Submitted by JOSIANE SANTOS DE OLIVEIRA (josianeso) on 2017-06-05T14:04:16Z No. of bitstreams: 1 Juliana Conceição Moreira_.pdf: 787652 bytes, checksum: 21cedfedf4f710a4389370439cedb880 (MD5) / Made available in DSpace on 2017-06-05T14:04:16Z (GMT). No. of bitstreams: 1 Juliana Conceição Moreira_.pdf: 787652 bytes, checksum: 21cedfedf4f710a4389370439cedb880 (MD5) Previous issue date: 2017-03-30 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / PROSUP - Programa de Suporte à Pós-Gradução de Instituições de Ensino Particulares / O objetivo desta dissertação consiste em apresentar a Filosofia como exercício para viver bem no diálogo Fédon de Platão, portanto, apresentamos a figura de Sócrates. Nossa proposta de [re] leitura da obra possibilita-nos identificar a forma como deve viver o filósofo, sobretudo pela postura convincente socrática - ao contrário do que sugere a leitura clássica de “provar” a imortalidade da alma. Nesta perspectiva, a filosofia consiste em postura, em cuidado consigo mesmo e um modo de viver, onde discurso e ação estão em consonância. No Fédon, Sócrates afirma que a filosofia consiste em um exercício para a morte, considerando esta afirmação, a nossa investigação propõe que boa vida e exercício para a morte podem significar o mesmo no diálogo, ou seja: a tarefa da filosofia. Sendo assim, apresentamos no primeiro capítulo o Fédon, sua temática e seus aspectos essenciais, evidenciando a postura frente à morte de Sócrates e a forma como viveu. No segundo capítulo justificamos as contribuições de Pierre Hadot, cuja tese aproxima-se de nossa proposta, a filosofia grega de acordo com ele é considerada além de um discurso teórico, um modo de viver, possibilitando o sujeito [re] criar e modificar sua forma de agir. No terceiro e último capítulo, abordamos a interpretação de Hans Georg Gadamer exclusivamente sobre o diálogo, a [re] leitura do filósofo aponta alguns elementos importantes, tal como o contexto histórico, a relevância do mito e análise sobre os argumentos acerca da alma. Por fim, nossa hipótese procura justificar através destes autore a Filosofia como um exercício para viver bem, onde o sujeito, pautado pela sua consciência de finitude, procura tornar-se melhor, aperfeiçoando sua conduta e postura em vida. / The purpose of this dissertation is to introduce Philosophy as an exercise to live well in Plato's Phaedo dialogue, so we present the figure of Socrates. Our proposal for a re-reading of the work enables us to identify how the philosopher should live, especially in the Socratic conviction - contrary to the classic reading of "proving" the immortality of the soul. In this perspective, philosophy consists of posture, self-care and a way of living, where discus and action are in harmony. In the Phaedo, Socrates affirms that philosophy consists in an exercise for death, considering this affirmation, our investigation proposes that good life and exercise for death can mean the same in the dialogue, that is: the task of philosophy. Thus, we present in the first chapterthe Phaedo, its theme and its essential aspects, showing the attitude towards the death of Socrates and the way he lived. In the second chapter we justify the contributions of Pierre Hadot, whose thesis is close to our proposal, the Greek philosophy according to it is considered beyond a theoretical discourse, a way of living, enabling the subject [re] to create and modify its form to act. In the third and last chapter, we address Hans Georg Gadamer's interpretation exclusively on the dialect, the philosopher's [re] reading points out some important elements, such as the historical context, the relevance of the myth and analysis on the arguments about the soul. Finally, our hypothesis seeks to justify through these authors that Philosophy as and exercise to live well, where the subject, ruled by his consistency of finitude, seeks to become better, perfecting his conduct and posture in life.

Submitted by William Justo Figueiro (williamjf) on 2015-07-10T23:41:11Z No. of bitstreams: 1 50b.pdf: 1489684 bytes, checksum: 0bbae8048ccd36adaf53b67a0e485fea (MD5) / Made available in DSpace on 2015-07-10T23:41:11Z (GMT). No. of bitstreams: 1 50b.pdf: 1489684 bytes, checksum: 0bbae8048ccd36adaf53b67a0e485fea (MD5) Previous issue date: 2012 / Nenhuma / A presente Tese apresenta os processos de ruptura e continuidade como o caráter próprio do dizer filosófico que, focado com e pelo círculo hermenêutico, por princípio, possibilitam compreendermos, como seres humanos, à nossa própria existência, enquanto positividade ontológica instauradora de sentidos, junto com a totalidade relacional dos sentidos instaurados. Da mesma forma, esse articular entre os âmbitos nos possibilita colocar a Hermenêutica como o centro das questões tematizadas pelo dizer filosófico como um todo. O marco teórico da Tese parte de Heidegger e Gadamer, passando pela recepção crítica de Coreth, Bleicher, Grondin, Figal, Palmer, Stein, Rohden e Custódio. As investigações, parciais e provisórias, apontam no sentido de que os processos de ruptura e continuidade, ínsitos ao dizer filosófico, se constituem na abertura por onde podem fluir os sentidos da existência, como a experiência mesma de instaurar sentidos, enquanto, existencialmente, o próprio ser-no-mundo se oculta e desvela, no homem e pelo homem. / This thesis presents the processes of rupture and continuity as the character itself of the philosophic saying that, focusing on and through the hermeneutical circle, as a principle, enable us to understand, as human beings, to our own existance, as ontological positivity that establishes senses with the relational totality of the established senses. Likewise, this articulation between the ambits enables us to put hermeneutic as the centre of broached questions by philosophy as a whole. As theoretical support of this thesis we have made use of Heidegger and Gadamer as well as the critical reception of Coreth, Bleicher, Grondin, Figal, Palmer, Stein, Rohden and Custódio. The temporary and partial investigations show that the processes of rupture and continuity, inserted in the philosophic saying, are constituted in the opening of where existence senses may flow, as the experience of establishing senses. Whereas, existentially, the being in the world hides itself and unveils in the man and through the man.

Made available in DSpace on 2016-04-28T20:39:11Z (GMT). No. of bitstreams: 1 Alexandre Collarile Yamaguti.pdf: 734676 bytes, checksum: 9baff4b39151c4b1d32d86eb3b76ba0c (MD5) Previous issue date: 2015-12-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The following work aimed to reconstruct the ontological bases for the compreheension of fatherhood through the hermeneutical-phenomenological method, as proposed by Martin Heidegger. This paper consists of an introduction and three chapters. The first chapter is concerned about mapping the academic articles on contemporary fatherhood. The literature review tells us that fathers live in a transition moment where in the same time they search for another way of relationships with their children, there is a lack of solid models and social conditions for the transitions of these experiences, pointing to the necessity of interventions on the sphere of public policies, supportive spaces to a conscious fatherhood and fortification of the bound between father and baby, as well of the deepening of researches about the theme of fatherhood. In general, the researches about the topic investigate the phenomenom of fatherhood from a position that still possesses normative and natural roots, without giving the necessary attention for a radical reconstruction of the ontological conditions that possibilitates those interpretations. This way, the second chapter introduces the thought of Martin Heidegger as an unity that must be considered from the history of the forgetting of being. Being the phenomenology a philosophical stream that emerges on the moment of the end of traditional philosofy and the crisis of modern science, it s a thought that brings the possibility of clarification of the ontological bases that possibilitates the unveiling of the phenomena. Important notions both from Being and Time (1927), and the later papers post the 1930 years, are presented as a form of contextualizing the heideggerian thought. Finally, the third chapter occupies of an effective reconstruction of the interpretative basis of fatherhood, showing that the difficulties experienced from the contemporary father are not, in a more originary scope, results of their lack of models, but before, from the unbrilded spirit of his epoch, which provides a deep existencial rootlessness / O presente trabalho buscou a reconstrução das bases ontológicas para a compreensão da paternidade a partir do método fenomenológico-hermenêutico, tal como proposto por Martin Heidegger. O trabalho consiste em uma introdução e três capítulos. O primeiro capítulo preocupou-se com o mapeamento de artigos acadêmicos sobre a paternidade contemporânea. A revisão de literatura nos diz que os pais vivem um momento de transição no qual, ao mesmo tempo em que buscam outro modo de se relacionar com os filhos, há falta de modelos sólidos e condições sociais para um atravessamento destas vivências, apontando para a necessidade de intervenções no âmbito de políticas públicas, espaços de apoio à paternidade consciente e fortalecimento do vínculo pai-bebê, bem como do aprofundamento de pesquisas sobre o tema paternidade. Em geral, as pesquisas sobre o tema investigam o fenômeno da paternidade a partir de uma posição que ainda possui raízes naturais e normativas, sem dar a devida atenção para uma radical reconstrução das condições ontológicas que possibilitam estas interpretações. Desta forma, o segundo capítulo introduz o pensamento de Martin Heidegger como uma unidade que deve ser pensada à luz da história do esquecimento do ser. Sendo a fenomenologia um pensamento emergente no momento do fim da filosofia tradicional e da crise das ciências modernas, é um pensar que traz a possibilidade de esclarecimento das bases ontológicas que possibilitem o desvelamento dos fenômenos. Noções importantes tanto da obra Ser e Tempo (1927), quanto de escritos tardios após a década de 1930, são apresentados como forma de contextualizar o pensamento heideggeriano. Finalmente, o terceiro capítulo se ocupa de uma efetiva reconstrução das bases interpretativas da paternidade, mostrando que a dificuldade vivida pelo pai contemporâneo não é, em um âmbito mais originário, resultante de falta de modelos, mas antes, do espírito desenfreado de sua época, que propicia um profundo desenraizamento existencial

A palavra liberdade pertence a um caleidoscópio de semânticas e interpretações plurais. Este trabalho tem como objetivo fazer uma investigação interdisciplinar entre Psicologia, Antropologia e Filosofia sobre a liberdade como categoria, para compreender sua configuração no horizonte de sentido islâmico, tendo como base o Alcorão, e alguns dos hadices do Profeta Muhammad e o método hermenêutico do filósofo Franz George Gadamer. Mediante uma revisão bibliográfica, foi feita uma justaposição da concepção de liberdade que existe tanto no contexto islâmico quanto no Ocidente. Nesta análise pretende-se investigar a ideia de que o desconhecimento da cultura, tradições e maneiras de interpretar esta noção no mundo islâmico tem acarretado inúmeros preconceitos originando, por sua vez, apontamentos, discriminação e agressões, na tentativa de impor a ideia própria de liberdade sobre a do outro. É fundamental tomar as ferramentas das que dispõe a Psicologia, a Filosofia e a Antropologia, para ter um horizonte de sentido mais amplo sobre o conflito, e que nos permita analisar essas questões, porque a pergunta pela liberdade abrange a construção da pessoa, além de ser um dos seus direitos humanos fundamentais, está conformado pela interpretação de si próprio e do outro num contexto complexo, mediado pelas relações de poder, os enfrentamentos e conflitos políticos, assim como os religiosos. / The word freedom belongs to a kaleidoscope of semantics and plural interpretations. In this diversity are several spheres as moral where freedom is defined by knowledge, however, freedom in social, political and even religion, has different dimensions. A hermeneutical process that aims to understand how freedom is configured in Islam has its basis in the comprehension of the text because it contains the structure and the way people build their religious experience and how they give it full meaning. The understanding of the sacred text is attached to the knowledge of the religion\'s precepts as it can be said that the principles for the believer are based to her/his spiritual experiences. When considering the importance of the Qur\'an to the Muslim, it could be said that out of Islam (for that one that is Muslim) can be neither peace nor freedom nor justice outside Islam because the knowledge to help to achieve these other topics is the revealed message itself as a life code. According to this interpretation made the right way, the faith in God and the humbleness in recognizing the wisdom of Allah and accepting the authority of the prophets and the message, are fundamental elements that configure the existence and meaning of the contexts of the believer in Islam. For understanding what is freedom in Islam we need to see what the Muslims understand for freedom according to their horizon of meaning.

The practice of contemplative silence, in its manifestation as a mode of capable being, is a self-consciously spiritual and ethical activity that aims at a transformation of reflexive consciousness. I assert that contemplative silence manifests a mode of capable being in which we have an awareness of the awareness of the awareness of being with being whereby we can constitute and create a shared world of meaning(s) through poetically presencing our being as being with others. The doubling and tripling of the term "awareness" refers to five contextual levels of awareness, which are analyzed, including immediate self-awareness, immediate objective awareness, reflective awareness, reflexive awareness, and contemplative awareness. The analysis culminates with the claim that contemplative silence manifests a mode of capable being, one which creates the conditions of the possibility for contemplative awareness. A hermeneutics of contemplative silence manifests a deeper level of awareness--contemplative awareness--as a poetics of presencing our human solidarity. Contemplative awareness includes both an experience and an understanding of the proper ordering of our relational realities. My claim is that contemplative awareness can and should accompany the practice of contemplative silence in order to appropriate the meaning of a silence embodied in the here and now, through the hermeneutical endeavor. Contemplative awareness elicits movement in thinking, and involves the ongoing exercise of rethinking our relational realities in and for the world. I join three moments in the hermeneutical process--description, explanation, and interpretation--with the three moments in the traditional religious journey to spiritual and ethical maturity--the purgative, the illuminative, and the unitive. I present a conceptual framework that opens to hermeneutics, and a way to think about ongoing appropriation of a mode of capable being as growth in the human capacity to make and carry meaning. The threefold way, as it is interpreted in this study, is a heuristic model of the invariant elements of the tradition of contemplative silence. There is reflexivity to the structure, because a study of the practice is an exemplification of the practice, which produces the very practice that it is talking about.

This phenomenological research aimed to illuminate the nature and effects of ordinariness in nursing and to discover whether the phenomenon enhanced the nursing encounter. The researcher worked as a participant observer with six registered nurses in a Professorial Nursing Unit. Following each interaction, the researcher wrote her impressions in a personal-professional journal and audiotaped conversations with the respective nurses and patients to gain their impressions. Using a theoretical framework of the phenomenological concepts of lived experience, Dasein, Being-in-the-world and fusion of horizons as an underpinning methodology, an initial hermeneutical analysis and interpretation of the impressions generated qualities and activities indicative of the aspects of the phenomenon of ordinariness in nursing. The second phase of the analysis and interpretation sought to illuminate the nature of the phenomenon itself. Eight actualities of the nature of the phenomenon emerged: 'allowingness,' 'straightforwardness,' 'self-likeness,' 'homeliness,' 'favourableness,' 'intuneness,' 'lightheartedness' and 'connectedness.' These actualities were described in relation to the phenomenon of interest. The effects of the phenomenon were the creative potential to enhance the nursing encounter and included many and various effects of facilitation, fair play, familiarity, family, favouring, feelings, fun and friendship. The research found that nurses and patients shared a common sense of humanity, which enhanced the nursing encounter. Within the context of caring, the nurses were ordinary people, perceived as being extraordinarily effective, by the very ways in which their humanness shone through their knowledge and skills, to make their whole being with patients something more than just professional helping. The shared sense of ordinariness between nurses and patients made them as one in then- humanness and created a special place, in which the relative strangeness of the experience of being in a health care setting, could be made familiar and manageable.

Asperger’s was eliminated as a distinct diagnosis in the DSM-5. While controversy lingers over the assimilation of Asperger’s into autism spectrum disorder, my study explores the experience of stigma through interviews with four adults with Asperger’s and two with high functioning autism. I examine the phenomenology of autistic stigma, stigma management, and how stigma is impacted by diagnosis. The results provide an understanding of stigma as it is experienced by individuals who, in the words of one participant, suffer from a “relationship disability.” The term ASHFA evolves during the write-up to become more than an acronym for Asperger’s/high functioning autism; it comes to represent a way of being present in the world that transcends diagnosis. A relational methodology derived from Gadamer’s hermeneutics and Merleau-Ponty’s phenomenology provides a philosophical framework for the project and also guides ethical engagement during the study. Methods used in the data analysis are drawn from constructivist grounded theory. The report itself may contain clues into ASHFA because I, the organizing participant, am also diagnosed with Asperger’s. I attempt to make sense of the paradoxical conclusion that diagnosis can provide a therapeutic explanation for autistic difference even as medicalization disempowers us as a validating narrative / Graduate / 0452 / 0422 / canadagates@gmail.com

Teacher education between familiarity and strangeness. An inquiry into the descriptions of lived experience told by teachers and student teachers in school and at the university. The aim of this dissertation is to study teacher education as lived experience with an overall ambition to contribute to a deeper understanding of teacher education as a complex phenomenon. A basic interest is to approach teacher education from a point of view where the lived experience of teachers and student teachers in school and on campus is brought into focus. The main question of the study is: what meanings of the phenomenon teacher education emerge, when teacher education is studied as lived experience? To empirically inquire into lived experience a hermeneutical phenomenological perspective is developed. This means a phenomenological understanding of the life-world as an intentional, lived and social world, and a hermeneutical openness to put repeated and confirmed experience into play to open for new experience. The choice of participant observation and conversational interviewing as research methods made it necessary to develop a methodological strategy involving a flexible position as well as a wakeful position. The results of the empirical study are presented in three in-betweens. Each of them focuses on a certain aspect of the life-world, as it emerges from the research question posed. The themes of unifying, modelling and of being market-oriented explore the meaning of teacher education as it comes forth between actor and institutional setting. Between actor and task, the meaning of teacher education takes shape in the lived situations of teachers and teacher students in school and on campus. When the meaning of the phenomenon teacher education unfolds between actor and actor, it is formed in the encounter with the “other”. So far, the results are consistent with earlier research on teacher education. To challenge familiar descriptions and to approach complexity, the results are put into play by the use of corporality, temporality and spatiality as existential themes. This leads to the conclusions that the meaning of the phenomenon teacher education transpires from male and female perspectives. This conclusion puts at risk the gender neutral description of women and men within teacher education as “teachers” and “students”. Secondly, the meaning of the phenomenon teacher education is intertwined with situations where personal and collective experience of teachers and student teachers is expressed in feelings of familiarity and strangeness. This means that the past in the sense of what “traditional” teacher education used to mean is challenged by transformation in terms of what teacher education could mean. Thirdly, the meaning of the phenomenon teacher education always includes different meanings as well as a prevailing meaning that is interacting with the institutional setting. This puts into play the assumption that traditions always stay the same, and that reproduction dominates transformation.

nÃo hà / This research had as general main to investigate what the impediments and effective possibilities of formative assessment as regulating the process of learning in teaching practice of high school teachers of public school of Fortaleza, in order to contribute to its use as an element of learning promotion. The assessment, more than a technical discussion, involves a political debate about their educational purposes which often present distorted and misleading. The study was qualitative approach, having the phenomenological-hermeneutical method as a research option and data analysis, with emphasis on Heidegger's philosophy. According to Heidegger, phenomenology is to come from yourself what to manifest. So this assertion legitimizes the need to seek with teachers the essential elements to understand an assessment practice which allows their subjectivities, interests and knowledge of reality. The application of this method in the analysis of oral manifestations of the subjects intends to think the daily life of being a teacher, as your way of doing should be taken at unveiling, building qualitative contributions to the study. The research was conducted in six schools randomly selected. The subjects were 24 high school teachers who worked in four different areas of the curriculum and who met these criteria: to be effective teacher of the state system and act in teaching at least three years. The instruments and data collection techniques were questionnaire, the semi-structured interview, sensitive listening and participant observation in the classroom. The results indicated the coexistence of traditional assessment practices and practices with formative assessment features which rehearse a new assessment movement in daily school life, with more emphasis on first. The teachers, based on their experiential knowledge, create their own strategies, called phenomenologically as authentic assessment to evaluate of a continuous way. However, the various obstacles present in this context (the lack of teacher training in assessment, bad structural conditions, the pressure of external evaluations) act as impediment effective elements to formative assessment. The intended changes should be doubly qualified, in terms of training and material conditions, otherwise restricted to a technical improvement of immediative orientation, pragmatic and decontextualized. Thereby, it expects to raise reflections about assessment applied by teachers, in order to value formative function. The way to change in assessment practices requires the adopting public policies come to teacher training on assessment at institutional level of educational departments. Thus, we suggest to joint a public system of teacher training about assessment through courses. On initial formation level, the data suggest the need to include learning assessment as compulsory subject. Moreover, external assessments need to be more understood as examinations with specific functions which differ from daily school assessment, should raise discussions about power on curriculum and evaluative direction of schools. It also should prioritize more investiments on physical and pedagogical structures of schools. Ending, the conclusions of this study indicate some starting points to effective assessment process increasingly back to serve the learning. / Esta pesquisa teve como objetivo geral investigar os impedimentos e as possibilidades de efetivaÃÃo da avaliaÃÃo formativa como regulaÃÃo da aprendizagem na prÃtica pedagÃgica dos professores do Ensino MÃdio de escola pÃblica estadual de Fortaleza, objetivando contribuir para seu uso como elemento de promoÃÃo da aprendizagem. A avaliaÃÃo, mais do que um debate tÃcnico, envolve um debate polÃtico sobre suas finalidades educacionais, as quais frequentemente se apresentam distorcidas e equivocadas. O estudo foi de natureza qualitativa, tendo o mÃtodo fenomenolÃgico-hermenÃutico como opÃÃo de investigaÃÃo e de anÃlise de dados, com Ãnfase na filosofia heideggeriana. Consoante Heidegger, a fenomenologia à fazer vir de si mesmo aquilo que se manifesta. Portanto, tal assertiva legitima a necessidade de buscar junto aos professores os elementos essenciais à compreensÃo de uma prÃtica avaliativa que considere suas subjetividades, interesses e conhecimentos da realidade. A aplicaÃÃo desse mÃtodo na anÃlise das manifestaÃÃes orais dos sujeitos visa pensar a cotidianidade do ser professor, à medida que seu modo de fazer deve ser desvelado, edificando contribuiÃÃes qualitativas ao estudo. A pesquisa foi realizada em seis escolas, escolhidas aleatoriamente. Os sujeitos foram 24 docentes do Ensino MÃdio que atuavam nas quatro Ãreas do currÃculo, que atenderam a estes critÃrios: ser professor efetivo da rede estadual e atuar no magistÃrio hà no mÃnimo trÃs anos. Os instrumentos e tÃcnicas de coleta de dados foram: questionÃrio, entrevista semiestruturada, escuta sensÃvel e observaÃÃo participante em sala de aula. Os resultados indicaram a coexistÃncia de prÃticas avaliativas tradicionais e prÃticas com caracterÃsticas da avaliaÃÃo formativa que ensaiam um novo movimento avaliativo no cotidiano escolar, com maior Ãnfase na primeira. Os professores, embasados em seus saberes experienciais, criam estratÃgias prÃprias, denominadas fenomenologicamente como avaliaÃÃo autÃntica, para avaliar de forma contÃnua. Entretanto, os diversos obstÃculos presentes nesse contexto (ausÃncia de formaÃÃo em avaliaÃÃo, mÃs condiÃÃes estruturais, pressÃo das avaliaÃÃes externas) funcionam como impeditivos para a efetivaÃÃo da avaliaÃÃo formativa. As transformaÃÃes pretendidas devem ser qualificadas duplamente â em termos de formaÃÃo e de condiÃÃes materiais â, sob pena de limitar-se a um aperfeiÃoamento tÃcnico de orientaÃÃo imediatista, pragmÃtica e descontextualizada. Desse modo, espera-se suscitar reflexÃes sobre a avaliaÃÃo exercida pelos professores, visando valorizar a funÃÃo formativa. O caminho para mudanÃa nas prÃticas avaliativas requer a implementaÃÃo de polÃticas pÃblicas voltadas à formaÃÃo docente em avaliaÃÃo, no plano institucional das secretarias de educaÃÃo. Destarte, sugerimos articular um sistema estadual de formaÃÃo continuada para os docentes sobre avaliaÃÃo atravÃs de cursos. No plano da formaÃÃo inicial, os dados sugerem a necessidade de incluir a avaliaÃÃo da aprendizagem nos currÃculos das licenciaturas como disciplina obrigatÃria. Ademais, as avaliaÃÃes externas precisam ser melhor compreendidas como exames com funÃÃes especÃficas que as diferenciem da avaliaÃÃo realizada no cotidiano escolar, devendo-se suscitar discussÃes sobre o poder exercido no direcionamento curricular e avaliativo das escolas. Deve-se priorizar tambÃm maiores investimentos nas estruturas fÃsica e pedagÃgica das escolas. Finalizando, as conclusÃes deste estudo sinalizam alguns pontos de partida para a efetivaÃÃo de processos avaliativos cada vez mais voltados a servir à aprendizagem.

A palavra liberdade pertence a um caleidoscópio de semânticas e interpretações plurais. Este trabalho tem como objetivo fazer uma investigação interdisciplinar entre Psicologia, Antropologia e Filosofia sobre a liberdade como categoria, para compreender sua configuração no horizonte de sentido islâmico, tendo como base o Alcorão, e alguns dos hadices do Profeta Muhammad e o método hermenêutico do filósofo Franz George Gadamer. Mediante uma revisão bibliográfica, foi feita uma justaposição da concepção de liberdade que existe tanto no contexto islâmico quanto no Ocidente. Nesta análise pretende-se investigar a ideia de que o desconhecimento da cultura, tradições e maneiras de interpretar esta noção no mundo islâmico tem acarretado inúmeros preconceitos originando, por sua vez, apontamentos, discriminação e agressões, na tentativa de impor a ideia própria de liberdade sobre a do outro. É fundamental tomar as ferramentas das que dispõe a Psicologia, a Filosofia e a Antropologia, para ter um horizonte de sentido mais amplo sobre o conflito, e que nos permita analisar essas questões, porque a pergunta pela liberdade abrange a construção da pessoa, além de ser um dos seus direitos humanos fundamentais, está conformado pela interpretação de si próprio e do outro num contexto complexo, mediado pelas relações de poder, os enfrentamentos e conflitos políticos, assim como os religiosos. / The word freedom belongs to a kaleidoscope of semantics and plural interpretations. In this diversity are several spheres as moral where freedom is defined by knowledge, however, freedom in social, political and even religion, has different dimensions. A hermeneutical process that aims to understand how freedom is configured in Islam has its basis in the comprehension of the text because it contains the structure and the way people build their religious experience and how they give it full meaning. The understanding of the sacred text is attached to the knowledge of the religion\'s precepts as it can be said that the principles for the believer are based to her/his spiritual experiences. When considering the importance of the Qur\'an to the Muslim, it could be said that out of Islam (for that one that is Muslim) can be neither peace nor freedom nor justice outside Islam because the knowledge to help to achieve these other topics is the revealed message itself as a life code. According to this interpretation made the right way, the faith in God and the humbleness in recognizing the wisdom of Allah and accepting the authority of the prophets and the message, are fundamental elements that configure the existence and meaning of the contexts of the believer in Islam. For understanding what is freedom in Islam we need to see what the Muslims understand for freedom according to their horizon of meaning.