Kant scholarship has a long, rich history of disagreement and interpretive reservations regarding the <i>Critique of Pure Reason</i>. One disagreement is over whether the first <i>Critique</i> contains a sufficient proof of the doctrine of <i>transcendental idealism</i>. Another disagreement revolves around the question of whether Kants doctrine of transcendental idealism and its associated metaphysical/epistemological terms conflict with <i>direct realism</i> a view that Kant also appears to be committed to. This thesis evaluates what Henry Allison, in his work entitled: <i>Kants Transcendental Idealism: an Interpretation and Defense</I> (1983), sets forth as the direct proof for transcendental idealism given in the first <i>Critique</i>. The inter-theoretical relation between transcendental idealism and direct realism is also evaluated, and argument is given for considering the two doctrines as consistent with one another after all.

Kant scholarship has a long, rich history of disagreement and interpretive reservations regarding the <i>Critique of Pure Reason</i>. One disagreement is over whether the first <i>Critique</i> contains a sufficient proof of the doctrine of <i>transcendental idealism</i>. Another disagreement revolves around the question of whether Kants doctrine of transcendental idealism and its associated metaphysical/epistemological terms conflict with <i>direct realism</i> a view that Kant also appears to be committed to. This thesis evaluates what Henry Allison, in his work entitled: <i>Kants Transcendental Idealism: an Interpretation and Defense</I> (1983), sets forth as the direct proof for transcendental idealism given in the first <i>Critique</i>. The inter-theoretical relation between transcendental idealism and direct realism is also evaluated, and argument is given for considering the two doctrines as consistent with one another after all.

The goal of this thesis is to map Jean Paul Sartre's ontological inquiry into the concept of freedom. We will view Sartre as an influential modern ontologist. Therefore the concept of freedom will be apprehend within the framework of inquiry into the being of things, which in this perspective means the human being. The intelectual productivity of Sartre during the 1930s and 1940s finds its original ontological base for exploring the modes of being of human existence mainly within the perspective of Husserl's Phenomenology. That is true at least for his most influential work from this period called Being and nothigness (1943). This phenomenological basis of Sartre's inquiry are changing in the following decades towards the social ontology that originally connects his former existentialism with marxism viewed through fresh and original perspectives. This kind of ontology obtains its most coherent form in Sartre's extensive work called The Critique of Dialectical Reason (1960). Finally, we consider as necessary to reflect Sartre's work through the perspective of following generation of french philosophical thinking influenced mainly by structuralism. Structuralist readings of thinkers like Nietzsche, Freud, Marx or Sartre alone by this following generation of thinkers (Derrida, Levi Strauss,...

L'activité professionnelle permet de faire l'expérience de la réalité sociale et de s'y intégrer. En effet, notre société est profondément marquée par le travail. Ce constat est valable pour le travail en tant que tel mais il se poursuit aussi dans tout le schéma de l'existence, se reflétant ainsi dans les joies et les peines du quotidien, dans sa vision de la performance et du succès, dans sa justification des inégalités mais également dans sa culture. Les marques identitaires trouvent aussi leur reflet dans le statut qui prend une signification et une importance particulières pour les cadres, dans leurs rôles de décideurs ou proches des décideurs.Partant d'une étude historique de la notion du travail depuis le XVIème siècle, cette thèse définit le rôle et la place des cadres en s'appuyant sur un questionnaire diffusé auprès de cadres en France et en Allemagne. Les données qualitatives de ce questionnaire étaient mises en perspective avec des statistiques officielles quantitatives concernant cette population. Afin de relever les mutations profondes qui marquent le monde du travail aujourd'hui et tout particulièrement le monde des cadres en France et en Allemagne, et pour déterminer dans quelle mesure l'épanouissement individuel au travail demeure une fin en soi à une époque où certains prônent la fin du travail, le dernier chapitre de cette thèse s'attache à éclaircir les interrogations actuelles autour des nouvelles lois économiques, des NTIC, de la société de services, de la mondialisation et du capitalisme financier. / Managers Work Fulfillment End in itself

Submitted by Andrea Hayashi (deachan@gmail.com) on 2016-06-29T13:02:06Z No. of bitstreams: 1 dissertacao-daniel-cardozo-severo.pdf: 556403 bytes, checksum: 7179c8bfc0ed1439a3afcdac4a030410 (MD5) / Approved for entry into archive by Andrea Hayashi (deachan@gmail.com) on 2016-06-29T13:03:10Z (GMT) No. of bitstreams: 1 dissertacao-daniel-cardozo-severo.pdf: 556403 bytes, checksum: 7179c8bfc0ed1439a3afcdac4a030410 (MD5) / Made available in DSpace on 2016-06-29T13:03:10Z (GMT). No. of bitstreams: 1 dissertacao-daniel-cardozo-severo.pdf: 556403 bytes, checksum: 7179c8bfc0ed1439a3afcdac4a030410 (MD5) Previous issue date: 2012-07 / Este trabalho teve como objetivo central compreender o lugar da linguagem como uma das formas de expressão do corpo. Merleau-Ponty trata desse tema, pela primeira vez e de forma explícita, no último capítulo da primeira parte da obra, Fenomenologia da Percepção, intitulado de O corpo como expressão e a fala. Para esclarecer a relação entre esses três elementos - fala, expressão e corpo - fez-se necessário combater alguns problemas filosóficos que o autor encontra ao colocar a linguagem nesse outro lugar, diferente da concepção defendida pela tradição anterior a ele. O principal deles estaria na base do pensamento ocidental, pois ele pautou-se em premissas equivocadas para compreender a realidade, as quais o autor denominou de pensamento de sobrevoo. A escolha do adjetivo sobrevoo se deu pelo tipo de resposta, científica e filosófica, ao problema da sensação e da percepção encontrado no “realismo ingênuo”, ou seja, a solução dada por eles separaria e reduziria à realidade a dicotomia sujeito/objeto. Desse modo, houve uma deturpação da percepção tanto do corpo quanto da linguagem, porque, com a cisão da realidade, estabeleceu-se a separação corpo e alma, a qual submeteu o primeiro ao último, consagrando a supremacia do pensamento. Nessa soberania, a sujeição da linguagem se deu com o nascimento do conceito de representação, matéria-prima do pensamento. Portanto, para Merleau-Ponty, o primeiro passo a ser dado para a real compreensão do mundo seria retornarmos aos fenômenos originários, tentarmos religar essa relação perdida pelas representações da consciência, por fora dela. Desse modo, com o abandono do pensamento de sobrevoo e com a luta contra o império da representação, o autor revela que a fonte da linguagem seria a fala, modulação existencial do corpo próprio. A fala se apoiaria na intenção do sujeito falante, o qual infla a palavra de significação própria, pois seu sentido adviria do gesto e não do pensamento. Seria pelo interior do gesto que perceberíamos que a palavra é fonte de sentido e não uma representação de algo. A fala nasceria para ampliar a capacidade de movimento do corpo e não para representar os objetos ou suas relações. Ao retomar o sentido instaurado pela percepção, a fala o prolongaria à comunicação. Falar significaria, assim, uma forma de projeção ao mundo e uma forma de evocação das experiências. Retomar-se-ia o passado, seja para dar-lhe um novo sentido (gesto) ou para recordá-lo (hábito). Seria esse o meio que Merleau-Ponty, com a fala, conseguira revelar a última faceta do corpo próprio, reformulando o problema do mundo. / Thereby, there was a misrepresentation of perception of both body and language, because, to the schism of reality, it was established the separation of body and soul, which submitted the first to last, consecrating the supremacy of thought. In this sovereignty, subjection of language happened thought the birth of the representation concept, the raw material of thought. Thus, with the abandonment of the overflight thought and the fight against the representation empire, the author revealed that the source of language would be the speech, existential modulation of the body itself. The speech would be based in the intention of the speaking subject, which inflates the woed with self meaning, for its sense would come from gesture not thought. It would be throught the interior of the gesture that we would realize that the word is a source of meaning not the representation of something. It would be born to expand the ability of body movement and not to represent the objects or their relations. When recapturing the established meaning by the perception, it would extend it to the communication. Speaking would therefore mean a form of projection to the world and a recall of experiments. Past would be retaken, to give it a new meaning (gesture) or to recall it (habit). This woukld be the way Merleau-Ponty, with speech, would manage to reveal the last facet of the body itself by reformulating the problem in the world. / TEDE

The purpose of this study was threefold: (1) to test the existing theory which explains inflation as a result of its self-generating nature; (2) to investigate the contribution of foreign trade upon inflation; and (3) to test the casual relationship between the rate of inflation and the deficit. A system of four equations has been used to explain the relationship between the price level and the monetary expansion, between the rate of growth of the monetary base and the rate of the monetary expansion, the deficit and the monetary base, and, finally, between the deficit and the price level. As the existing model was exposed to open economy assumptions by introducing foreign reserves as another source of variation of monetary base, the explanatory power of the model increased. That is, as the results suggest, explaining the inflation/deficit chain in the context of a closed economy assumption leaves much of the process unexplained. Even though part of the increase in the monetary base is caused by foreign trade, a major portion of the expansion in monetary base is caused by the deficit. That is, a government's expenditure exceeds its revenue in any given year, which results in financing that deficit through borrowing from the central bank--that is, monetizing the deficit. This study suggests that no generality can be made regarding the source of inflation in Latin America. In some countries, the source of inflation is only the deficit, while in others it is only foreign reserves and deficit contribute to the rate of inflation simultaneously, the effect of foreign reserves is less expansionary. This can be seen from the magnitude of the respective parameter estimates. In the last part of the study, the Granger test of causality has been used to test the causal relationship between the price level and the deficit. Again, countries exhibit heterogeneous results. In some, inflation apparently causes the deficit, while in others, the deficit is the cause of inflation. In several countries, strong feedback exists between these two variables. As a result, it can be concluded that the extent and sources of inflation for countries under study are different. In conclusion, a few policies are suggested which could be used to bring both deficits and inflation at least to some acceptable level.

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L’identité en crise est le thème majeur des romans d’Isabelle Hausser, particulièrement dans les quatre romans suivants : ‘’Les magiciens de l’âme’’, ‘’Une comédie familiale’’, ‘’La table des enfants’’ et ‘’Le passage des ombres’’. Dans l’univers romanesque de cet auteur, les héros s’interrogent en permanence non seulement sur l’identité de leur entourage mais aussi sur la leur. Ils sont tombés dans une situation angoissante et très perturbée dans laquelle ils découvrent la destruction irrésistible de leur ancienne image d’eux-mêmes, celle dont ils ne doutaient jamais. A partir de ce moment là, la confiance dans l’unité de soi n’existe plus pour ces personnages. Plus que jamais, face à un monde instable et plein de doutes, ces hommes de notre temps ne ‘’sauront jamais toute la vérité’’. Ils sont condamnés à vivre avec la remise en question des certitudes. Alors, l’homme moderne devient parfois pitoyable et mélancolique. D’ailleurs, dans ses romans, Isabelle Hausser souligne remarquablement le processus de la prise de conscience par ses personnages de leur crise identitaire. Elle esquisse aussi l’espoir qu’ils ont de connaître un peu leur identité à travers l’amitié, la musique, et elle suggère une attitude raisonnable : accepter la vie telle qu’elle est. Cette idée pourrait être considérée comme une marque de sagesse dans l’œuvre mélancolique d’Isabelle Hausser. / The identity crisis is one of the major themes in the novels of Isabelle Hausser, particularly in these four novels '' The magicians of the soul'','' A family comedy'','' The kids' table’ 'and ''The passage of the shadows''. In the fictional universe of the author, her characters are continuously questioning both their identity and the world around them. They fall into a distressing situation and are upset when they discover the inevitable demolition of their former self-image, which they had never doubted before. From this moment, the confidence of these characters no longer exists. People face an unstable world full of doubts where they “will never know the whole truth” and they must live with “the knowledge that they have not understood”. So they become sometimes pitiful and melancholy. Moreover, in her novels, Isabelle Hausser remarkably emphasizes the process of understanding in her characters their identity crisis and the hope of recognizing their identity through friendship, music and especially the attitude of accepting life as it is. This idea could be considered as a little wisdom in the melancholy novels of Isabelle Hausser.

Durante o ano de 1781 Kant lança a obra Crítica da razão pura, a qual é exclusivamente voltada para o problema do conhecimento humano, mais precisamente, sua origem, seu limite, sua organização e sua validade perante a realidade empírica. Contudo, foi a questão quanto a origem do conhecimento que se tornou o foco das atenções e discussões durante todo o período do idealismo alemão, visto que tal questão trazia a luz o conceito de coisa em si. O problema deste conceito era saber qual deveria ser seu lugar em relação ao conhecimento, isto é, se a coisa em si era ou não a causa do conhecimento empírico e quais as consequências e soluções diante a escolha de alguma destas posições. Desse modo, durante o idealismo alemão surgiram vários sistemas que ora tentavam resolver ora atacar, com argumentos céticos, o problema da coisa em si kantiana. Dentre estes sistemas, como defensor da doutrina transcendental, destaca-se o de Arthur Schopenhauer, que tanto dá uma denominação metafísica-imanente para a coisa em si, Vontade, quanto soluciona o problema da origem do conhecimento empírico sem o uso de tal conceito problemático. Sendo assim, nossa dissertação tem como objetivo discutir a solução e o significado do conceito de coisa em si encontrado por Schopenhauer em seu livro O mundo como vontade e como representação. / During all the year of 1781, Kant releases his Critique of Pure Reason, which is exclusively devoted to the problem of human knowledge, more precisely his origins, his limits, his organization and his validity face off the empirical reality. Although, the question around the knowledge origins has become the focus of lectures and discussions during all the period of German idealism because it brings out the thing-in-itself concept. That concepts problem is to know which should be his role concerning knowledge, or if thin-in-itself was the cause of empirical knowledge or not, and which consequences and solutions were implicated in this positions. With that, during the period of German idealism several philosophical systems began to exist, attempting to solve or to attack, using skeptical argumentations, Kantians thing-in-itself problem. Among these systems, as a defender of transcendental philosophy doctrine, Arthur Schopenhauers system gains force, as an author of the denomination metaphysical-immanent to the thing-in-itself (the Will), and both as the proposer of a solution to the problem of the empirical knowledge without the using of this problematical concept. Therefore, our master thesis has, as her goal, to discuss solution and signification of thing-in-itself inner concept, founded by Schopenhauer in The World as Will and Representation.

Made available in DSpace on 2016-04-27T17:27:04Z (GMT). No. of bitstreams: 1 Marcelo P de Andrade.pdf: 851538 bytes, checksum: 8c48a3c22cac60046782c37e12327e93 (MD5) Previous issue date: 2013-05-07 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Augustine makes the double distinction between the self of the mind: one, understood as an inner experience, intimate and immediate, the other, understood as a definition of the nature of mind achieved in the truth itself. Thomas Aquinas, dealing with the problem of the self-knowledge of the soul, resumes the distinction made by Augustine, but within a gnoseology of Aristotelian inspiration, in which the soul is conceived as a form of communicating the act of being to the body, but supposing it to obtain the necessary material for knowledge. Thus does Thomas Aquinas move away from Augustine when it comes to the self-knowledge immediate and originary from the soul / Agostinho realiza a distinção entre o duplo autoconhecimento da mente: um entendido como uma experiência interior, íntimo e imediato; outro, entendido como uma definição da natureza da mente atingida na verdade mesma. Tomás de Aquino, ao tratar do problema do autoconhecimento da alma, retoma a distinção feita por Agostinho, mas dentro de uma gnoseologia de inspiração aristotélica, em que a alma é concebida como forma comunicando o ato de ser ao corpo, mas supondo-o para a obtenção do material necessário para o conhecimento. Ao fazer isso, Tomás afasta-se de Agostinho no tocante ao autoconhecimento imediato e originário da alma