Ce mémoire tentera de reconstruire la controverse qui a eu lieu entre Habermas et Gadamer dans les années 1960 et 1970. Ce débat porte sur notre rapport à l'histoire, à la réflexivité et à la raison. À l'aide d'ouvrages majeurs tels que Connaissance et intérêt et Vérité et Méthode, en plus d'articles ayant encadré la polémique entre les deux auteurs, il sera possible de rendre compte des positions de Habermas et de Gadamer au sujet de la possibilité critique de la réflexion, soit l'enjeu qui servira de ligne directrice à ce mémoire et qui permettra d'aborder les autres enjeux tout aussi importants. Gadamer suggère une réflexion herméneutique attentive et réceptive à notre mode d'être qui est par le fait même critique, tandis que Habermas propose une autoréflexion de la société en collaboration avec un sociologue critique qui la guide en vue de son autocritique et de son émancipation. À l'issue de leur dialogue, la pensée de Gadamer se sera développée, alors que celle de Habermas se sera transformée : les deux philosophes auront donc appris l'un de l'autre.

L’objet de ce travail de recherche est de mettre en dialogue les œuvres de Hans-Georg Gadamer et de Paul Ricœur afin de mettre au jour ce qui caractérise en propre la conception herméneutique du langage et d’en souligner la pertinence. Notre thèse principale est que, pour ce faire, il est impératif de dépasser les lectures dichotomiques des deux œuvres par une interprétation plus dialectique, puisque seule une telle démarche paraît susceptible de saisir l’étendue, la richesse et l’importance de l’intelligence herméneutique du phénomène langagier. Ainsi, dans ce travail, nous défendrons l’idée que, par-delà leurs différences incontestables, précieuses en elles-mêmes car sans elles il n’est pas de dialogue, les herméneutiques de Gadamer et Ricœur se distinguent par une réflexion philosophique incessante sur notre appartenance fondamentale au langage, qui constitue le cœur de la conception herméneutique du langage. Nous proposerons une confrontation des philosophies de Gadamer et Ricœur s’effectuant principalement autour d’une dialectique entre appartenance et distanciation, dans laquelle des approches plus objectivantes du langage pourront s’articuler à une description de notre expérience vécue. Avant de décrire cette dialectique pour elle-même, il nous est apparu indiqué de tenir compte de l’héritage phénoménologique incontournable à partir duquel Gadamer et Ricœur ont développé leurs approches respectives du langage. Cette base nous permettra de faire ressortir l’existence d’un accord de fond entre les deux herméneutiques sur la reconnaissance de notre irréductible appartenance au langage. Cette thèse n’exclut pas la possibilité, voire la nécessité d’intégrer dialectiquement un moment de distanciation au sein de cette appartenance primordiale. Nous montrerons en effet que c’est en s’appuyant sur cette distanciation que, par un mouvement réflexif, la pensée herméneutique peut revenir sur notre expérience langagière pour la thématiser et l’expliciter. Cette réflexion sur le langage s’effectue à partir de trois principaux modèles : ceux du dialogue, du texte et de la traduction. Nous exposerons comment chacun de ces modèles contribue à une meilleure compréhension de la vie du langage et de notre rapport au sens. Ceci nous conduira à examiner les efforts de Gadamer et Ricœur visant à mettre en lumière la puissance créatrice qui anime le langage, telle qu’elle ressort de leurs nombreux travaux sur la métaphore, le dire poétique et le récit. Nous défendrons alors la thèse qu’une conception originale de l’imagination s’élabore à travers la réflexion herméneutique sur l’innovation sémantique et la métaphoricité essentielle du langage. Cette recherche se terminera par une analyse des conceptions gadamérienne et ricœurienne des rapports entre langage et expérience, ainsi que de la portée ontologique du langage. Il y aura ici lieu d’insister sur la thèse partagée par les deux herméneutes selon laquelle il importe de résister à toute hypostase ou absolutisation du langage et de constamment penser le langage comme offrant une ouverture sur l’être et la possibilité de dire ce qui est. / The aim of this thesis is to open a dialogue between the works of Hans-Georg Gadamer and Paul Ricœur in order to reveal the main characteristics of their hermeneutical conception of language and to underline its relevance. Our principal thesis is that it is imperative to go beyond the dichotomous readings of the two works by proposing a more dialectical one, which seems to be the only approach able to grasp the extent, richness and importance of the hermeneutical understanding of language. Thus, in this thesis, we will argue that, beyond their undeniable differences, valuable in themselves since there would be no dialogue without them, the hermeneutics of Gadamer and Ricœur are characterized by a reflection on our primordial belongingness to language, which represents the central focus of their hermeneutical conception of language. We will propose a confrontation of Gadamer’s and Ricœur’s philosophy based on the dialectics of belongingness and distanciation, which will enable us to take into account more objectifying approaches to language and combine them with the lived experience of language on which hermeneutics puts the emphasis. Before putting this dialectic in motion, we have deemed it appropriate to recall the essential phenomenological heritage out of which Gadamer and Ricœur have developed their respective approaches to language. This basis will allow us to stress the fundamental agreement between the two hermeneuts concerning our irreducible belongingness to language. This accord doesn’t exclude the possibility of dialectically integrating an element of distance into this essential belongingness. On the contrary, it makes it necessary. In this regard, we will argue that it is precisely by virtue of this distanciation that, through a reflective movement, hermeneutical thinking can describe and make explicit our linguistic experience of the world. This hermeneutical reflection on language relies on three main models : those of dialogue, text and translation. We will establish how each of these models contributes to a better understanding of the life of language and our relation to meaning. This will lead us to consider the efforts of Gadamer and Ricœur to shed light on the creative power of language, as it emerges of their several works on metaphor, poetry and narrative. We will defend the thesis that this reflection on semantic innovation and the essential metaphoricity of language leads to an original conception of imagination. This thesis will focus finally on the Gadamerian and Ricœurian accounts of the connections between language and experience, where the ontological dimension of language will be a paramount concern. In this discussion, it will be important to insist on the idea, shared by the two philosophers, that we need to resist any hypostasis or absolutization of language and to think of our linguistic predicament as an opening on being and the possibility to say what is.

La rencontre tant attendue entre Hans-Georg Gadamer et Jacques Derrida a finalement eu lieu au Goethe-Institut de Paris en 1981. Le dialogue espéré entre l'herméneutique et la déconstruction s'y est cependant à peine engagé. Selon la plupart des commentateurs, la conférence qu'y a prononcée Derrida n'était d'ailleurs même pas liée à la rencontre. Nous ne partageons pas cette opinion. Derrida a choisi de critiquer l'interprétation heideggérienne de Nietzsche, alors que Gadamer venait de faire un plaidoyer inconditionnel en sa faveur. De plus, la structure axiomatique de l'unité et de la totalité que Derrida met en question dans sa conférence est la même que celle qu'il a ailleurs attribuée à l'herméneutique. En mettant en doute la primauté de cette structure, il s'en prenait donc aux fondements de l'herméneutique telle qu'il la concevait. Enfin, sa conférence a laissé entrevoir une conception de l'interprétation dont l'absence d'horizon de vérité exclut l'herméneutique. / The long-awaited encounter between Hans-Georg Gadamer and Jacques Derrida finally took place in Paris' Goethe-Institut in 1981. However, the expectations of a dialogue between hermeneutics and deconstruction were hardly fulfilled. Most commentators even agree that the conference Derrida read on this occasion had nothing to do with the actual encounter. We disagree with this assessment. Gadamer had already openly and unconditionally endorsed Heidegger's interpretation of Nietzsche and Derrida chose this occasion to criticize it. Moreover, he called into question the same axiomatic structure of unity and totality that he had elsewhere presented as hermeneutics' own. By questioning this structure, he was attempting to dismantle the core of what hermeneutics was to him. Finally, his conference provided a glimpse into an interpretative approach that completely excludes the truth-centered interpretation of hermeneutics.

Made available in DSpace on 2016-04-27T17:27:28Z (GMT). No. of bitstreams: 1 Alberto Antonio Santiago.pdf: 918638 bytes, checksum: a73e0fdd527befd3fd8282c4dafca335 (MD5) Previous issue date: 2009-05-13 / The text deals with hermeneutic and tradition. The problem dealt with is the concept of tradition, which comprised new elements throughout the centuries, conditioning its acceptance or its rejection. This works desires to punctuate a few moments in the last 500 years of western history, observing the reactions posed in light of the phenomenon of tradition, insofar as its concept would gain new shades. This search is extremely important to our current times, as shown by the still recent polemics between Gadamer and Habermas. The hypothesis of work is that the shades gained by the word tradition were expressed by Gadamer in Wahrheit und Methode with the German words Tradition and Überlieferung. To gasp such nuance is of the utmost importance for the understanding of a concept of tradition that can survive in our present world. The Methodes applied were the bibliographic review and the semantical analyses. The search for a solution follows, in the first chapter, the German philosopher Hans-Georg Gadamer s proposal of rehabilitating tradition, starting from two paths: Aristotle s ethic and Philosophy of Language. It also presents objections from Jürgen Habermas and the Frankfurt School, as well as Gadamer s answers. In the second chapter, the text presents a few considerations concerning the swing between acceptance and rejection of tradition during the last 500 years of western history. It looks back on the formation of Christian tradition emphasizing the patristic period; it comments on the reformer s retort and the elaboration of the first hermeneutic; it presents Enlightenment s objections with the creation of the prejudice against prejudice, up until the summit with the French Revolution in its intent of renewing all things in light of reason. It ends with Romanticism s timid reaction which, nevertheless, cannot overcome Enlightenment s objections to tradition. In the third chapter, the text presents a detailed semantical analysis on the use of the words Tradition and Überlieferung in the work Wahrheit und Methode (Truth and Method) by Hans-Georg Gadamer. The intention is to show that the distinction in the use of either word confers a particular comprehension to the work and this allows one to bypass certain common objections to tradition. The concept of tradition rests enriched in its range and comprehension, but not as restricted as the author would like it to be / O texto tem a ver com hermenêutica e tradição. O problema tratado é o conceito de tradição, que englobou novos elementos ao longo dos séculos, condicionando a sua aceitação ou rejeição. Este trabalho se propõe pontualizar alguns momentos dos últimos 500 anos de história ocidental, observando as reações assumidas diante do fenômeno da tradição, na mesma medida em que seu conceito ia assumindo novos matizes. A pesquisa é de vivo interesse para a atualidade como demonstrou a ainda recente polêmica Gadamer versus Habermas. A hipótese de trabalho é que os matizes assumidos pela palavra tradição foram expressos por Gadamer em Wahrheit und Methode com as palavras alemãs Tradition e Überlieferung. Entender essa sutileza é fundamental para compreender um conceito de tradição que possa sobreviver no mundo atual. Os métodos empregados foram revisão bibliográfica e análise semântica. A busca da solução segue, no primeiro capítulo, a proposta do filósofo alemão Hans-Georg Gadamer de reabilitar a tradição, partindo de dois caminhos: a ética de Aristóteles e a Filosofia da linguagem. Apresenta também as objeções de Jürgen Habermas, da Escola de Frankfurt, e as respostas de Gadamer. No segundo capítulo, apresenta algumas considerações sobre a oscilação entre acolhida ou rejeição da tradição nos últimos 500 anos de história ocidental. Repassa a formação da tradição cristã enfatizando o período patrístico; comenta a contestação dos reformadores e a elaboração das primeiras hermenêuticas; apresenta as objeções do Iluminismo com a criação do preconceito contra o preconceito, até o auge na Revolução Francesa com o projeto de renovar todas as coisas à luz da razão. Termina com a tímida reação do romantismo que, porém, não consegue superar as objeções que faz o Iluminismo à tradição. No terceiro capítulo apresenta uma detalhada análise semântica do emprego das palavras Tradition e Überlieferung na obra Wahrheit und Methode (Verdade e Método) de Hans-Georg Gadamer. A intenção é mostrar que a distinção no uso de uma e outra palavra confere uma compreensão particular à obra e isso permite contornar as objeções à tradição que se costumam apresentar. O conceito de tradição resta enriquecido na sua extensão e compreensão, mas não tão delimitado como o autor gostaria

La rencontre tant attendue entre Hans-Georg Gadamer et Jacques Derrida a finalement eu lieu au Goethe-Institut de Paris en 1981. Le dialogue espéré entre l'herméneutique et la déconstruction s'y est cependant à peine engagé. Selon la plupart des commentateurs, la conférence qu'y a prononcée Derrida n'était d'ailleurs même pas liée à la rencontre. Nous ne partageons pas cette opinion. Derrida a choisi de critiquer l'interprétation heideggérienne de Nietzsche, alors que Gadamer venait de faire un plaidoyer inconditionnel en sa faveur. De plus, la structure axiomatique de l'unité et de la totalité que Derrida met en question dans sa conférence est la même que celle qu'il a ailleurs attribuée à l'herméneutique. En mettant en doute la primauté de cette structure, il s'en prenait donc aux fondements de l'herméneutique telle qu'il la concevait. Enfin, sa conférence a laissé entrevoir une conception de l'interprétation dont l'absence d'horizon de vérité exclut l'herméneutique. / The long-awaited encounter between Hans-Georg Gadamer and Jacques Derrida finally took place in Paris' Goethe-Institut in 1981. However, the expectations of a dialogue between hermeneutics and deconstruction were hardly fulfilled. Most commentators even agree that the conference Derrida read on this occasion had nothing to do with the actual encounter. We disagree with this assessment. Gadamer had already openly and unconditionally endorsed Heidegger's interpretation of Nietzsche and Derrida chose this occasion to criticize it. Moreover, he called into question the same axiomatic structure of unity and totality that he had elsewhere presented as hermeneutics' own. By questioning this structure, he was attempting to dismantle the core of what hermeneutics was to him. Finally, his conference provided a glimpse into an interpretative approach that completely excludes the truth-centered interpretation of hermeneutics.

L’objet de ce travail de recherche est de mettre en dialogue les œuvres de Hans-Georg Gadamer et de Paul Ricœur afin de mettre au jour ce qui caractérise en propre la conception herméneutique du langage et d’en souligner la pertinence. Notre thèse principale est que, pour ce faire, il est impératif de dépasser les lectures dichotomiques des deux œuvres par une interprétation plus dialectique, puisque seule une telle démarche paraît susceptible de saisir l’étendue, la richesse et l’importance de l’intelligence herméneutique du phénomène langagier. Ainsi, dans ce travail, nous défendrons l’idée que, par-delà leurs différences incontestables, précieuses en elles-mêmes car sans elles il n’est pas de dialogue, les herméneutiques de Gadamer et Ricœur se distinguent par une réflexion philosophique incessante sur notre appartenance fondamentale au langage, qui constitue le cœur de la conception herméneutique du langage. Nous proposerons une confrontation des philosophies de Gadamer et Ricœur s’effectuant principalement autour d’une dialectique entre appartenance et distanciation, dans laquelle des approches plus objectivantes du langage pourront s’articuler à une description de notre expérience vécue. Avant de décrire cette dialectique pour elle-même, il nous est apparu indiqué de tenir compte de l’héritage phénoménologique incontournable à partir duquel Gadamer et Ricœur ont développé leurs approches respectives du langage. Cette base nous permettra de faire ressortir l’existence d’un accord de fond entre les deux herméneutiques sur la reconnaissance de notre irréductible appartenance au langage. Cette thèse n’exclut pas la possibilité, voire la nécessité d’intégrer dialectiquement un moment de distanciation au sein de cette appartenance primordiale. Nous montrerons en effet que c’est en s’appuyant sur cette distanciation que, par un mouvement réflexif, la pensée herméneutique peut revenir sur notre expérience langagière pour la thématiser et l’expliciter. Cette réflexion sur le langage s’effectue à partir de trois principaux modèles : ceux du dialogue, du texte et de la traduction. Nous exposerons comment chacun de ces modèles contribue à une meilleure compréhension de la vie du langage et de notre rapport au sens. Ceci nous conduira à examiner les efforts de Gadamer et Ricœur visant à mettre en lumière la puissance créatrice qui anime le langage, telle qu’elle ressort de leurs nombreux travaux sur la métaphore, le dire poétique et le récit. Nous défendrons alors la thèse qu’une conception originale de l’imagination s’élabore à travers la réflexion herméneutique sur l’innovation sémantique et la métaphoricité essentielle du langage. Cette recherche se terminera par une analyse des conceptions gadamérienne et ricœurienne des rapports entre langage et expérience, ainsi que de la portée ontologique du langage. Il y aura ici lieu d’insister sur la thèse partagée par les deux herméneutes selon laquelle il importe de résister à toute hypostase ou absolutisation du langage et de constamment penser le langage comme offrant une ouverture sur l’être et la possibilité de dire ce qui est. / The aim of this thesis is to open a dialogue between the works of Hans-Georg Gadamer and Paul Ricœur in order to reveal the main characteristics of their hermeneutical conception of language and to underline its relevance. Our principal thesis is that it is imperative to go beyond the dichotomous readings of the two works by proposing a more dialectical one, which seems to be the only approach able to grasp the extent, richness and importance of the hermeneutical understanding of language. Thus, in this thesis, we will argue that, beyond their undeniable differences, valuable in themselves since there would be no dialogue without them, the hermeneutics of Gadamer and Ricœur are characterized by a reflection on our primordial belongingness to language, which represents the central focus of their hermeneutical conception of language. We will propose a confrontation of Gadamer’s and Ricœur’s philosophy based on the dialectics of belongingness and distanciation, which will enable us to take into account more objectifying approaches to language and combine them with the lived experience of language on which hermeneutics puts the emphasis. Before putting this dialectic in motion, we have deemed it appropriate to recall the essential phenomenological heritage out of which Gadamer and Ricœur have developed their respective approaches to language. This basis will allow us to stress the fundamental agreement between the two hermeneuts concerning our irreducible belongingness to language. This accord doesn’t exclude the possibility of dialectically integrating an element of distance into this essential belongingness. On the contrary, it makes it necessary. In this regard, we will argue that it is precisely by virtue of this distanciation that, through a reflective movement, hermeneutical thinking can describe and make explicit our linguistic experience of the world. This hermeneutical reflection on language relies on three main models : those of dialogue, text and translation. We will establish how each of these models contributes to a better understanding of the life of language and our relation to meaning. This will lead us to consider the efforts of Gadamer and Ricœur to shed light on the creative power of language, as it emerges of their several works on metaphor, poetry and narrative. We will defend the thesis that this reflection on semantic innovation and the essential metaphoricity of language leads to an original conception of imagination. This thesis will focus finally on the Gadamerian and Ricœurian accounts of the connections between language and experience, where the ontological dimension of language will be a paramount concern. In this discussion, it will be important to insist on the idea, shared by the two philosophers, that we need to resist any hypostasis or absolutization of language and to think of our linguistic predicament as an opening on being and the possibility to say what is.

Esta pesquisa tem como tema principal o diálogo na Educação em Direitos, na perspectiva da hermenêutica filosófica de Hans-Georg Gadamer. Dessa forma, o objetivo principal investiga as contribuições da concepção de diálogo no processo formativo da Educação em Direitos, para que esse formato educativo detenha a estrutura de uma formação educativa. Com isso, o estudo investiga as possibilidades da Educação em Direitos nas projeções do duplo caráter trazido pelo Direito, o regulatório e o emancipatório, bem como as possibilidades do alcance da concepção do diálogo na hermenêutica filosófica de Gadamer e, por fim, indica possíveis ações educacionais que possam ser ungidas pelo aprofundamento teórico desse estudo no desenvolvimento da Educação em Direitos. O problema de pesquisa desta investigação justifica-se pela enormidade exclusão social na atualidade, com a fragilidade do acesso ou efetividade dos direitos, mesmo em um Estado Democrático de Direitos que proclama na sua matriz constitucional os objetivos da dignidade da pessoa humana e a diminuição das desigualdades sociais. A investigação pauta-se na exploração bibliográfica, com o método de abordagem fenomenológico-hermenêutico. No suporte teórico para os conceitos desenvolvidos neste estudo, além do autor estruturante – Hans-Georg Gadamer (1983, 1985, 1998, 2000, 2002, 2005, 2006, 2009, 2010, 2012, 2010) –, destacam-se, como autores principais, Freire (1987, 1996, 2000, 2001, 2007, 2011, 2013, 2014), Bobbio (2004, 2007, 2015), Paviani (2005, 2001, 2017, 2013, 2016), Flickinger (2009, 2010, 2011, 2014), Martins (1997, 2012, 2014, 2015) e Grodin (1999, 2012). Os resultados sinalizam a relevância da Educação em Direitos ser permeada pelo diálogo e possibilitar alternativas de aprendizagem para o educando promover o fortalecimento do acesso ao conhecimento e efetivação de direitos, bem como do respeito e da cidadania. As conclusões apontam que a Educação em Direitos é significativa na formação do educando, com a ampliação de possibilidades de reconfiguração e compreensão de sua realidade dentro do contexto social e histórico, altamente regido pelo Direito no atual Estado Democrático de Direito. O diálogo na concepção da hermenêutica filosófica de Gadamer é estruturante para, desde o nascedouro, realizar o desenvolvimento das dinâmicas e intervenções educacionais da Educação em Direitos. / Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2017-11-30T18:13:30Z No. of bitstreams: 1 Dissertacao Juliano Viali dos Santos.pdf: 2747556 bytes, checksum: 4087ad92372f1409b8d3fa3aa77c255d (MD5) / Made available in DSpace on 2017-11-30T18:13:30Z (GMT). No. of bitstreams: 1 Dissertacao Juliano Viali dos Santos.pdf: 2747556 bytes, checksum: 4087ad92372f1409b8d3fa3aa77c255d (MD5) Previous issue date: 2017-11-30 / The main aim of this research is the dialogue in Rights Education, from the perspective of the philosophical hermeneutics of Hans-Georg Gadamer. In this way, the main objective investigates the contributions of the conception of the dialogue in the educational process of Rights Education, so this educational format could contribute to an educational structure. Therefore, this approach takes into consideration the possibilities of Rights Education outcomes, considering the double character of the Law, its regulatory and emancipatory aspects, the scope of possibilities in Gadamerian conception of dialogue within language and understanding in philosophical hermeneutics as well as possible educational actions that could take place as a result of a theoretical deepening in this study in the development of Rights Education. The research problem is justified by an enormous social exclusion nowadays, with a lack of access or basic fundamental rights effectiveness, in a Democratic State of Rights, in which its constitutional law includes the principles and objectives of full respect for human dignity and social inequality reduction. The investigation is based on bibliographical exploration, with the phenomenological-hermeneutic method of approach. In the theoretical support for the concepts developed in this study, besides the structural author - Hans-Georg Gadamer (1983, 1985, 1998, 2000, 2002, 2005, 2006, 2009, 2010, 2012,2010) - as main authors stand out Freire (1987, 1996, 2000, 2001, 2007, 2011, 2013, 2014), Bobbio (2004, 2007, 2015), Paviani (2005,2001, 2017, 2013, 2016), Flickinger , Martins (1997, 2012, 2014, 2015), Grodin (1999, 2012).The results indicate the relevance of Education in Rights to be permeated by the dialogue in order to enable learning alternatives for students, to promote the strengthening of access to knowledge and effective rights, respect and citizenship. The conclusions indicate that Rights Education is important in learners formation, it contributes to an enlargement, reconfiguration and to a better understanding of their reality within their social and historical context, which is highly governed by legal norms in the current Democratic State of Law. The dialogue in the conception of the philosophical hermeneutics of Gadamer is structuring and essential, since the beginning, to provide the development of the educational dynamics and interventions of the Education in Rights.

L’enjeu de la thèse est à la fois d’esquisser une cartographie des usages phénoménologiques du concept d’« horizon » au XXème siècle, et en même temps de justifier l’idée d’une histoire plurielle de la phénoménologie. Plus précisément, il s’agit de montrer l’existence d’au moins deux versions alternatives de « la » phénoménologie au XXème siècle, délimitant deux cadres conceptuels et problématiques radicalement distincts qui déterminent deux manières dont il est fait usage de l’« horizon » et deux histoires de ce concept. Ainsi, chaque version — l’herméneutique phénoménologique d’inspiration heideggerienne, incluant le premier et le second Heidegger, Gadamer, Levinas, Henry, Marion vs. la phénoménologie husserlienne — repose sur une certaine conception du « phénomène » — ce qui est structurellement caché et inconstitué et est le fondement (= phénomène par excellence) de ce qui se montre (= phénomène vulgaire), raison pour laquelle il faut le laisser se montrer d’une manière herméneutique (Leben an und für sich, Sein des Seiendes, Sein als Lichtung, la vie, Autrui, la donation) vs. tout objet en tant que sens réduit constitué comme unité d’une multiplicité de conscience et exemplaire arbitraire d’une structure eidétique à décrire — qui définit le type de problèmes et d’usages de l’« horizon » en jeu dans chaque version : dans l’histoire de l’herméneutique phénoménologique, de la stabilisation de l’horizon de la vie en et pour soi et l’explicitation de l’horizon de l’être dans les Problèmes fondamentaux de la phénoménologie et Être et Temps à la nécessité de dépasser l’horizon, concept intrinsèquement lié à la métaphysique moderne de la subjectivité, chez le second Heidegger, Levinas, Henry et Marion, en passant par l’option synthétique dans Vérité et Gadamer qui assume l’horizon subjectiviste critiqué par Heidegger tout en maintenant sa critique à l’égard de la métaphysique de la subjectivité. D’un autre côté, chez Husserl, l’histoire de l’horizon commence par la détermination de son rôle local comme opérateur synthétique temporel et intentionnel entre multiplicité des perceptions externes et unité de la chose dans Chose et Espace, avant que sa fonction soit généralisée dans les Ideen I comme opérateur temporel et intentionnel de constitution du phénomène transcendant et immanent comme tel. C’est précisément la définition générale du phénomène de la phénoménologie husserlienne comme unité d’une multiplicité synthétisée par horizon qui constitue alors le catalyseur de développements théoriques concernant les trois opérations méthodiques censées être adaptées à l’étude du phénomène — l’épochè, la réduction eidétique et l’analyse intentionnelle, la réflexion phénoménologique —, développements que nous essayons de retracer, des Ideen I aux derniers textes, dans la seconde partie de ce travail. Cette analyse menée sur les deux fronts — l’horizon et la phénoménologie — nous mène alors à deux résultats importants : d’abord, nous aurons dégagé la signification du concept d’« horizon » dans ces deux versions de la phénoménologie que nous aurons radicalement distinguées ; ensuite et surtout, après avoir différencier ces deux versions de la phénoménologie sur la base du caractère alternatif des concepts de « phénomène » qui les fondent, nous aurons justifié théoriquement la possibilité d’une appropriation à venir de la phénoménologie d’inspiration husserlienne qui, plus d’un siècle après la parution des Ideen I, reste encore à accomplir. / My work aims at proposing a cartography of the phenomenological uses of the concept of horizon in the 20th century, as well as justifying the idea of a plural history of phenomenology itself. In fact, both issues are intimately related for the main goal is to show the existence of (at least) two alternative versions of phenomenology in the 20th, defined by two radically different conceptual and problematic frames determining two different way of using the term « horizon », and two different histories of this notion. Thus, each version — Heidegger-inspired hermeneutical phenomenology, including Heidegger himself at his « first » and « second » stage, Gadamer, Levinas, Henry, Marion vs. Husserlian phenomenology — is based on a very distinctive conception of what a « phenomenon » is — what is structurally concealed, unconstituted, and founds what structurally shows up, reason why it has to be made hermeneutically manifest (Leben an und für sich, Sein des Seiendes, Sein als Lichtung, life, the Other, giveness) vs. any possible meaningful object constituted as a unity in a multiplicity of any possible consciousness, constitutive correlation whose character of possibility must be grasped as that of an eidetic structure the phenomenologist has to describe — which define the kind of problems and uses of the « horizon » that will be at stake: as for hermeneutical phenomenology, it all starts with Heidegger’s explicitation of the horizon of Leben an und für sich and being and ends up with the further rejection of such a concept, considered as connected to modern metaphysics of subjectivity, by the second Heidegger, Levinas, Henry and Marion, through Gadamer’s attempt to combine the use of the term of « horizon » and a renewed critic of metaphysics; on the other hand, as for Husserl’s phenomenology, the horizon is first considered in Thing and Space as a temporal and intentional synthetic function in virtue of which the unity of the thing is made out of a multiplicity of external perceptions, before its synthetic function is generalized in Ideen I to the constitution of each and every transcendant and immanent objectivity. Then it is precisely such a generalization which, as it defines Husserl’s concept of « phenomenon » itself as a unity constituted in a multiplicity synthesized through an horizon, implies theoretical developments related to phenomenology’s methodical operations — épochè, eidetic reduction and intentional analysis, phenomenological reflexion — in virtue of which such phenomena can be studied, developments we try to follow in the second part of this work. At this point, we are finally led to two main results: first, we’re from now on able to value the differentiated significance of the concept of « horizon » in both versions of phenomenology; secondly, and more importantly, by radically distinguishing those two ways of doing phenomenology, we pave the way to (and justify theoretically) a further appropriation of Husserl’s phenomenology that, more than a century after the publication of Ideen I, is still to be carried out.

Esta pesquisa tem como tema principal o diálogo na Educação em Direitos, na perspectiva da hermenêutica filosófica de Hans-Georg Gadamer. Dessa forma, o objetivo principal investiga as contribuições da concepção de diálogo no processo formativo da Educação em Direitos, para que esse formato educativo detenha a estrutura de uma formação educativa. Com isso, o estudo investiga as possibilidades da Educação em Direitos nas projeções do duplo caráter trazido pelo Direito, o regulatório e o emancipatório, bem como as possibilidades do alcance da concepção do diálogo na hermenêutica filosófica de Gadamer e, por fim, indica possíveis ações educacionais que possam ser ungidas pelo aprofundamento teórico desse estudo no desenvolvimento da Educação em Direitos. O problema de pesquisa desta investigação justifica-se pela enormidade exclusão social na atualidade, com a fragilidade do acesso ou efetividade dos direitos, mesmo em um Estado Democrático de Direitos que proclama na sua matriz constitucional os objetivos da dignidade da pessoa humana e a diminuição das desigualdades sociais. A investigação pauta-se na exploração bibliográfica, com o método de abordagem fenomenológico-hermenêutico. No suporte teórico para os conceitos desenvolvidos neste estudo, além do autor estruturante – Hans-Georg Gadamer (1983, 1985, 1998, 2000, 2002, 2005, 2006, 2009, 2010, 2012, 2010) –, destacam-se, como autores principais, Freire (1987, 1996, 2000, 2001, 2007, 2011, 2013, 2014), Bobbio (2004, 2007, 2015), Paviani (2005, 2001, 2017, 2013, 2016), Flickinger (2009, 2010, 2011, 2014), Martins (1997, 2012, 2014, 2015) e Grodin (1999, 2012). Os resultados sinalizam a relevância da Educação em Direitos ser permeada pelo diálogo e possibilitar alternativas de aprendizagem para o educando promover o fortalecimento do acesso ao conhecimento e efetivação de direitos, bem como do respeito e da cidadania. As conclusões apontam que a Educação em Direitos é significativa na formação do educando, com a ampliação de possibilidades de reconfiguração e compreensão de sua realidade dentro do contexto social e histórico, altamente regido pelo Direito no atual Estado Democrático de Direito. O diálogo na concepção da hermenêutica filosófica de Gadamer é estruturante para, desde o nascedouro, realizar o desenvolvimento das dinâmicas e intervenções educacionais da Educação em Direitos. / The main aim of this research is the dialogue in Rights Education, from the perspective of the philosophical hermeneutics of Hans-Georg Gadamer. In this way, the main objective investigates the contributions of the conception of the dialogue in the educational process of Rights Education, so this educational format could contribute to an educational structure. Therefore, this approach takes into consideration the possibilities of Rights Education outcomes, considering the double character of the Law, its regulatory and emancipatory aspects, the scope of possibilities in Gadamerian conception of dialogue within language and understanding in philosophical hermeneutics as well as possible educational actions that could take place as a result of a theoretical deepening in this study in the development of Rights Education. The research problem is justified by an enormous social exclusion nowadays, with a lack of access or basic fundamental rights effectiveness, in a Democratic State of Rights, in which its constitutional law includes the principles and objectives of full respect for human dignity and social inequality reduction. The investigation is based on bibliographical exploration, with the phenomenological-hermeneutic method of approach. In the theoretical support for the concepts developed in this study, besides the structural author - Hans-Georg Gadamer (1983, 1985, 1998, 2000, 2002, 2005, 2006, 2009, 2010, 2012,2010) - as main authors stand out Freire (1987, 1996, 2000, 2001, 2007, 2011, 2013, 2014), Bobbio (2004, 2007, 2015), Paviani (2005,2001, 2017, 2013, 2016), Flickinger , Martins (1997, 2012, 2014, 2015), Grodin (1999, 2012).The results indicate the relevance of Education in Rights to be permeated by the dialogue in order to enable learning alternatives for students, to promote the strengthening of access to knowledge and effective rights, respect and citizenship. The conclusions indicate that Rights Education is important in learners formation, it contributes to an enlargement, reconfiguration and to a better understanding of their reality within their social and historical context, which is highly governed by legal norms in the current Democratic State of Law. The dialogue in the conception of the philosophical hermeneutics of Gadamer is structuring and essential, since the beginning, to provide the development of the educational dynamics and interventions of the Education in Rights.

[pt] O presente trabalho se situa no campo da Filosofia da Educação e tem como tema norteador as contribuições que o pensamento hermenêutico pode oferecer para os debates acerca do preconceito e do diálogo nos processos de formação humana. Acreditamos que o modo como Hans-Georg Gadamer apresenta a formação do horizonte compreensivo dos indivíduos e sua possibilidade de expansão e transformação representa uma virada no modo como temos entendido o papel dos preconceitos desde a Aufklarung. Nesse sentido, buscamos apresentar nesse trabalho como esse modo de considerar os preconceitos, que são inerentes à compreensão humana, pode nos fornecer uma base mais sólida para uma formação que privilegie o diálogo e a abertura entre os indivíduos em seu constante processo de formação. / [en] The present work is situated in the field of Philosophy of Education and has got as its main theme the contributions that hermeneutical thought can provide for the debates concerning prejudice and dialogue in the processes of human formation. We believe that the way in which Hans-Georg Gadamer presents the formation of the horizon of understanding of the individuals and its possibility of expansion and transformation represents a turning point in the way we have been understanding the role of prejudices since the Aufklärung. In this sense, we seek to present in this work how does this way of considering prejudices, which are inherent to human understanding, can provide us with a solid ground to a formation that privileges dialogue and openness among individuals in their constant process of formation.