Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Based on the novel Emile, or On Education, the research problem concerning this dissertation demonstrates the necessity for a moral education in Jean-Jacques Rousseau's pedagogy. For this purpose, we prepared the following hypothesis: if human entry into civilization is responsible for the moral degradation of humanity, then a moral education is required. Given the above, it remains, therefore, to examine under what circumstances a moral education project appears at Rousseau's work, that is to say, how this is justified by the philosopher or how it is possible to extract evidence of a moral education in his philosophical project. And, if this assumption is confirmed, we intend to reveal the conditions of possibility for the realization of this goal, since moral education is intrinsic to the act of educating. To this end, given the hypothesis, the research supports the concept of morality relevant to moral education in Rousseau's pedagogy, and attempts to demonstrate the relevance of the resumption of his thought to understand the relationship between education and morality according to the concept of human perfectibility. We also intend to comprehend – especially by Emile's analysis and by other works of the philosopher such as A Discourse on the Moral Effects of the Arts and Sciences (Discours sur les sciences et les arts), Discourse on the Origin and Basis of Inequality Among Men (Discours sur l'origine et les fondements de l'inégalité parmi les hommes) and Julie, or the New Heloise (Julie or La Nouvelle Héloïse) – how Rousseau laid the foundations for a moral education; investigate the birth of moral consciousness in individuals and how education is linked to moral actions. In addition, we seek to demonstrate how perfectibility may contribute to the formation of the individual, and how education, based on moral principles, can contribute to human improvement through the connection between nature, conscience and freedom. / Fundamentado no romance Emílio ou da educação, o problema de investigação concernente a este trabalho visa demonstrar a necessidade de uma educação moral na pedagogia de Jean-Jacques Rousseau. Para tal, elaborou-se a seguinte hipótese: se o ingresso humano na civilização é responsável pela degradação moral da humanidade, torna-se então necessária uma educação moral. Diante do exposto, resta, portanto, analisar sob quais circunstâncias compareceria na obra rousseauniana um projeto de educação moral, ou seja, como esta é justificada pelo genebrino ou como é possível extrair indícios de uma educação moral do seu projeto filosófico. E, caso esta suposição seja confirmada, pretende-se revelar as condições de possibilidade para a realização de tal objetivo, uma vez que a educação moral é intrínseca ao ato de educar. Para tal, em face da hipótese, a pesquisa defende o conceito de moralidade relevante para a educação moral na pedagogia de Rousseau; e intenta evidenciar a pertinência da retomada do seu pensamento para se compreender a relação entre educação e moralidade à luz do conceito de perfectibilidade humana. Pretende-se compreender também – sobretudo por meio da análise do Emílio e de outras obras do filósofo tais como Discurso sobre as ciências e as artes (Discours sur les sciences et les arts), Discurso sobre a origem e os fundamentos da desigualdade entre os homens (Discours sur l'origine et les fondements de l'inégalité parmi les hommes) e Júlia ou a Nova Heloísa (Julie ou La Nouvelle Héloïse) – como Rousseau estabeleceu os fundamentos para uma educação moral; investigar o nascimento da consciência moral nos indivíduos e de que modo a educação está vinculada às ações morais. Ademais, procura-se demonstrar como a perfectibilidade pode contribuir para a formação do indivíduo e como a educação, fundamentada conforme princípios morais, pode auxiliar no aperfeiçoamento humano através da conexão entre natureza, consciência moral e liberdade.

Made available in DSpace on 2016-08-16T18:10:29Z (GMT). No. of bitstreams: 1 dissertacao Maria do Socorro.pdf: 870883 bytes, checksum: bdc053602775573e24462a1abafc6e04 (MD5) Previous issue date: 2013-08-08 / Recherche sur la relation entre culture et éducation en Emilio ou L'éducation, du philosophe Jean-Jacques Rousseau, basée sur une analyse des livres I, II, III et IV. Pour ce la, a consideré le contexte moderne oú se pose ses premières idées; puis seront présenté leurs idées sur l'éducation, soulignant que Emilio peut configurer une Paideia dans le sens grec de formation intégrale. L étude a analysé chacun des livres énumérés, notant les types d'éducation qui composent les étapes de formation de l'enfant: éducation sensorielle, l'éducation morale et l éducation intellectif, suivant le caractère Emilio jusqu'à l'âge adulte, quand il est en contact avec la vie culturelle et sociale. / Investigação sobre a relação entre cultura e educação na obra Emílio ou Da Educação, do filósofo Jean-Jacques Rousseau, com base na análise dos livros I, II, III e IV. Para tanto, parte-se do contexto moderno em que surgem suas primeiras ideias; em seguida, serão apresentas suas ideias a respeito da educação, apontando-se que o Emílio pode configurar uma Paideia no sentido grego de formação integral. Analisa-se cada um dos livros indicados, observando-se as espécies de educação que compõem as fases formativas da criança: educação sensitiva, educação moral e educação intelectiva, acompanhando o personagem Emílio até a idade adulta, momento em que ele entra em contato com a vida sociocultural.

Philippe Lejeune, ao examinar a produção autobiográfica em língua francesa, identificou um traço constante nas obras de sua leitura, ao qual ele deu o nome de pacto autobiográfico. Em uma de suas formulações, o pacto autobiográfico seria a manifestação do engajamento pessoal do autobiógrafo, por meio de uma construção textual (prefácio, nota introdutória, preâmbulo) ou paratextual (título e subtítulo, informações de contracapa e orelhas do livro), que permite ao leitor admitir o texto como expressão da personalidade daquele que escreve, em seu valor de verdade. A construção teórica se mostra insuficiente: de um texto a outro, Lejeune revê e rediscute o pacto, aplicando nuances, levantando as ambiguidades em que o gênero está envolvido. Nessas tentativas de se aproximar mais do gênero, ele se expressa de maneira autobiográfica. Com isso, seu texto torna-se ele mesmo um objeto de estudo. Busco, em minha pesquisa, evidenciar o caráter relacional do pacto autobiográfico, na conjugação de atos de escrita e leitura. Parto de uma leitura de seus estudos sobre o gênero autobiográfico, colocando-os em diálogo com sua própria trajetória de pesquisador. Indo além, interessa-nos observar as leituras que Lejeune empreende em torno das Confissões de Rousseau, em paralelo aos primeiros textos teóricos. Em seguida, considerar os pactos lançados nos estudos em torno de diários, realizados num momento posterior às teorizações do pacto autobiográfico. Importa colocar em evidência as maneiras pelas quais o pacto se manifesta no próprio texto crítico de Lejeune. Nesse sentido, busco articular a dimensão autobiográfica e a dimensão crítica de seus textos. / Philippe Lejeune, examining the autobiographical production in French, identified a constant feature in the readings he did, to which he named autobiographical pact. In one of his formulations, the autobiographical pact would be the manifestation of the personal engagement of the autobiographer through a textual construction (prologue, introductory note, preamble) or para-textual (title and subtitle, information on the inside cover and book flaps), allowing the reader to admit the text as an expression of the personality of the writer, in its true value. The theoretical construction has proved insufficient: from one text to another Lejeune reviews and re-discusses the pact, applying nuances, raising the ambiguities in which the genre is involved. In those attempts to get closer to the genre, he expresses himself in an autobiographical manner. With that, his text becomes an object of study in itself. With my research, I intend to make evident the relational character of the autobiographical pact, in the conjugation of acts of reading and writing. I start with my readings of his studies about the autobiographical genre, putting them in dialogue with his own trajectory as a researcher. Besides that, we are also interested in observing the readings Lejeune undertake around the Confessions by Rousseau, in parallel to the first theoretical texts. After that, consider the pacts cast in the studies of the diaries, made after the theorizations of the autobiographical pact. It is important to make evident the ways in which the pact is expressed in Lejeune\'s critical text itself. In that sense, I expect to articulate both the autobiographical and the critical dimensions in his texts.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-10-20T17:23:10Z No. of bitstreams: 1 Barbara Rodrigues Barbosa.pdf: 770347 bytes, checksum: 2679fa42541849016dfad86395b3d065 (MD5) / Made available in DSpace on 2016-10-20T17:23:10Z (GMT). No. of bitstreams: 1 Barbara Rodrigues Barbosa.pdf: 770347 bytes, checksum: 2679fa42541849016dfad86395b3d065 (MD5) Previous issue date: 2016-09-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research’s investigative motto is the Jean-Jacques Rousseau’s adage in his book Emile, or On the Education (1762), to know, “whatever they may say I would rather be a man of paradoxes than a man of prejudices” (ROUSSEAU, 2004, p.96). We take from the analysis of some of his works, as in, Discourse About the Science and the Arts (1750) and the Narcissus’ Preface (1752), just as the polemics about his dircours. It’s about, above all, of clarifying that in the study we look to the paradox as a philosophical concept, videlicet, to understand the paradox as a line of thought capable of understanding the received opinions and reorganize then. Other authors have already concerned about paradox in some studies and in their works2, but with no intention to run out of it, or to give a definitively answer, this rummage comes in an attempt to sense the presence of the paradox in the Discourse About the Science and the Arts and notice what is the function of this Jean-Jacques’s line of thought and if it can be recognized as a critical language / O mote investigativo dessa pesquisa é a máxima adotada por Jean-Jacques Rousseau em seu Emílio, ou da Educação, a saber, “digam o que disserem, prefiro ser homem de paradoxos a ser homem de preconceitos” (ROUSSEAU, 2004, p.96). O tomamos a partir da análise de obras como o Discurso sobre as ciências e as Artes (1750) e o Prefácio de Narciso (1752), bem como da polêmica entorno do discurso. Trata-se, antes de tudo, de esclarecer que no presente estudo procuramos nos referir ao paradoxo enquanto conceito filosófico, isso significa dizer, entender o paradoxo como uma forma de pensamento capaz de entender as opiniões recebidas e as reconfigurarem. Outros autores já procuram colocar essa questão em alguns estudos e em suas obras1, mas longe de querer a esgotar, ou responde-la definitivamente, essa investigação se apresenta na tentativa de entender a presença do paradoxo no Discurso sobre as ciências e as artes e perceber qual é a função desempenhada por esse conceito no pensamento de Jean-Jacques e se ele pode ser entendido como linguagem crítica

Rousseau and Kant were philosophers of freedom. Both believed freedom was the essence of humanity, and both believed that "freedom is self-legislation." This thesis examines what they understood to be self-legislation. According to Rousseau natural freedom was lost with the establishment of society. Society is an "unnatural" order and the true basis of society is simply convention. Man is free only if he is subject to laws of his own making, or at least to those laws to which he has consented. The ideal state, according to Rousseau, is the republic based on laws that have been created and adopted by each members of the community. It is in this sense of freedom, for Rousseau, is self-legislation. Kant believed the important issue was demonstrating the metaphysical possibility of freedom, not the reconstruction of society. Kant argued that freedom could be demonstrated, and morality reaffirmed, by focusing on the 11 ought" of reason. The 11 ought 11 transcends the physical world and was a pure law of reason. It is not subject to the physical laws of causality. Man has the ability to act according to this law of reason. Man is transcending the physical realm, and the physical laws of nature, whenever he makes a moral decision based on what he 11 ought 11 to do, or whenever he puts duty before his physical desire. This, Kant argues, is self-legislation, and only here may man hope to be free.

The aim of this study is to make a comparison between Rousseau&rsquo / s and Kant&rsquo / s theory of justice. This thesis defends the arguments of Rousseau&rsquo / s democratic political theory against the claims raised by Kant. Rousseau and Kant formulate how to relieve the tension between individual and society. This tension is the one between individual and political freedom. Rousseau calls it the tension between moral and political freedom and Kant terms it as internal and external freedom. However, Rousseau ensures continuity between two concepts of freedom, whereas Kant seems inconsistent. The main argument of this thesis is that the critical potential of Rousseau&rsquo / s notion of the social contract is jeopardized by Kant&rsquo / s Idea of original contract in which the sovereign authority is taken away from people since Rousseau&rsquo / s notion of the social contract turns into Idea of original contract in Kant&rsquo / s theory of justice. In this regard, this thesis particularly seeks to answer the question of what constitutes the legitimacy of the contract in their theory of justice.

Dissertation--Freiburg, 2006. / Bibliogr. p. 423-440.

This thesis presents Bernardin de Saint-Pierre’s novel Paul et Virginie (1788) as a synthesis of the philosophy of Jean-Jacques Rousseau and the theology of François de la Mothe-Fénelon. While the novel’s prominent themes of the goodness of nature and the corruption of society are clearly associated with Rousseau, Bernardin rejects Rousseau’s ideals of independence and self-sufficiency as the basis for his moral theory and preference of nature. Instead, his novel appears to Christianize Rousseau’s philosophy by stressing dependence on a personal, beneficient God who is revealed through nature, thereby associating the natural life with a God-centered life where happiness can be found through dependence on God and selfless service to others. In seeking to pinpoint Bernardin’s Christian influence, this paper goes on to acknowledge Bernardin’s hyperbolic praise for François Fénelon, which leads to an investigation concerning, first, which of Fénelon’s teachings can be found in Paul et Virginie, and second, how Bernardin manages to preserve such enthusiastic admiration for a Christian thinker while also denying several important tenets of Christian orthodoxy. This investigation reveals that Fénelon appealed to Bernardin de Saint-Pierre not only on the basis of what he emphasized, but also what he failed to emphasize. On the one hand, a number of Fénelonian ideas find expression in Paul et Virginie, ideas such as a conception of worship that privileges inner realities over external performances; a glorification of pure, disinterested love toward God; an ideal lifestyle of simplicity and harmony with nature; and an acknowledgement of the role of sentiment in gaining knowledge of the divine. On the other hand, this paper also proposes that Bernardin’s unhindered admiration for Fénelon was made possible by his ability to misinterpret two of Fénelon’s most well-known works, Télémaque (1699) and the Traité de l’existence de Dieu (p. 1718), whose silence on particular doctrines like original sin and the authority of the Scriptures allowed Bernardin to preserve his beliefs about natural goodness and the sufficiency of natural revelation. / text

In this thesis, I will study two manifestations of the legacy of Jean-Jacques Rousseau’s educational and political theories between 1832 and 1833: George Sand’s Indiana (1832) and Honoré de Balzac’s Eugénie Grandet (1833). I will argue that both novels treat the difficulties that uneducated or domestically educated young women face when they first encounter the artificial relationships of society, and that both authors attribute their protagonists’ situation to the lack of connection between the ideology of their upbringing and that of society. Furthermore, I will view these texts within the context of Romanticism, which buoyed the influence of Rousseauvian thought in the early nineteenth century by declaring nature preferable to society, a critical tenet of Rousseau’s theories. Social and political changes, however, led to Romanticism’s decline as the nineteenth century progressed, and this waning influence, coupled with the rise of Realism, can be observed in Indiana and Eugénie Grandet. The first chapter of this work will discuss the ideas that Rousseau presents in Emile, ou de l’éducation (1762) and the Discours sur l’origine et les fondements de l’inégalité parmi les hommes (1754). Although women are painted as independent in the original state of Nature, Rousseau argues in Emile that they should be domesticated in society, and he outlines the male and female educations that he believes will best prepare men and women for their assigned gender roles in society. The two chapters that follow treat the interpretations of Rousseau’s theories that Sand and Balzac put forward in Indiana and Eugénie Grandet. Sand refutes the nineteenth-century discourse concerning women’s innate “irrationality,” attributing Indiana’s difficulties with love and social norms to the distance between her “natural” education on Ile Bourbon and the artificiality of French relationships, eventually rejecting the possibility that reformed education can purge society of its corruption. Balzac, meanwhile, traces Eugénie’s transition from naïve young woman to true adulthood, when she is versed in the relations of “intérêt” that govern those around her. Eugénie, raised to base her relationships on true affection, is eventually isolated by her education, but Balzac does not envision her possible escape from society. / text

Zugl.: München, Univ., Diss., 2006