e coerente com a realidade antropológica da pessoa humana, até aquele momento em que esta é elevada à profundidade de sua realização/salvação plena. / [en] Christian salvation is the unequivocal desire of God for every human being and the whole complex web that forms a part and involves its existential reality, not getting anything out, so that the more one realizes the human person, the more it saves. However, this understanding of salvation was, over time, losing that understanding what caused a shrinking and even a subjective gathering that was present in a state of being religious that became resentful of the world and life. This resentment that corrosively flowed into the Christian spirituality and also crumbled the perception of the true image of God by those who do not travel the path of faith, creating ghosts and mistakes that only separate those who should walk together the path of the gift , communion and the freedom of being, namely, God and human person. Aware that in this picture the way is expressed this relationship with God (especially when that expression appears offset from the new foundations of modern cultural sensitivity) was, in his measure, the reason for the contradiction in the idea of salvation which we will expose in this dissertation, supported in part of the work of Andres Torres Queiruga to reinterpret the theme of salvation in serious dialogue with the categories of our time and in profound harmony with that which is the distinctive core for all the Christian belief: God is love. It depends on our theological coherence in with respect to update the message and the reality that is detached from the theme of salvation as a reality already present and consistent with the anthropological reality of human beings, until such time as it is raised to the depth of his achievement / full salvation .

A prominent hypothesis in literary studies is that readers, especially those that are fully immersed, engage empathically with fictional characters. This dissertation provides a critique of the Cartesian assumptions embedded in contemporary (cognitive scientific) models of empathy and then goes on to provide an alternative account of empathy based on especially Husserl’s and Heidegger’s phenomenology. According to this alternative, empathy does not establish but rather discloses in reflection an already present intersubjectivity from which it is derivative. It is also held that readers who are fully empathically engaged in a literary text lose self-awareness. I provide a critique of this view and present a Husserlian model according to which full engagement with the other and continuation of a certain kind of self-awareness occur simultaneously. This phenomenological alternative is based on the notion that an experiential self-givenness or “mineness” accompanies all my experiences and is prior to any objectifying forms of self-awareness. I then critique Cartesian models of (self-)reflection and self-modification in literary reading and with the help of Heidegger suggest a phenomenological model within which the distinction between modification of beliefs and the modification that is inherent in experiencing becomes understandable as contingent on the form of ontological interrogation that Merleau-Ponty terms “radical reflection”. Finally, I present a series of empirical studies investigating whether the preceding theoretical distinctions are borne out in the experiences of actual readers of literary texts concerned with human finitude. Phenomenological methods, (Kuiken, Schopflocher, and Wild; Kuiken and Miall, “Numerically Aided Phenomenology”) were employed to 1) identify several distinct types of reading experience, 2) spell out how one of those types instantiates ‘existential reading’ as conceived here, and 3) provide convergent and discriminant validation of this type of reading experience. Of particular interest was whether a form of existential reading can be understood as an event during which readers engage the text through a form of empathic engagement that is grounded in an a priori intersubjectivity, that retains an experiential self-awareness or “mineness” simultaneously with empathic engagement, and that supports a non-Cartesian form of “radical reflection” that opens onto an ontological consideration of finitude.

Penser l'île de manière théorique, comme espace de la finitude, de l'isolement, mais aussi lieu comme espace primordial pour l'étude du changement, est nécessaire ; même si à première vue la théorie ne semble pas souvent être en phase avec la "réalité". Cette recherche proposera donc une traversée du XXe siècle, afin de mener une observation des changements majeurs ayant marqué les espaces insulaires (principalement les îles intégrées dans le giron de l'Union Européenne), et les progressives prises de conscience des déséquilibres créés. Deux archipels servent de supports à cette réflexion : les Açores (Portugal) et les Hébrides (Ecosse, Royaume-Uni). Une idée centrale teinte ce voyage : même face à un passé marqué par les dépendances (économique, politique, énergétique...), par la déprise et des problèmes environnementaux, subsiste toujours un potentiel permettant de réinventer ces îles, les faisant évoluer vers des logiques nouvelles. Ce potentiel surgit en s'appuyant sur l'image idéelle et rêvée de l'île que nous portons tous en nous ; nos représentations d'une île qui n'existe souvent plus (ou qui n'a jamais existé), mais qui vit dans les esprits et nous fait rêver. En ce début de XXIe siècle n'est-on pas en train d'assister à l'émergence d'une nouvelle insularité, où île réelle et île rêvée peuvent enfin coïncider ?

“Irony, Finitude and The Good Life,” examines the notion that Socrates, as he is portrayed in the Platonic dialogues, ought to be viewed and interpreted as a teacher. If this assertion is correct, then it is both appropriate and useful to look to the dialogues for instruction on how to live a philosophical life. This thesis will argue that to look at Socrates as a teacher, a figure who imparts knowledge to those around him on how to live a philosophical life, misses the very conception of the good life that Plato sought to personify when he created the character of Socrates. The proceeding discussion draws upon the work of Alexander Nehamas and Drew Hyland, offering an alternate interpretation of the Symposium. This interpretation argues that viewing Socrates as a teacher falsely idealizes the philosophical life, in turn neglecting Plato’s greater legacy for his character—a legacy in which true virtue lies in exposing the creative possibility inherent in living a philosophical life and prompting one’s own expression of a life inspired by the legacy of Socrates.

The aim of this essay is to discuss the meaning of the human and its possible overcoming in Friedrich Nietzsche’s doctrine of the eternal recurrence of the same, with Martin Heidegger’s readings of Nietzsche as point of departure. According to Heidegger, Nietzsche’s doctrine of the eternal recurrence of the same represents the end of occidental metaphysical thinking. The thought concludes a thinking of being as the presence of beings, where the original question of being was never developed out of its own ground. But at the heart of this interpretation, often considered “violent”, lies the question of whether man is able to think being out of his finitude. This is the question I will unfold, through a reading of Nietzsche’s thought of the eternal recurrence of the same, as it is presented in his Thus spoke Zarathustra, as an attempt to think beings in their being beyond a “humanization” of them, expressed in transcendental aims, purposes and categories. This attempt, I argue, is essentially bound up with a comportment toward the human self as the finite and the corporal. In this sense the human being in its finitude and corporeality is thefocus and the basis for the search for “the overman”. But this focus on man, as he who can overcome himself, is at the same time a focus that canbe said to lead man away from himself, in not asking the deeper question about what it means to be this human being. I will furthermore consider the tragic as the theme where this question of the overcoming of the human comes to the fore; the dionysic-tragic reveals both a view of man as the being that is mastered by the abyss that underlies this world, and therefore mastered by his finitude - and as the being who can master this same abyss, in thinking it as one with the human self. The purpose is not to take a position for or against Heidegger’s reading, but to develop a discussion between Heidegger and Nietzsche about the human self as always being both the closed and the open, and about the ways in which human thinking can approach this.

No description available.

La « suspension du Capital-Monde par la production de la jouissance » annonce quelque chose qui tient à l'ordre du politique, et qui concerne pleinement la pensée de Marx. Comme notre sous-titre l'indique, il s'agit de saisir le sens du capital comme « Capital-Monde » grâce à la phénoménologie, et de penser la production comme « production de la jouissance » grâce à la pensée de la praxis offerte par Aristote. Nous acceptons donc le défi d'une lecture de l'oeuvre de Marx qui soit capable de le libérer à la fois du marxisme et de l'horizon de la philosophie moderne, afin d'en déceler l'ontologie à l'oeuvre dès les écrits de jeunesse. Ainsi, nous chercherons à thématiser le problème de la domination du capital, car Marx n'a pas fini de nous apprendre à analyser l'essence du capitalisme et de nous montrer dans quelle direction nous tourner pour tenter de produire autrement, c'est-à-dire pour agir librement et jouir de nos oeuvres. À partir du débat sur le jeune Marx, nous nous livrerons à une sorte de généalogie de la constitution de son ontologie. Ce parcours, semé d'impasses, occupera presque tout le reste de notre travail. Dans cette perspective, notre problème consistera d'abord à saisir le « dispositif logique » des Manuscrits de 44, pour montrer qu'en tant que eidétique matérielle, il permet de comprendre la formalité qui fondera ensuite Das Kapital. Notre tâche consistera en même temps à saisir la notion marxienne d'activation, pour montrer qu'en tant que praxis constitutive elle rend possible la suspension de la totalité des conditions philosophiques de fonctionnement du Capital-Monde. / The “suspension of the World–Capital by enjoyment production” announces something which belongs to the political order, and which fully concerns Marx’s thinking. As the subtitle indicates it aims to grasp the meaning of capital as “World Capital” thanks to the phenomenology, and to think about production as an “enjoyment production”, thanks to the praxis given by Aristotle. We therefore accept the challenge of a reading of Marx’s work, liberated both from Marxism and the modern philosophy horizon, in order to reveal the ontology at work since his early writings. In this respect, we will try to topicalise the issue of the domination of capital. Indeed, Marx did not finish to teach us how to analyse the essence of capitalism and to show us in which direction to take in order to produce differently i.e. to act freely and enjoy our works. Starting from the debate on the young Marx, we will indulge in a sort of genealogy of the constitution of his ontology. This road, full of deadlocks and blind-alleys, represents the main part of our work. In this context, our problem consists mainly in grasping the “logic device” of the 44 manuscripts in order to show that as an eidetic material it permits to understand the formality which will then found Das Kapital. Our duty will consist at the same time to seize the Marxian notion of activation in order to show that as a constitutive praxis, this notion makes possible the suspension of the totality of the functioning philosophical conditions of the World-Capital.