Made available in DSpace on 2014-12-17T14:36:07Z (GMT). No. of bitstreams: 1 AnaMPA_TESE.pdf: 1109993 bytes, checksum: 3b7943e21a361d3e2840eb1085ceba39 (MD5) Previous issue date: 2010-02-10 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / This work was developed in the course of Pedagogy, Universidade Federal do Rio Grande do Norte. Aims to understand the process of identity construction of teachers and educators in initial training. We started from the idea that such process was made by a complex and interdependent movement, once it was an inventive phenomenon wrought by individuals who are authors and actors of the story of their "real life" (KAUFMANN). This identity is rooted in the trajectories and social biographical experiences (FERREIRA), relationships with the constructed and accumulated knowledge in this route (CHARLOT) and in the developing of a sense of cultural belonging institutionally constructed (Luckmann, Berger). Then, the training involves relationships with knowledge in several instances, considering the effects, in one hand, the historic-social production and, in another hand, from the positions of subject and their biographical itinerary, existential and formative. We used the methodology of the Comprehensive Interview (KAUFMANN; SILVA), associated with a network of theoretical references, empirical and very analytical and interpretive activity. She researcher also relied on the "sensitive listening" (BARBIER), empathic attitude of "listening / seeing" the subject, and the notion of "intellectual artisan" (MILLS). The individual interviews were supplemented by the Focus Group. The approach was multi-referential (ARDOINO; MACEDO), with the intertwining of different perspectives, allowing a more complex configuration and less reductionist. In the analysis and interpretation we located the starting point, genesis of identity whose dynamics is not rigidly determined, but localized in space-time that precedes entry into the initial training. It is the time of concerns, questions and reflections about what you want to be in the future professional life. In sequence, we saw the route, multifaceted process whose the direction is the increasing involvement of individuals with their training. This training is engendered by the relations with the curricular, extracurricular and discursive knowledge, as simultaneous dynamics of self training and socio training. The self training of the individuals, understanding the critical, ethic and authority reading of their own experiences, is also seen as an exercise of shared responsibility, it assumes that the relationship with others meanings and professor mediation. The socio training refers to the collective subject and turns to the historical production and diversified knowledge, and comprehension of the various training instances. Self training and socio training are both objects of negotiation, because they are provocative of new designs, and cultural and identity maps, mobilizing the senses towards new meanings of themselves and the professional reality. It is in this interdependence between what is historically produced and the experiences of the subjects, who we located the arrival, considering it as a radically incomplete process of the professional identity and the building itself. / Essa pesquisa foi desenvolvida no curso de Pedagogia da Universidade Federal do Rio Grande do Norte. Teve o objetivo de compreender o processo de constru??o identit?ria de pedagogos e pedagogas em forma??o inicial. Partimos da ideia que tal processo resultava de um movimento complexo e interdependente, enquanto fen?meno inventivo forjado pelos indiv?duos que passam a ser autores e atores da hist?ria da sua verdadeira vida (KAUFMANN). Essa identidade est? enraizada nas trajet?rias e experi?ncias sociobiogr?ficas (FERREIRA), nas rela??es com os saberes constru?dos e acumulados nesse percurso (CHARLOT) e no desenvolvimento de um sentimento de perten?a cultural e institucionalmente constru?do (LUCKMANN; BERGER). Ent?o, a forma??o envolve rela??es com saberes em inst?ncias diversas, considerando os efeitos, de um lado, da produ??o hist?rico-social e, do outro, das posi??es dos sujeitos e seus itiner?rios biogr?ficos, existenciais e formativos. Utilizamos a metodologia da Entrevista Compreensiva (KAUFMANN; SILVA), associada a uma rede de refer?ncias te?ricas, emp?ricas e a pr?pria atividade anal?tica e interpretativa. A pesquisadora tamb?m se apoiou na escuta sens?vel (BARBIER), atitude emp?tica de escutar/ver o sujeito, e na no??o de artes? intelectual (MILLS). As entrevistas individuais foram complementadas com o Grupo Focal. A abordagem foi multirreferencial (ARDOINO; MACEDO), com o entrela?amento de v?rios olhares, permitindo uma configura??o mais complexa e menos reducionista. Na an?lise e na interpreta??o localizamos a partida, g?nese identit?ria cuja din?mica n?o ? rigidamente determinada, mas localizada no espa?o-tempo que precederia o ingresso na forma??o inicial. ? o tempo das inquieta??es, indaga??es e reflex?es sobre o que se deseja ser no futuro profissional. Na sequ?ncia, vimos o percurso, processo multiforme cuja via ? a implica??o progressiva dos sujeitos com sua forma??o. Esta forma??o ? engendrada pelas rela??es com os saberes curriculares, extracurriculares e discursivos, como din?mica simult?nea de autoforma??o e socioforma??o. A autoforma??o dos sujeitos, compreendendo a leitura cr?tica, ?tica e competente das suas pr?prias experi?ncias, ? vista tamb?m como exerc?cio de responsabiliza??o partilhada, pois sup?e a rela??o com outros significativos e a media??o docente. A socioforma??o se refere ao sujeito coletivo e volta-se para a produ??o hist?rica e diversificada de saberes e compreens?es das v?rias inst?ncias formativas. Autoforma??o e socioforma??o s?o ambas objetos de negocia??o, porque s?o provocadoras de novos desenhos e mapas identit?rios e culturais, mobilizadores dos sentidos com vistas a novas significa??es de si e da realidade profissional. ? nessa interdepend?ncia, entre o que ? historicamente produzido e as experi?ncias vividas pelos sujeitos, que localizamos a chegada, considerando-a como processo radicalmente inacabado da identidade profissional e da pr?pria constru??o de si.

A dissertação trata do debate acerca do início da proteção do direito à vida e as consequências dessa proteção em relação às pesquisas com células-tronco embrionárias humanas, autorizadas no ordenamento jurídico brasileiro pelo artigo 5º, da Lei nº 11.105/2005, julgada constitucional pelo Supremo Tribunal Federal em sede de controle concentrado de constitucionalidade. A abordagem, que se concentrou no estudo da doutrina, legislação e jurisprudência, tem caráter preponderantemente dogmático jurídico, nas dimensões analítica, empírica e normativa. As principais conclusões são as seguintes: o direito à vida garantido pela Constituição Federal, estruturalmente, consiste em um princípio, com âmbito de proteção amplo, ensejando a necessidade de sopesamento com outros valores protegidos pelo ordenamento jurídico para sua aplicação; dentre as possíveis interpretações acerca do que consiste esse direito, ele pode ser considerado como um direito à própria existência, um direito à vida digna e um direito à proteção em face do desenvolvimento da biotecnologia; o início da proteção do direito à vida e as pesquisas e terapias com células-tronco embrionárias são disciplinados no direito brasileiro por dispositivos internacionais e nacionais, tais como a Convenção Americana de Direitos Humanos, a Constituição Federal e a Lei nº 11.105/2005; o fato de o Supremo Tribunal Federal ter considerado constitucional o artigo 5º, da Lei nº 11.105/2005, em sede de controle concentrado, não afastou a aplicação da Convenção Americana de Direitos Humanos (a qual contém norma que protege o direito à vida, em geral, desde a concepção) e nem impediu um controle estatal e internacional efetivo sobre as pesquisas e terapias com células-tronco embrionárias a fim de resguardar, dentre outros aspectos, o direito à vida em um enfoque transindividual. / The present work deals with the debate about the beginning of the protection of the right to life and the consequences of this protection related to human embryo-based stem cell research, authorized by the Brazilian legal legislation according to the Article 5 of Law no. 11.105/2005, considered constitutional by the Federal Supreme Court in the concentrated model of constitutional control. The approach, centralized in the study of the doctrine, legislation and jurisprudence, is based on a predominantly dogmatic legal nature, in the analytical, empirical and regulatory dimensions. Following are the main conclusions: the right to life grated by the Federal Constitution structurally consists of a principle, with a broad protection scope, that justifies the need of weighting with other values protected by the legal legislation for its application; among the possible interpretations of what this right is consistent of, it can be considered as a right to the existence itself, a right to a decent life and a right to protection facing the development of the biotechnology; the beginning of the protection of the right to human embryo-based stem cell research and therapies are set in the Brazilian Law by national and international precepts, such as the American Convention of Human Rights, the Federal Constitution and the Law nº 11.105/2005; the fact that the Federal Supreme Court considered the Article 5 of Law nº 11.105/2005, in the concentrated model of constitutional control, did not distract the application of the American Convention of Human Rights (which contains the regulations that protects the right to life, in general, from its conception) neither obstructed an actual state or international control on the human embryo-based stem cell research and therapies in order to protect, among other aspects, the right to life in a transindividual approach.

Made available in DSpace on 2017-07-10T18:26:26Z (GMT). No. of bitstreams: 1 Tiago Monteiro Violante.pdf: 313159 bytes, checksum: 7044975ab27c799a0e9e21c94af00aea (MD5) Previous issue date: 2011-08-08 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / One of the constants of Sartre's theoretical concerns is the question of the constitution of the ego. It can be seen a detailed siege by the French philosopher, in search of this existential problem par excellence: the relationship of consciousness to self. The ego is a structure of consciousness immanent constitute or is a product of a transcendent poetic creation held by such transcendental field? What this paper intends to present is how Sartre captures the features, functions and meanings that the ego is in his existentialism. It is necessary, however, cut this issue on the horizon of an argumentative progression on the foundations of human reality, presented since his first work, The Transcendence of the Ego, to his most important and significant, Being and Nothingness. / Uma das constantes preocupações teóricas de Sartre é a questão da constituição do ego. Percebe-se uma detalhada perseguição, por parte do filósofo francês, em busca desta problemática existencial por excelência: a relação da consciência com seu eu. O ego é uma estrutura imanente da consciência constituinte, ou é um produto transcendente de uma criação poética realizada por tal campo transcendental? O que este trabalho pretende apresentar é como Sartre apreende as características, funções e sentidos que o ego assume em seu existencialismo. Torna-se necessário, entretanto, recortar esta temática no horizonte de uma progressão argumentativa sobre os fundamentos da realidade humana, apresentada desde sua primeira obra, A transcendência do Ego, até sua obra mais importante e expressiva, O Ser e o Nada.

The present dissertation has the intention to establish how measured Sartre obtains to surpass the solipsism of the conscience, interpreting the registers that compose the phenomenological concept of Looking at, in The Being and the Nothing. After to define the concept of solipsism, will be in evidence the problem that it implies and that, according to Sartre, is originated from the notion of Cartesian Cogito. It is manifested the construction of conceptual-description of the notion of Looking at and the paper that this concept plays in the measure that offers a not cognitive evidence of the Other s existence. There are evaluated the contributions and obstacles of the concept s use of Looking at in the Sartrean attempt of overcoming the solipsism. Concluding, it is verified the reach of this Cogito extended , as Sartre calls to the experience of Looking at. From a phenomenological point of view, it results evident that the solipsism is a false problem and that the Other exists without no doubt. Ontologically, is more difficult to have this certainty, therefore Sartre does not resign to the starting point of Cogito. / O texto discute em que medida Sartre consegue superar o solipsismo da consciência, interpretando os registros que compõem o conceito fenomenológico de Olhar, em O Ser e o Nada. Após definir o conceito de solipsismo, ficará em evidência a problemática que este implica e que, segundo Sartre, origina-se da noção de Cogito cartesiano. Mostra-se a construção histórico-conceitual da noção de Olhar e o papel que este conceito joga na medida que oferece uma evidência não cognitiva da existência do Outro. Avaliam-se as contribuições e malogros do uso do conceito de Olhar na tentativa sartreana de superação do solipsismo. Em conclusão, indica-se o alcance desse Cogito ampliado , como Sartre chama à experiência do Olhar. Fenomenologicamente, a existência do Outro resulta evidente. Porém, não se dá a mesma certeza no nível ontológico. Isso exigiria sair do Cogito, como ponto de partida do filosofar, mas Sartre não abre mão dessa perspectiva.

Questionnant avec J.-C. Breton les situations anthropologiques nouvelles qui interpellent la vie spirituelle, cette étude en propose une approche sous l’angle de la symbolisation. Une lecture de la symbolisation à partir de la structure même du symbole précède l’analyse de son usage psychanalytique selon Winnicott, avec ses notions d’espace potentiel et de phénomènes transitionnels. Suit l’exposé de points clés du témoignage de Marcel Légaut sur la vie spirituelle. La partie synthèse détaille trois éléments clés de la symbolisation : la brisure-faille, la créativité-accueil et le passage à un autre niveau. Deux niveaux de symbolisation, primaire et secondaire, complètent la trame partagée par la lecture de la psychanalyse et de la vie spirituelle. L’étude démontre que la symbolisation permet un passage en l’humain vers son propre mystère et celui de Dieu en lui. L’humain se présente alors comme être de symbolisation en devenir. / Questioning with J.-C. Breton the new anthropological situations which call out to the spiritual life, this study proposes an approach under the angle of the symbolization. A reading of the symbolization from the structure of the symbol, precedes the analysis of its psychoanalytical use according to Donald W. Winnicott, with his notions of potential space and transitional phenomena. Follows the presentation of key points of Marcel Légaut's testimony on the spiritual life. The synthesis part details three key elements of the symbolization: the crack-fault ligne, the creativity-welcoming and the passage to another level. Two levels of symbolization, primary and secondary sector, complete the weft shared by the reading of the psychoanalysis and the spiritual life. The study demonstrates that the symbolization allows a passage into the human being towards his own mystery and that of the God in him. The human being appears then as a being of symbolization in the process of becoming.

Tato práce je vícevrstevným zamyšlením nad tématem prázdnoty. Její prvotní inspirací jsou Bondyho úvahy na toto téma. Nejde o to, ukazovat na neukazatelné, či popisovat nepopsatelné, to by byla spíše filosofická statistika; prázdnota je tu primárně chápána spíše na způsob krajního horizontu, jehož bytostné připuštění zakládá možnost pravého setkání podobném smyslu uvažuje nad souvislostí prázdnoty a milosti a otevírá možnost chápat prázdnotu nikoliv jako axiologickou neurčenost, ale právě jako horizont zvláštního setkání se světem. Takto nahlížená prázdnota otevírá bytostnou plnost a zároveň braných souvislostí těchto myšlenek o mezích ontologie - Plótínovou koncepcí emanační ontologie, či se substanční ontologií ze Spinozovy Protože se v průběhu tohoto rozboru dostává do popředí problém statického a předsudečného chápání ontologické substance (která takové vlastnosti nemůže mít, vyjdeme jako krajního ontologického horizontu), otevírá se otázka původu tohoto problému; v Myšlení vnějšku) a Berďajevem následuje hodnocení možnosti ontologii, což je přeneseně otevření otázky vztahu moci a ontologie či prolínání mocenského hlediska do ontologické úvahy (prázdnota by v yslu představovala zřeknutí se moci). Druhá kapitola práce se návazně zabývá formami zřeknutí se tohoto mocenského hlediska, coby praktikovaného...

This thesis is focused on ethics and subject in postmodernism and poststructuralism. The thesis contains methods of analysis, interpretation and comparison. These methods are primarily focused on French authors of the second half of the 20th century. In the text, there are answered questions like: "How society, knowledge and thiking of certain period affected the freedom of human being? What mechanisms exist in the language function structures that affect human way of thinking? What are the possibilities for individuals, to emancipate against the influence of powerfull government institutions and their strategies?" The aim of the thesis is to make an ethics rules that will be taken like an alternative to the codified normative morality. It shows the differences between modern universalism and posmodern pluralism. The dualism is interpreted primarily in the way of thinking of J.-F. Lyotard. There is also interpretation of dualism throught Deleuze and Guattari philosophy that is formulated due to theory of arborescent and rhizomatic structures. Most of the thesis is based on Michel Foucault's phylosophy of normalization and disciplining of a subject and authoritatively established ethics. The main topic of this thesis is Foucault's ethics based on the relationship of self to itselfs. This self-reflexive...

Made available in DSpace on 2016-06-02T20:12:18Z (GMT). No. of bitstreams: 1 4610.pdf: 1206950 bytes, checksum: 82dd8102d5be9ad4b11acf189d64fdb4 (MD5) Previous issue date: 2012-03-21 / The present thesis defends that Hegel´s dialectic can be understood as a process of development, both from the standpoint of pure reason and from a perspective based on historical and political factors. The dialectic of the concept is a development of the consciousness of being with relation to an object so as to comprehend the universal content of the object. The preservation of what is in opposition in the dialectical synthesis is the nucleus of the idea of development and what gives it a positive, constructive and directional character as philosophical and historical process. From a strictly rational point of view, development is the progression of consciousness. From a historical perspective, development is the progressive manifestation of spirit, or Geist. Both means of development consolidate themselves with the enunciation of the concept, which envelops an internal and subjective determination as well as a normative element. The philosophical law contained in the concept reveals its intrinsic value and its comprehension becomes a constitutive part of being. The determination in terms of rule of law and moral values is the absolute determination towards which is driven the national spirit. / A presente tese defende a leitura da dialética de Hegel como um processo de desenvolvimento, tanto do ponto de vista racional quanto histórico e político. A dialética do conceito seria um desenvolvimento da consciência do sujeito com relação ao objeto de modo a apreender o conteúdo universal do objeto. A preservação do que é contrário na síntese dialética seria o núcleo da idéia de desenvolvimento, conferindo um caráter positivo, construtivo e direcional ao processo filosófico e histórico. Do ponto de vista estritamente racional, o desenvolvimento seria a progressão da consciência. Do ponto de vista histórico, o desenvolvimento seria a progressiva manifestação do espírito, ou Geist. Ambas instâncias de desenvolvimento se consolidam com a formação do conceito, que encerra em si um elemento de critério interno ao sujeito assim como um elemento normativo. A lei filosófica encerrada no conceito revela o valor intrínseco e seu conhecimento passa a ser atividade constitutiva do ser. A lei jurídica ou moral seria a enunciação do valor absoluto ao projeto do espírito nacional.

Bound Together elucidates how gay and lesbian leather communities, in the years between 1966 and 1984, contested and expanded fungible notions of sex, community, and history, mostly through material and visual cultural systems: dress codes such as the hanky code, architectural spaces (bars, bathhouses, private clubs), garments, posters, advertisements, newsletters, films, and performances. In examining visual and material cultures, procedures of archival research, as well as the physical states of key archives associated with historic gay and lesbian leather communities, this dissertation opens out a discussion of a set of visual documents and terms rarely considered within the discipline of art history, or academia at large. Through rigorous rhetorical experimentation Bound Together seeks to propose new ways of writing histories. Long and short chapters are interpolated, telescoping between historical leather communities and key works of contemporary art which reformat 1970s documents and visual sources. Jean Luc-Nancy’s conception of “being-with,” a state of coterminous existence that lies at the foundation of being and subjecthood, provides an ideal framework for coming to terms with the challenges of writing leather histories. Nancy’s notion is one that privileges mutual and relational difference. The structure of Bound Together works similarly, building a set of differential modes of viewing, analyzing and writing. In this way I wish to, in the words of Tilottama Rajan, use “history as the condition for an internal distanciation and for self-reflection on what we do,” and to furthermore present alternatives to a discipline’s often “routinized, even commodified […] repeatable techniques.” / text

How might ‘the digital’ be conceived of in an ‘expanded field’ of art practice, where ontology is flattened such that it is not defined by a particular media? This text, together with an installation of art work at the Exhibition Research Lab, Liverpool John Moores University (13-24 March), constitutes the thesis submission as a whole, such that in the practice of ‘reading’ the thesis, each element remains differentiated from the other and makes no attempt to ‘represent’ the other. In negating representation, such practices present a ‘radical’ rethinking of the digital as a differentiated in-itself, one that is not defined solely by entrenched computational narratives derived from set theory. Rather, following Nelson Goodman’s nominalistic rejection of class constructs, ‘the digital’ is thus understood in onto-epistemic terms as being syntactically and semantically differentiated (Languages of Art 161). In the context of New Zealand Post-object Art practices of the late 1960s, as read through Jack Burnham’s systems thinking, such a digitally differentiated ontology is conceived of in terms of the how of practice, rather than what of objects (“Systems Aesthetics”). After Heidegger, such a practice is seen as an event of becoming realised by the method of formal indication, such that what is concealed is brought forth as a thing-in-itself (The Event; Phenomenological Interpretations 26). As articulated through the researcher’s own sculptural practice – itself indebted to Post-object Art – indication is developed as an intersubjective method applicable to both artists and audience. However, the constraints imposed on the thing-in-itself by the Husserlian phenomenological tradition are also taken as imposing correlational limitations on the ‘digital’, such that it is inherently an in-itself for-us and thus not differentiated in-itself. To resolve such Kantian dialectics, the thesis draws on metaphysical arguments put forward by contemporary speculative ontologies – in particular the work of Quentin Meillassoux and Tristan Garcia (After Finitude; Form and Object). Where these contemporary continental philosophies provide a means of releasing events from the contingency of human ‘reason’, the thesis argues for a practice of ‘un-reason’ in which indication is recognized as being contingent on speculation. Practice, it is argued, was never reason’s alone to determine. Instead, through the ‘radical’ method of speculative indication, practice is asserted as the event through which the differentiated digital is revealed as a thing-in-itself of itself and not for us.