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1	Ontologia, teologia, metafísica no projeto transcendental de Martin Heidegger / Ontology, theology and metaphysics in Martin Heideggers transcendental project Pires, Frederico Pieper 13 March 2014 (has links) Esta tese tem como objetivo demonstrar como a noção de ontoteologia se mostra como conceito que permite vislumbrar importante movimento no pensamento de Heidegger no início da década de 1930. Para tanto, parte-se das análises da tensão entre ontologia e teologia ressaltada por ele em suas interpretações fenomenológicas da filosofia antiga. A partir de 1927, quando se dedica à fundamentação da metafísica a partir da finitude do Dasein, essa tensão é incorporada no conceito de metafísica, entendida como conhecimento do ente enquanto tal e na totalidade. No entanto, devido ao conflito que se deflagra entre a ênfase crescente na finitude do Dasein e nas pretensões universalistas da metafísica, tornado evidente no confronto com Hegel, Heidegger abandona essa perspectiva transcendental de uma metafísica científica. A expressão ontoteologia, nesse sentido, torna-se indicativa do afastamento desse projeto por apontar a não consideração da finitude do Dasein e a sobreposição que se promove entre ontológico e ôntico / This thesis aims to show how the notion of ontotheology is a concept that indicates important movement in Heidegger\'s thinking in the early 1930s. To do so, we start with the analysis of the tension between ontology and theology emphasized by Heidegger in his phenomenological interpretations of ancient philosophy. From 1927, when he is engaged with the project of laying ground of metaphysics from the finitude of Dasein, this tension is incorporated in the concept of metaphysics, understood as knowledge of beings as such and as a whole. However, due to the conflict that breaks out between the increasing emphasis on the finitude of Dasein and the universalist pretensions of metaphysics, that becomes evident with the confrontation with Hegel, Heidegger abandons this transcendental perspective of a scientific metaphysics. The expression ontotheology is indicative of the abandoning of this project by pointing out the metaphysics failure to consider the finitude of Dasein properly and simultaneously to promote an overlap between ontic and ontological Filosofia primeira First philosophy Fundamento Ground Metafísica do Dasein Metaphysics of Dasein Ontoteologia Ontotheology
2	Ontologia, teologia, metafísica no projeto transcendental de Martin Heidegger / Ontology, theology and metaphysics in Martin Heideggers transcendental project Frederico Pieper Pires 13 March 2014 (has links) Esta tese tem como objetivo demonstrar como a noção de ontoteologia se mostra como conceito que permite vislumbrar importante movimento no pensamento de Heidegger no início da década de 1930. Para tanto, parte-se das análises da tensão entre ontologia e teologia ressaltada por ele em suas interpretações fenomenológicas da filosofia antiga. A partir de 1927, quando se dedica à fundamentação da metafísica a partir da finitude do Dasein, essa tensão é incorporada no conceito de metafísica, entendida como conhecimento do ente enquanto tal e na totalidade. No entanto, devido ao conflito que se deflagra entre a ênfase crescente na finitude do Dasein e nas pretensões universalistas da metafísica, tornado evidente no confronto com Hegel, Heidegger abandona essa perspectiva transcendental de uma metafísica científica. A expressão ontoteologia, nesse sentido, torna-se indicativa do afastamento desse projeto por apontar a não consideração da finitude do Dasein e a sobreposição que se promove entre ontológico e ôntico / This thesis aims to show how the notion of ontotheology is a concept that indicates important movement in Heidegger\'s thinking in the early 1930s. To do so, we start with the analysis of the tension between ontology and theology emphasized by Heidegger in his phenomenological interpretations of ancient philosophy. From 1927, when he is engaged with the project of laying ground of metaphysics from the finitude of Dasein, this tension is incorporated in the concept of metaphysics, understood as knowledge of beings as such and as a whole. However, due to the conflict that breaks out between the increasing emphasis on the finitude of Dasein and the universalist pretensions of metaphysics, that becomes evident with the confrontation with Hegel, Heidegger abandons this transcendental perspective of a scientific metaphysics. The expression ontotheology is indicative of the abandoning of this project by pointing out the metaphysics failure to consider the finitude of Dasein properly and simultaneously to promote an overlap between ontic and ontological Filosofia primeira Fundamento Metafísica do Dasein Ontoteologia First philosophy Ground Metaphysics of Dasein Ontotheology
3	Do verdadeiro e do falso: meditação quarta na teoria do conhecimento de René Descartes Costa, Zeneide Gomes da 10 November 2011 (has links) Made available in DSpace on 2016-04-27T17:26:59Z (GMT). No. of bitstreams: 1 Zeneide Gomes da Costa.pdf: 1036986 bytes, checksum: 32c2eebdb29e9f2c619650e2e543fb92 (MD5) Previous issue date: 2011-11-10 / The aim of this research is to analyze the Theory of Knowledge presented in the book Meditations on First Philosophy written by French Philosopher Rene Descartes. The study comprehends a brief exploration of his philosophical work, followed by the analysis of the six Meditations. The Meditation IV Concerning the True and the False will be specifically explored in its epistemological and ontological aspects / O objetivo desta pesquisa é analisar a teoria do conhecimento na obra Meditações sobre Filosofia Primeira do filósofo René Descartes. O estudo compreende uma sucinta análise do conjunto da obra filosófica de Descartes. Posteriormente, procedeu-se o exame do conjunto das seis Meditações, seguido da análise específica da Meditação Quarta do verdadeiro e do falso e da causa do erro humano em seus aspectos epistemológicos e ontológicos Teoria do conhecimento René Descartes Meditações sobre filosofia primeira Theory of knowledge Meditations on first philosophy CNPQ::CIENCIAS HUMANAS::FILOSOFIA
4	The Language of Ethical Encounter: Levinas, Otherness, and Contemporary Poetry Schwartz, Melissa Rachel 18 July 2017 (has links) According to philosopher, Emmanuel Levinas, alterity can exist only in its infinite and fluid nature in which the aspects of it that exceed the human ability to fully understand it remain unthematized in language. Levinas sees the encounter between self and other as the moment that instigates ethical responsibility, a moment so vital to avoiding mastering what is external to oneself that it should replace Western philosophy’s traditional emphasis on being as philosophy’s basis, or “First Philosophy.” Levinas’s conceptualization of language as a fluid, non-mastering saying, which one must continually re-enliven against a congealing and mastering said, is at the heart of his ethical project of relating to the other of alterity with ethical responsibility, or proximity. The imaginative poetic language that some contemporary poetry enacts, resonates with Levinas’s ethical motivations and methods for responding to alterity. The following project investigates facets of this question in relation to Levinas: how do the contemporary poets Peter Blue Cloud, Jorie Graham, Joy Harjo, and Robert Hass use poetic language uniquely to engage with alterity in an ethical way, thus allowing it to retain its mystery and infinite nature? I argue that by keeping language alive in a way similar to a Levinasian saying, which avoids mastering otherness by attending to its uniqueness and imaginatively engaging with it, they enact an ethical response to alterity. As a way of unpacking these ideas, this inquiry will investigate the compelling, if unsettled, convergence in the work of Levinas and that of Blue Cloud, Graham, Harjo, and Hass by unfolding a number of Levinasian-informed close readings of major poems by these writers as foregrounding various forms of Levinasian saying. / Ph. D. / This project grounds itself on questions of what makes something that is outside of oneself unique, and of how to use language to let that entity, or being, retain its uniqueness alongside the human quest to understand the world that is always in danger of overtaking the not-I. Philosopher Emmanuel Levinas thought these questions were the critical ones for reframing basic issues of humanity. His work asserts that in order to become conscious selves and to relate to other people without dominating them, it is necessary to open up to the force of the encounter with those who are different from you, and whom you cannot fully conceive, allowing them to remain partially inconceivable. The site for relating in this ethically responsible way exists in language that constantly acknowledges that it cannot capture the object of its descriptions, as opposed to language that attempts to appropriate the other through its usual operations. A unique intersection between these ideas regarding ethics occurs when one considers contemporary poetry, which engages with similar considerations. Therefore, by reading four contemporary poets with vastly different cultural backgrounds: Peter Blue Cloud, Jorie Graham, Joy Harjo, and Robert Hass in a way that considers how they use language to relate ethically to the world beyond their material and intellectual grasp, it is possible to see how Levinas’s ideas might operate in actual language sensitive to these issues. alterity contemporary poetry Emmanuel Levinas Peter Blue Cloud Jorie Graham Joy Harjo Robert Hass ethical encounter re-enlivening language saying said "First Philosophy" Indigeneity voice music
5	Certitude, évidence et vérité chez Descartes : La question du fondement cartésien de la connaissance / Certainty, evidence and truth in Descartes : The question of the cartesian foundation of knowledge Peretti, François-Xavier de 01 March 2014 (has links) Une des interprétations dominantes de la philosophie de Descartes consiste à considérer que Dieu garantit une parfaite correspondance entre l'ordre des raisons et l'ordre des choses, de sorte que nos idées peuvent être tenues pour conformes à la réalité telle qu'elle est hors de notre pensée. Nous suggérons que Descartes n'a jamais espéré faire jouer ce rôle à Dieu dans sa théorie de la connaissance et qu'il n'a pas plus prétendu que nous soyons assurés de disposer d'idées adéquates à ce qu'est la réalité hors de notre pensée. Pour cela, nous soutenons que l'importance accordée par Descartes à l'hypothèse d'un Dieu trompeur, est largement surestimée par les commentateurs, et qu'elle ne sert qu'à justifier, par contrecoup, le rôle que la véracité divine ne joue pas dans sa philosophie première. Nous défendons la thèse selon laquelle le fondement de la vérité revient, en ultime instance, chez Descartes, à l'"ego cogitans", de sorte que la vérité, du point de vue de l'esprit humain, n'est pas ce à quoi la pensée doit d'être conforme, mais ce qui ne peut qu'être conforme à notre pensée. Par conséquent, nous suggérons que l'ego joue, par défaut, dans la philosophie première de Descartes, le rôle trop souvent accordé à Dieu par ses commentateurs. / One of the dominant interpretations of Descartes' philosophy consists in considering that God assures a perfect conformity between the order of reasons and the order of things, in such a way that our ideas can be regarded in accordance with the reality such as it is out of our thought. We suggest that Descartes has never hoped that God could play this part in his theory of knowledge and that he has no more claim that we would be certain of having adequate ideas according to the reality as it is out of our thought. In this aim, we argue that the importance conceded by Descartes in favour of the deceiving God argument is widely over-valued by the scholars, and that it is used only to justify, by repercussion, the part that the veracity of God doesn't play in Descartes' first philosophy. We defend the thesis from which the foundation of the truth in Descartes' philosophy is, in the final analysis, built on the "ego cogitans" in such a way that the truth, for the human mind, is not what the mind has to conform to, but what is necessary conformed to our mind. Consequently, we suggest that the ego, in Descartes' first philosophy, plays, in absence, the role too frequently awarded to God by the scholars. Fondement de la vérité Certitude Doute Règle générale de l'évidence Véracité divine Cercle logique Rationalité Théorie de la connaissance Philosophie première. Foundation of the truth Absolute certainty Doubt Rule of evidence Veracity of God Logical circle Rationality Theory of knowledge First philosophy.
6	Individuation : Ontogenes : Prolegomena till Gilbert Simondons genetiska ontologi Sehlberg, Johan January 2011 (has links) The following text constitutes an attempt to present the French philosopher Gilbert Simondon's genetic ontology through an account of his reconfiguration of the problem of individuation in his doctoral thesis from 1958, L'individuation à la lumière des notions de forme, information, potentiel, métastabilité. The intention is to show how Simondon through this reconfiguration of a classical philosophical problem – in which concepts and schemas from contemporary physics and technology is utilised in a critique of the bi-polar hylomorphic schema as its traditional, substantialistic solution – becomes able to articulate an anti-substantialistic and anti-reductionistic ontogenesis as first philosophy. A systematic philosophical conception that according to Simondon precedes every critical investigation of the subject as well as every scientific ontology – not by establishing a pre-critical position, but by exceeding Kant's critical position: that is, through a displacement toward a conception of the transcendental conditions for the genesis of being and thought as real conditions, rather than conditions of mere possibility. A displacement that in turn appears to respond to the question that frames this basic account of important concepts and schemas in Simondon, namely: in what sense and to what extent is it necessary for philosophical thought to be thought and developed in relation to other forms of thought? Simondon ontogenesis genetic ontology individuation individual principle of individuation hylomorphism allagmatic transduction becoming realism of relations transcendental conditions Bergson Bachelard first philosophy Simondon ontogenèse individuation ontologie génétique individu principe d'individuation hylémorphisme allagmatique transduction philosophie première conditions transcendantale réalisme des relations Bergson Bachelard Simondon ontogenes genetisk ontologi individuation individ individuationsprincip transcendentala villkor relationsrealism hylemorfism allagmatik transduktion blivande Bergson Bachelard första filosofi
7	Die Rezeption des Buches Lambda der Metaphysik des Aristoteles und dessen Prinzipienlehre García de la Garza, Enrique Jose 13 May 2015 (has links) Eine belangvolle Transformation ist das zwölfte Buch (Lambda) der „Metaphysik“ des Aristoteles durch verschiedene Interpretationen im Laufe der Jahrhunderte widerfahren, sodass es als eine theologische Schrift bis heute überliefert ist (1. Kapitel). Dabei waren sowohl der ursprüngliche Sinn des Autors als auch die Struktur des Textes kaum erkennbar geworden. Die vorliegende Arbeit ist eine historische Rekonstruktion der verschiedenen Interpretationen des Textes seit den ersten peripatetischen Denkern bis zur Gegenwart, insbesondere die von Michael Frede (2. Kapitel), Lindsay Judson (3. Kapitel) und Stephen Menn (4. Kapitel). Frede behauptet, das Buch Lambda sei eine Untersuchung der Substanz (Ousiologie); Judson denkt, dass es die erste Philosophie vorlegt; Menn argumentiert, es sei eher eine Forschung der ersten Prinzipien (Archäologie). Hier wird eine weitere Meinung vertreten, nämlich, dass Lambda die Untersuchung der Prinzipien der Substanz ist und somit verkörpert es Aristoteles’ Verständnis der Sophia (5. Kapitel). Überdies löst diese neuartige Lesart des Textes das Problem der Stelle des zwölften Buches innerhalb der „Metaphysik“ dank der Abfassung einer Karte, die seine Struktur verdeutlicht (Anhänge). / The twelfth book (Lambda) of the “Metaphysics” of Aristotle has undergone a crucial transformation through the diverse interpretations over the centuries. Thus it has been transmitted up to today as a theological writing (chapter 1). But this made hardly recognizable both the original intention of the author and the structure of the text. The present work is a historical reconstruction of the various interpretations of the text since the first Peripatetic thinkers until today, especially those by Michael Frede (chapter 2), Lindsay Judson (chapter 3) and Stephen Menn (chapter 4). Frede states that the book Lambda is an inquiry into the substance (ousiology); Judson thinks that it presents the first philosophy; Menn argues that it is rather an investigation about the first principles (archaeology). A different opinion is set forth here, namely, that the book Lambda explores the principles of the substance, and in doing so it embodies Aristotle’s understanding of the sophia (chapter 5). Moreover, this new reading of the text solves the problem of the position of the twelfth book in the “Metaphysics” thanks to the composition of a map, which clarifies its structure (appendix). Archäologie Metaphysik Aristoteles Substanz Lambda Karte der Metaphysik Prinzipienlehre Stephen Menn Michael Frede Ousia Prinzip Theologike erste Philosophie Sophia Sir William David Ross Lindsay Judson Rezeption Metaphysics Aristotle Archaeology Lambda Map of Metaphysics Doctrine of principles Stephen Menn Michael Frede Substance Ousia Principle Theologike first Philosophy Sophia Sir William David Ross Lindsay Judson Reception 10 Philosophie CD 2065 ddc:100

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