Fundação de Amparo à Pesquisa do Estado do Rio de Janeiro / Esta tese pretende discutir a história da modernidade como a história do abandono do corpo. A era moderna é a era da mimesis e, como tal, faz da interpretação um componente necessário do horizonte histórico imposto por ela mesma. A interpretação veio para ficar: mas as sucessivas tentativas de apropriação do mundo pelos conceitos anestesiaram os sentidos do homem moderno. Os excessos hermenêuticos contribuíram para um empobrecimento da experiência da arte. A pós-modernidade se abre, para nós, como um novo horizonte histórico, e oferta-se como oportunidade para recuperarmos aquilo que perdemos: o nosso corpo, os nossos próprios sentidos. / This thesis aims at discussing the history of modernity as the history of the abnegation of the body. The modern era is the era of mimesis and, as such, it makes of interpretation a necessary component of the historic horizon imposed through modernity itself. Interpretation is here to stay: but the successive attempts of world appropriation by concepts anesthetized the senses of the modern man. The hermeneutic excesses contributed to an impoverishment of art experience. Post-modernity opens itself for us as a new historic horizon, offering the opportunity to recover what we have lost: our body, our senses themselves.

Esta dissertação tem o objetivo de averiguar, primeiramente, se é possível defender uma universalidade da hermenêutica filosófica. Num segundo momento, tentar-se-á explicitar o que isto significaria para o conhecimento. É verdade que a pergunta hermenêutica sobre o significado dos discursos mediados sempre foi objeto de pesquisa. Entre os estóicos ou entre os Padres da Igreja, especialmente Agostinho; entre reformadores ou iluministas, a questão hermenêutica acompanhou de perto o desenvolvimento do pensamento filosófico. Compreender o Lógos Eterno que está em todo homem (estóicos); aprofundar o entendimento do Verbo Eterno que entra no tempo (Agostinho); entender o sentido escondido nas passagens difíceis da Bíblia (Flacius) ou desvelar o sentido ontológico a partir da frágil existência histórica (Heidegger), eis a tarefa da hermenêutica até hoje. Porém, a Gadamer deve ser atribuído grande parte do mérito de elevar a hermenêutica filosófica ao nível universal. De fato, enquanto Dilthey utilizava a hermenêutica no âmbito das Ciências do Espírito, Gadamer enxergou que a hermenêutica filosófica estendia suas influências até às Ciências da Natureza. Por este motivo, ele representa e defende melhor que todos a universalidade da hermenêutica filosófica. No entanto, caso se comprove a universalidade da hermenêutica, uma questão resistirá: se tudo é inevitavelmente mediato e necessita de uma interpretação, como se sustentará o conhecimento? Mais: se a hermenêutica é universal, como defendê-la, como ensiná-la, já que defesa e ensino supõe permanência? A universalidade da hermenêutica filosófica ainda não tratou até o fim o problema do conhecimento. / This dissertation has the objective of discovering, firstly, if it is possible to defend an universality of the philosophical hermeneutic. In a second moment, will be tried to show that this would mean for the knowledge. It is true that the question hermeneutic on the meaning of the speeches mediated it was always research object. Among the stoic ones or enter the Fathers of the Church, especially Augustine; between reformers or iluminists, the subject hermeneutic accompanied the development of the philosophical thought closely. To understand Eternal Logos that is in every man (stoic); to deepen the understanding of the Eternal Verb that enters in the time (Augustine); to understand the hidden sense in the passages difficult of the Bible (Flacius) or to watch the sense ontological starting from the fragile historical existence (Heidegger), here is the task of the hermeneutic to today. However, Gadamer should be attributed great part of the merit of elevating the philosophical hermeneutic at the level of universal. In fact, while Dilthey used the hermeneutic in the ambit of the Sciences of the Spirit, Gadamer saw that the philosophical hermeneutic extended your influences to the Sciences of the Nature. For this reason, he represents and it defends better than all the universality of the philosophical hermeneutic. However, in case it is proven the universality of the hermeneutic, a subject it will resist: if everything is unavoidably mediat and does it need an interpretation, as the knowledge will be sustained? Plus: if the hermeneutic is universal, how to defend her, how to teach her, since defense and does teaching suppose permanence? The universality of the philosophical hermeneutic didn't still treat until the end the problem of the knowledge.

This study examines the nature, function, and implications of Paul's Temple metaphors (1 Cor 3.16-17, 6.19-20; 2 Cor 6.14-7.1) and asks whether these metaphors indicate that the Jerusalem Temple has been superseded by the Christian community. Answers to this question have often relied upon the prioritization of particular backgrounds for Paul's language and the implementation of ideologically biased, interpretive models such as spiritualization. Issues arise in both these procedures due to the hermeneutical ambiguities involved in identifying metaphorical meaning. Our approach to Paul's Temple metaphors utilizes the analytical tools provided by Conceptual Metaphor Theory and calls for an awareness of these metaphors' early effective-history. Metaphors do not contain meaning but rather provide a conceptual structure that generates meaning through a hermeneutical act. Thus, in order to understand Paul's metaphors we must recognize not only their conceptual structures, but also how these structures have generated meanings and, as a result, how these meanings have shaped our interpretations of Paul himself. The historical setting of Paul's Temple metaphors is examined first in order to establish a set of assumptions and anticipations of meaning for when we encounter this type of language in this period. The public behaviour of the majority of Jews towards the Temple, as well as the presence of cultic criticisms, and conceptualizations in the Second Temple period demonstrate a widespread adherence to and support for the Temple. Turning to Paul's metaphors, we see how the Temple provides a conceptual model with which Paul can structure and reason about the status of both the community and body as indwelt and holy. While these metaphors do not suggest a deviation from Temple adherence, we demonstrate how they offer a set of conceptual and linguistic tools open to various interpretations and applications. We then examine a series of texts which highlight aspects of these metaphors' early effective-history: Ephesians 2.11-22, 1 Peter 2.4-10, Hebrews, and the Epistle of Barnabas. Through actualizing Paul's metaphors or by being associated with them, we observe how subsequent texts interpret, extend, and apply these metaphors to address their own particular questions. Awareness of this early effective-history reveals the semantic potential of these texts and allows us to reflect on the origins of some of our own interpretive tendencies, particularly those which lead us to supersessionist interpretations of Paul. Thus we conclude that a supersession of the Temple and its cult is not demonstrable from Paul's Temple metaphors as this is not the question these texts seek to answer. However, the conceptual framework provided by these metaphors places no observable hermeneutical constraints such that these texts could not be utilized in different historical circumstances to address the question of the validity of the Temple in relation to the Christian community. Observing how these metaphors provide conceptual structure and generate meaning enhances our understanding not only of Paul's texts, but also of ourselves as interpreters of Paul.

Made available in DSpace on 2014-06-11T19:24:54Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-03-31Bitstream added on 2014-06-13T20:52:48Z : No. of bitstreams: 1 oliveira_fd_me_rcla.pdf: 1708046 bytes, checksum: 5d1fb89079348f69d1592cebb814d174 (MD5) / Esse trabalho tem a intenção de compreender o livro didático, focando possibilidades para análise desses textos. Concebe o livro texto como Forma Simbólica e propõe uma discussão metodológica baseada em teorias hermenêuticas. Dessa forma, defende que os manuais didáticos devem ser interpretados considerando-se três vertentes interligadas - sócio-histórica, formal (ou interna) e ideológica - as quais estruturam as discussões apresentadas. Numa abordagem indutivo-descritiva da prática, traz à cena diversos trabalhos acadêmicos buscando extrair deles recursos para abordar livros-texto de Matemática compreendendo, ao mesmo tempo, uma das faces da produção brasileira em Educação Matemática. O trabalho é apresentado em três estudos que, embora entrelaçados, podem ser lidos independentemente, representando alguns dos distintos momentos da pesquisa. / The main goal of this dissertation is to study Math textbooks and how their analysis could be done. Textbooks are taken as “Symbolic Forms” and their methodological discussion is hermeneutically based. We claim that Math textbooks should be interpreted from three linked strands or points of view – the socio-cultural, the formal (or internal) and the ideological – which give the structure to the analysis. The so-called “inductive-descriptive approach” is used in order to analyze how Math Education researchers and their Research Groups study textbooks. This way, we can understand the analysis themselves and a specific part of the Brazilian Math Education production, discussing some common features among these productions. This dissertation is presented in three studies that, although intertwined, can be taken independently, representing some of the different moments of our search to understand Math textbooks and how their analysis can be developed.

Made available in DSpace on 2014-06-11T19:25:28Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-02-05Bitstream added on 2014-06-13T19:32:35Z : No. of bitstreams: 1 monteiro_m_me_mar.pdf: 275033 bytes, checksum: a82afe7739fb5f0477a2387b15167e7c (MD5) / A presente dissertação apresenta o positivismo como teoria do direito que procurou na cientificidade, explicar de forma racional as questões sociais, defendendo o progresso como resultado do autogoverno. No entanto, ao se afastar das necessidades enfrentadas pela sociedade, o positivismo entra em declínio, emergindo a interpretação dos fenômenos como uma nova forma de diagnosticar os problemas sociais. A explicação do fenômeno jurídico não é uma questão de raciocínio puro, mas também de elemento valorativo, devendo os fatos serem revelados de acordo com princípios admitidos na vida social, mostrando que o instrumental da lógica mostra-se insuficiente para representar a argumentação necessária para o direito. A lei só se caracteriza completamente como norma legal se relacionada à vivência moral humana, na medida em que se distingue da experiência que lhe deu origem. Pensar o direito é, portanto, pensar o seu campo de incidência e qual a sua interpretação, para fazer deste o melhor dos mundos possíveis / The presente dissertation introduce the positivism how theory of law that sought in scientism, explain in a rational social issues, defending the progress as a result of self-government. However, the move away from social needs, positivism declines. The explanation of the legal phenomenon is not a matter of pure reasoning, but also evaluative element, and the facts be disclosed in acccordance in with principles accepted in society, showing that the instrumental logic is insufficient to represent the necessary arguments for the right. The law shall be defined as completely legal provision related to human moral experience, as distinguished from experience that caused it. Thinking the right to think their area of coverage and what their interpretation

Made available in DSpace on 2014-06-11T19:31:44Z (GMT). No. of bitstreams: 0 Previous issue date: 2005-02-24Bitstream added on 2014-06-13T19:42:18Z : No. of bitstreams: 1 kluth_vs_dr_rcla.pdf: 2056706 bytes, checksum: ba2b353f5f4178a47bf4e0883db9c920 (MD5) / A investigação enfoca a interrogação como se revela o pensar no movimento da construção do conhecimento das estruturas da Álgebra. Os procedimentos considerados apropriados para essa investigação, após exaustiva análise, foram pautados na hermenêutica filosófica. Essa modalidade de pesquisa qualitativa fenomenológica aponta como significativa uma análise encaminhada segundo um movimento dialético possibilitado pela estrutura da pergunta e da resposta. Respostas conduzidas por análises fenomenológicas de obras relevantes de autores considerados importantes na ciência do mundo ocidental, mais especificamente nas regiões de inquérito da História da Matemática, Filosofia da Matemática, Matemática, Educação, Educação Matemática e Filosofia. O movimento da construção do conhecimento das estruturas da Álgebra foi colocado em epoché. Essa análise contribuiu para com a construção do denominado texto-solo. O texto-solo é construído mediante a articulação de atividades matemáticas presentes na construção/produção das estruturas da Álgebra. Essas atividades foram organizadas de modo retroativo durante a pesquisa realizada, partindo do momento presente em direção ao circunstancial propulsor das estruturas da Álgebra. Esse texto é o solo de um segundo momento de análise que busca compreendê-lo expondo o movimento dialético que se dá na estrutura das perguntas e respostas que conduzem toda a investigação. Da articulação dessas perguntas e respostas chegou-se a três categorias abertas: Os modos de doação das estruturas da Álgebra, As estruturas das presenças - estruturas da Álgebra-ser humano e O modo de ser matemático do ser humano. A análise das categorias abertas revelou características essenciais das estruturas da Álgebra e o pensar que se dá como cógito fenomenológico no movimento da construção de seu conhecimento. Da clareira... . / This study focused on the question, How is thinking revealed in the movement of the construction of knowledge about structures of algebra? The procedures considered to be most appropriate for this study, after exhaustive analysis, were based on philosophical hermeneutics. This phenomenological, qualitative research approach emphasizes the meaningfulness of an analysis that follows a dialectic movement, made possible by the structure of the question and the response - responses guided by phenomenological analyses of the relevant works of authors considered to important in science in the Western world, specifically in the fields of Mathematics History, Philosophy of Mathematics, Mathematics, Education, Mathematics Education, and Philosophy. The movement of the construction of knowledge of structures of algebra was placed in epoché. The analysis contributed to the construction of the so-called grounded text. The grounded text is constructed through the articulation of mathematical activities present in the construction/production of structures of algebra. These activities were organized in a retroactive manner during the study, beginning with the present moment and moving in the direction of the circumstantial propeller of the structures of algebra. This text is the soil of a second moment of analysis that seeks to understand it, exposing the dialectic movement that takes place in the structure of the questions and responses that guide the entire investigation. Through the articulation of these questions and responses, we arrived at three open categories: the modes of donation of the structures of algebra; the structures of the presences - structures of algebra-human being; and the mathematical way of being of the human being. The analysis of the open categories revealed essential characteristics of the structures of algebra and the thinking that occurs as phenomenological... (Complete abstract, click electronic address below).

Background: Breastfeeding is globally recognised as a gold standard of nutrition, recommended for the first six months of an infant’s life. Despite its benefits, most women in Ghana do not breastfeed, as recommended by World Health Organization (WHO) and United Nations International Children Emergency Fund (UNICEF). Aim: To gain in-depth understanding of first-time Ghanaian mother lived experience of breastfeeding. Design/Method: A longitudinal qualitative design was adopted, underpinned by the hermeneutic phenomenological approach, as described by van Manen (1990). The study explored the lived experiences of thirty first-time women recruited from antenatal clinic. A series of three semi-structured, in-depth interviews were conducted; the first in late pregnancy, the second in the first week following childbirth and the final one between four and six months postpartum. Findings: Inductive thematic analysis informed by van Manen (1990) and principles of hermeneutic interpretation allowed the emergence of four main themes: the ‘Breastfeeding Assumption,' Breastfeeding as Women’s Business,’ the Postnatal Experience of Breastfeeding and ‘Family as Enabler or Disabler’. Within the context of this study, breastfeeding is expressed as an activity within the family and social environment. The overall phenomenon that emerged was ‘Social Conformity’. This demonstrates an understanding of the breastfeeding experience suffused with emotions as women project an image of themselves as successful breast feeders in order to conform to family and social expectations. Conclusion: Findings from the study demonstrated the multifactorial dimensions of breastfeeding. Most importantly, it was identified that first-time breastfeeding women use emotion work to cope with their experience of breastfeeding, within the social context. It was suggested that midwives play a pivotal role in helping women develop realistic expectations prior to breastfeeding. Furthermore encouraging family centered education that promotes holistic support for women. The findings therefore suggested the need for better antenatal education based on evidence-based practice. Breastfeeding women require individualised support that assesses their emotional needs and offers encouragement. Developing policies that ensure training of midwives and breastfeeding advocates was recommended. Future research could explore the impact of these interventions on breastfeeding practices, helping first time women to breastfeed effectively.

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Analiso a perspectiva tayloriana da autenticidade através de uma hermenêutica de suas principais obras para propor o significado de educar na autenticidade a partir de Charles Taylor. Com autenticidade e ontologia moral Taylor apresenta uma antropologia ancorada na moral e na ontologia. A perspectiva da autenticidade supõe uma visão integral de ser humano, uma paidéia (formação), um olhar que considere os elementos objetivos constitutivos do ser humano e que precisam da ciência objetiva para serem tratados, mas inseridos numa visão mais ampla e que resguarde o fenômeno humano e social numa linguagem rica. Educar na autenticidade é implementar uma nova leitura de si mesmo e uma nova postura na atividade educativa. Quem educa o humano é o humano. Só o humano constrói o humano. Com autenticidade e epistemologia se percebe que a perspectiva da autenticidade não exclui o paradigma científico, mas necessita de outros paradigmas, principalmente do hermenêutico. Com a hermenêutica é possível, sob a ótica tayloriana, salvar os fenômenos humanos e sociais. Os referenciais formativos de pais, professores e cidadãos precisam ser revistos, já que nossa época tende a valorizar e pôr em destaque justamente aquilo que é científico, útil, técnico, objetivo, racional e material, descuidando-se de, ou desvalorizando elementos subjetivos, afetivos, valorativos e transcendentes. Com autenticidade e linguagem evidencio a compreensão de Taylor sobre a natureza da linguagem e o destaque que ele dá à definição de ser humano como "animal portador de logos", bem como o significado e as decorrências da perspectiva expressivista. Em autenticidade e política destaco que a modernidade veio para ficar e com ela algumas instâncias sócio-políticas como a economia de mercado, a esfera pública, a democracia e a liberdade. Questões problemáticas se acentuam, principalmente ligadas ao individualismo e às possibilidades de manipulação. Nisso cresce a demanda pelo reconhecimento e a necessária abertura ao multiculturalismo. Duas políticas: a da igualdade de direitos de todos e a do reconhecimento das diferenças estão integradas na perspectiva tayloriana da autenticidade. Necessariamente, o ser humano, para ser autêntico, estará em constante referência a horizontes de sentido que transcendem o indivíduo, é o que apresento com autenticidade e transcendência. Taylor situa a questão com a tônica do homo religiosus (homem religioso), reconfigurando-a a partir da experiência pessoal e numa abertura ao pluralismo. / I analyse the Taylor perspective of the authenticity through a hermeneutics of his main works to propose the meaning of educating in the authenticity as of Charles Taylor. With moral authenticity and ontology Taylor presents an anthropology anchored in the morals and in the ontology. The perspective of the authenticity supposes an integral vision of the human being, a paidéia (formation), a look that considers the objective elements constituent of the human being and that need the objective science to be treated, but inserted in a more ample vision and that guards the human and social phenomenon in a rich language. To educate in the authenticity is to implement a new reading of oneself and a new posture in the educative activity. He who educates the human is the human. Only the human builds the human. With authenticity and epistemology one perceives that the perspective of the authenticity does not exclude the scientific paradigm, but needs other paradigms, mainly the hermeneutics. With the hermeneutics it is possible, under the Taylor optics, to save the human and social phenomena. The formative references of parents, teachers and citizens must be revised, as our epoch tends to valorize and put stress on what is exactly scientific, useful, technique, objective, rational and material, not taking care of, or devaluating subjective, affective, valuable and transcendental elements. With authenticity and language I evidence Taylor's comprehension about the nature of the language and the emphasis he gives to the definition of the human being as "animal bearer of logos", as well as the meaning and the derivations of the expressive perspective. In authenticity and politics I point out that modernity came to stay and with it some social-politic instances as the economy of market, the political sphere, the democracy and liberty. Problematic questions are stressed, mainly linked to the individualism and to the possibilities of manipulation. In this the demand for recognition and the necessary opening to the multiculturalism grow. Two politics: the one of the rights of equality for all and the one of the recognition of the differences are integrated in the Taylor perspective of the authenticity. Necessarily, the human being, to be authentic, will be in constant reference to horizons of a sense that they transcend the individual, is what I present with authenticity and transcendence. Taylor situates the question with the stress of the homo religious (religious man), reconfiguring it as of the personal experience and in an opening to the pluralism.

Leitura feminista: hermenêutica de resistência da mulher a partir da casa aborda as relações de gênero em um contexto social, religioso, familiar, político e econômico, analisando a função da mulher e o processo de resistências construído a partir da casa. As interpretações do texto sagrado apontam para uma libertação da mulher em um sistema patriarcal em que o varão detém todo poder sobre seus filhos, sobre sua esposa e sobre sua propriedade. Logo, Jesus inaugura um tempo novo e o faz a partir de seus ensinamentos que ocorrem em casas. / Feminist reading: hermeneutics of womans resistance starting from home approaches the gender relations in a social, religious, familiar, political and economic context, analyzing womans function and the resistance process built from her home. The interpretations of the sacred text point to a womans release from a patriarchal system, in which the man withholds all power on his children, his wife and his property. So, Jesus inaugurates a new time and he makes it from his teachings which occur in homes.