This dissertation offers a phenomenology of that mode of self-interpretation in which it becomes possible for an interpreter to intentionally participate in the production of moral norms to which the interpreter himself or herself feels bound. Part One draws on Richard Rorty's notion of the "ironist" in order to thematize the phenomenon I call "moral friction"; a condition in which an interpreter becomes explicitly aware of the historical and cultural contingencies of their own moral vocabularies, practices, and concerns and as a result find themselves incapable of feeling the normative weight implicit in these. Part Two draws on Heidegger's existential analytic of human being, Gadamer's development of Hermeneutic Phenomenology, and Hegel's notion of "sublation" in order to map how novel interpretations can irreversibly displace the coherence of older interpretations. I call this form of interpretation "moral phenomenology." Finally, in Part Three, I utilize a selective phenomenology of musical improvisation to plot the unique temporal orientation of self-interpretation that results from intentionally deploying this irreversible displacement of older interpretations that involve normative moral implications. I call the form of life that is marked by this hermeneutic mode the "improviser." The result is a description of a form of life in which it becomes possible to explicitly participate in the production of moral norms within a historical and culturally contingent context that nevertheless preserves standards of rational justification for normative moral judgment without the need for atemporal first principles. The availability of this mode of self-interpretation displaces the sharp distinction between non-normative descriptive phenomenology and normative moral reasoning by placing the latter within a non-teleological historical practice that engages in the production of interpretations which irreversibly displace older interpretations--a practice that is governed by the critical cultivation of contingent moral norms within the open investigation into the good life for human being.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-08-22T17:34:53Z No. of bitstreams: 1 JonasGonzaga.pdf: 1196267 bytes, checksum: 5067448f6ef90c3169ec8f4b685e0cc6 (MD5) / Made available in DSpace on 2016-08-22T17:34:54Z (GMT). No. of bitstreams: 1 JonasGonzaga.pdf: 1196267 bytes, checksum: 5067448f6ef90c3169ec8f4b685e0cc6 (MD5) Previous issue date: 2016-02-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This research aims to a bibliographic review of the formative process and, at the same time, the investigation and questioning of contemporary performance of the ironist educator in Education. The author Imanol Aguirre, conceives this title to the educator who is provocative, acquainted and proposer of aesthetic experiences front to contemporary complexities, amalgamated in a historical and social fabric characterized by transit of plurality, the imaginary, the construction of identity and social mobility. The ironist acts dialogically "in loco" creating answers to the varied demands with their students. The fostering of criticism, the mobilization of doubt and irony, the connection of territories between competences and abilities, are the goals by which the ironist educator intends a more effective educational scenario and emancipator in the face of real contemporary needs. / A presente pesquisa visa a revisão bibliográfica do processo formativo e, ao mesmo tempo, a investigação e problematização da atuação contemporânea do educador ironista na Educação. O autor Imanol Aguirre, concebe este título ao educador que seja provocativo, inteirado e propositor de experiências estéticas frente às complexidades contemporâneas, amalgamadas num tecido histórico-social caracterizado pelo trânsito da pluralidade, dos imaginários, da construção de identidade e da mobilidade social. O ironista atua dialogicamente “in loco” criando respostas às variadas demandas com os seus educandos. A fomentação da crítica, a mobilização da dúvida e da ironia, a conexão dos territórios das competências e habilidades, são os objetivos pelos quais o educador ironista intenciona um cenário educacional mais efetivo e emancipador ante as reais necessidades contemporâneas

本研究旨在探討羅狄（Richard Rorty）新實用主義中的無鏡哲學、教化作用與社會希望三者之間的關係。羅狄從一種基進的後現代觀點，對於以柏拉圖、笛卡兒、康德建立起來的哲學傳統及其當代代表–分析哲學，其中所充滿的本質主義、基礎主義、再現論、二元論等大寫哲學的鏡式本質表示不滿。 為了揭示西方傳統哲學企圖藉由心及語言再現世界嘗試的不可能性，羅狄盡力於終結此一傳統。他認為，追求大寫真理是西方傳統哲學的核心議題；形上學作為西方哲學的主要成分，是禁錮人類思想，造成心靈空乏的源頭所在。對於這種大寫真理和大寫哲學的拒斥，是當前人們必須的堅持和體認。 教化作用是羅狄所推崇的未來哲學所應採取的一個主要的自我形象，以教化作用取代以知識論為中心的系統哲學，透過拒斥本質主義，放棄以知識論為中心的邏各斯中心主義，以及反對形上學等種種反哲學傳統的進程，在追隨歷史進展的步調中，從後哲學文化的領域出發，來確立一種人類自主性教育實踐行動的激化點。羅狄以建立教化作用的教育施為，一方面描述了哲學的未來自我形象，一方面又描述了知識分子的自我形象。 羅狄對於啟蒙政治哲學的實踐層面抱持著正面的看法。羅狄認為：「只有在自由社會□，反諷人才是典型的知識分子，也唯有在自由的社會□，才能給予反諷人一種離經叛道的自由」。對於許多人來說，反諷的力量就是解構的力量，而解構是道德責任性匱乏的一個極好的標誌；反諷是對重新描述力量的自覺，是一種社會希望的重新界定和詮釋。在實踐社會希望過程中，反諷人的批判的心是從社會的邊緣指向社會的中心，但其腳步卻是從中心步向邊緣。 關鍵詞：無鏡哲學 教化作用 社會希望 自由反諷人 / This study is to find out the functions and relations among mirrorless philosophy, edification, and social hope in Rorty’s Neo-Pragmatism. Rorty’s critique of both traditional philosophy and analytic philosophy, which are derived from Plato, Descartes, and Kant, is actually based on an oppositional position of essentialism, foundationalism, representationalism, and dualism. In order to state the impossibilities of Western traditional philosophy to represent the world by mind and language, Rorty makes efforts to end Western philosophical tradition. Rorty takes it as a core issue to pursue the Truth for Western traditional philosophy. Metaphysics which impedes mankind’s thought and spirit has become the major element of Western philosophy. Edificational philosophy proposed by Rorty will be a good self-image for future philosophy. It substitutes epistemology for edification. In the postmodern conditions, Rorty uses Post-Philosophical Culture to fulfill an educational agency and create a good self-image both in philosophy and of the intellectuals. Rorty holds a positive opinion on the political enlightenment. He considers that the ironist will be the typical intellectual. He is also of the opinion that only if in a free society, would the ironist get entire freedom. For some people, the ironist power is the decostructional one, too. The ironist power will be the redefinition for man’s social hope. In those societies, the critical thinking is directed to the center from the border, and vice versa, man’s steps from the border to the center. keywords: mirrorless philosophy, edification, social hope, the liberal ironist