Realiza-se uma análise ética das características e dos padrões da sociedade hipermoderna que reforçam e incentivam manifestações hedonistas e individualistas transformando o ser humano em mercadoria e gerando sensações e atitudes de vazio e de decepção. Aponta-se para as contradições da hipermodernidade. No segundo capítulo avalia-se as consequências reais de nosso comportamento como consumidores, em função da sustentabilidade ambiental, e reflete-se, a partir do pensamento de Hans Jonas, sobre a responsabilidade de cada cidadão na construção de valores que assegurem o bem-estar humano e o respeito a todas as formas de vida em suas mais variadas manifestações. Esta ação de pensar crítica e eticamente perpassa as reflexões do terceiro capítulo, ao defender uma educação para o consumo consciente, indicativo transformador desta sociedade hipermoderna e elementochave na conscientização da população em relação à sua responsabilidade social. O consumo passa a ser visto como ação política, de lutas sociais e reivindicação de novos direitos já existentes. Somente com atitudes e procedimentos éticos será possível construir uma sociedade mais justa, questionando os valores impostos pela sociedade de consumo, e buscar novos parâmetros para a vida em sociedade que sejam formadores de consciência e atitude ética. / This thesis performs an analysis on the characteristics and patterns of hypermodern society which reinforce and encourage hedonists and individualistic demonstrations turning the human beings into merchandise and generating feelings and attitudes of emptiness and disappointment. It points to the contradictions of the hypermodernity. In the second chapter, it evaluates the real consequences of our behavior as consumers, in terms of environmental sustainability, and it takes reflexion, from the Hans Jonas’s thinking, on the responsibility of every citizen to build values that ensure human well-being and the respect on all kinds of life in its various manifestations. This action of thinking critically and ethically pervades the thoughts of the third chapter, by defending an education to the conscientious consumption, the transformer indicative of this hypermodern society and key element in raising awareness of the population regarding their social responsibility. The consumption is seen as political action, social struggles and claiming new rights that already exist. Only with ethical attitudes and procedures it will be possible to build a fairer society, questioning the values imposed by the consumer society, and seek out new parameters for life in society who are builders of consciousness and ethical attitude.

This essay explores the possibility to use fiction as a starting point in integrated teaching in Swedish upper secondary school. A hermeneutic method is used in the analysis of novels by the Swedish author Jonas Hassen Khemiri. Two novels are analysed: Jag ringer mina bröder (2012) and Allt jag inte minns (2015). The analysis is based on theories of central themes in the curriculum for the subjects Swedish, religious science, social science and history. The focus of the essay is the didactic potential of Khemiris novels in multidisciplinary education regarding the selected themes: identity, ethnicity and gender equality. It is further discussed how the novels can be used as study material and the results shows that fiction, such as novels by Jonas Hassen Khemiri, is a good basis for multidisciplinary teaching.

Hur religion och andra livsåskådningar framställs i läroböcker är ett nödvändigt fält att vetenskapligt forska om. Vi lever i ett digitaliserat samhälle och kontinuerligt emottar ny information; sålunda har religionsämnet tillfallit att bli ett ytterst relevant läroämne. Detta grundar sig i att Statens läroboksnämnd SIL (Statens institut för läromedelsinformation), vars uppdrag var att granska centrala läromedel lades ned 1992. Därefter instiftades Skolverket och den granskningen av läromedel som fanns tidigare upphörde. I dagens skolväsende har läroboken en stark ställning som dels anger vilken riktning som lämpar sig för kommande undervisningsupplägg och som dels är kunskapsgaranterande. Det massmedia skildrar kan böcker antingen validera eller bestrida, sålunda är det väsentlig att granska den inställning och bild som presenteras i svenska läroböcker. Studiens syfte är att granska  hur Jehovas vittnen skildrats och framställts i läroböcker utarbetade i enlighet med Lgr 11 och Lgy 11. Sedermera åskådliggöra hur de olika framställningarna skiljer sig och problematisera detta. Materialet till detta arbete innefattar totalt nio läroböcker där fem av dessa inriktar sig på högstadiet och resterande fyra för gymnasiet. Utifrån väl avgränsat material och den teoretiska utgångspunkten granskas det hur Jehovas vittnen framställs i läroböckerna. Ramverket grundar sig på islamologen Jonas Otterbecks forskning kring läromedelsanalyser där han utformat en matris som fungerar som ett analysverktyg. Det verktyg som Otterbeck konstruerat har omarbetats för att bättre lämpa sig till denna undersökning. Den teoretiska utgångspunkten utgår ifrån att läroböckers beskrivningar har en benägenhet att vara tendentiösa i sitt urval, onyanserade, väsentlig information utelämnas och sålunda har olika religioner eller livsåskådningar framställts ofördelaktigt. Efter granskning av materialet synliggörs det att läroböckernas framställningar är stundom tendentiösa, förenklade och att grundläggande information har utsorterats. Rörelsen framställs som emellanåt homogen, att Jehovas vittnen allenast knackar dörr och förkastar födelsedagsfiranden. Största skillnaden mellan läroböckerna är att gymnasieböckerna tenderar att vara mer detaljrika i sina skildringar, men kan dock bero på att författarna har fått ett större utrymme. För att motverka att den stereotypa bilden av Jehovas vittnen kvarstår är det sålunda essentiellt att skolundervisningen förmedlar en saklig och korrekt skildring av rörelsen.

À la question soutenant cette recherche : « comment la naissance symbolique du sujet croyant apparaît-elle à la lecture du livre de Jonas? », nous émettons l'hypothèse qu'un tel processus ne peut s'accomplir que par l'acte de parole. Le titre de ce travail : Avènement symbolique du sujet croyant par la parole : une lecture de Jonas souhaite évoquer l'interrogation et l'hypothèse initiales. Se présentant selon nous comme un modèle dans ce domaine, Jonas est considéré, dans cette présente étude, avant tout sous l'angle de porteur de la Parole. Dans le premier chapitre de notre travail intitulé Jonas un livre ouvert, nous rencontrons les diverses approches de ce petit prophète au cours des âges. Le deuxième chapitre ayant pour titre Construction d'une grille de lecture pour le livre de Jonas, présente le concept de la Parole élaboré par le psychanalyste Denis Vasse. Enfin, le troisième et dernier chapitre intitulé Analyse de Jonas le crieur, propose une lecture du livre de Jonas éclairée à la fois par une analyse de type synchronique et par des extraits des ouvrages de Vasse mis en parallèle avec le récit. / The title of this paper, Symbolic Becoming of the Believing Subject through Speech: a Reading of the Book of Jonah, evokes both the question and the hypothesis underlying this research. The question reads as follows: "How does the symbolic birth of the believing subject appear in the book of Jonah?" Our hypothesis states that an act of speech is necessary for this process to be fulfilled. Jonah appears as a model of this; in this study, he is considered first and foremost as bearer of the Word. The first chapter, entitled Jonah, an Open Book, shows different interpretations of this small prophet figure through the ages. The second chapter entitled Elaboration of a Reading Gridfor the Book of Jonah, analyses the concept of Speech proposed by the psychoanalyst Denis Vasse. The third and last chapter, an Analysis of Jonah the Crier, proposes a reading of the Book of Jonah based on a synchrony analysis of the text and on excerpts of the works of Vasse echoing the biblical story.

Hans Jonas ranks among a small but expanding group of recent ethicists who have argued that a robust ethical theory must account for human ontological considerations. He is among those who make claims that such considerations issue from biological foundations. In The Phenomenon of Life, he reclaims elements of the Aristotelian biological ontology of the soul while adjusting this ontology to the theory of evolution. The first problem with Aristotelian biological ontology, one suffering from essentialism, is the confrontation with the biological flux of species, presented in the Darwinian theory of natural selection. The dissertation explains that Jonas was correct in his return to Aristotle, insofar as there are elements of human beings that are natural and universal. The task is to follow Jonas by constructing a robust philosophical anthropology. Jonas's philosophical anthropology understands human beings as nature's most magnificent and advanced examples of what he calls "needful freedom." Jonas's argument includes a refutation of reductive materialism and epiphenomenalism, one that leaves the possibilities of the human soul/consciousness and freedom in at least as good a position as offered by Kant. His argument is also an attempt to rescue ontology, human nature, and ethics from the relativism of Heideggerian thought. He does this by replacing Heidegger's concept of "thrown projection" with an idea of "projection" based on biological ontology. With this ontological foundation in place, Jonas's "ethics of the future" sees human beings as the caretakers not only of themselves but of the totality of nature and not simply for anthropocentric reasons. Jonas's philosophical anthropology was incomplete insofar as it lacked an accounting of sexual reproduction, a key element for Jonas's ethical theory where political responsibility is modeled after parenthood. After offering a critique of Jonas's incomplete philosophical anthropology and the gap it leaves for his ethical theory, this dissertation shows that the value of his contribution remains intact. / Philosophy

Nous partons du constat que l’actuelle urgence écologique (réchauffement climatique, crise de la biodiversité, pollutions) constitue notre condition historique durable. Causée par des activités économiques et sociales identifiables, elle engage la pérennité de multiples espèces vivantes et met en question l’avenir de notre espèce. Cette thèse de philosophie interroge le concept d’espèce humaine, saisi sous l’angle de la naturalité évolutive et écologique, pour prendre acte de la fin de sa version pré-darwinienne sans rouvrir la route au biologisme racialiste et aux délires hiérarchiques criminels que ce dernier a accompagnés. L’enjeu théorique est d’élaborer une ontologie de l’espèce humaine, qui ne cède pas aux mystifications naturalisantes, mais fournisse des repères pour affronter l’urgence écologique. Cette ontologie se forge avec Hans Jonas et Robert Antelme, deux auteurs marqués par l’expérience du nazisme, qui aident à formuler un monisme dialectique non réductionniste, dont puisse dériver une éthique de la vie dans le monde, de la reconnaissance et de la solidarité élargies. La conviction qui guide ce travail est que l’urgence écologique est politique en ce que s’y joue la projection de destins collectifs. Contre la tentation de sauver l’espèce humaine (ou certaines de ses portions) via des « augmentations » biotechnologiques prétendant la faire passer au-delà de la catastrophe ou au-delà d’elle-même, tout en esquivant notre responsabilité présente, nous soutenons que la considération des « limites planétaires », où se diffractent spectre de la mort et désir de pouvoir, appelle un travail sur les conditions d’habitabilité humaine et non-humaine de ce monde, dans lequel l’expérience démocratique trouve matière à se renouveler sans céder à la panique. / The starting point of my study is the observation that the current ecological emergency (global warming, biodiversity crisis, pollution) shapes our long-term historical condition. The ecological emergency, which results from identifiable economic and social activities, threatens the continued sustainability of a wide range of species and places the future of our species in jeopardy. My dissertation in philosophy consequently explores the concept of human species, which I address from the point of view of its evolving and ecological naturality. In so doing, I intend to take note of the end of a pre-Darwinian definition, and at the same time I refuse to pave the way for any racialist biologism and for the criminal hierarchies it brought about. What is at stake here for theoretical research is the elaboration of an ontology of human species, which will not give in to any deceptive naturalizing doctrine and will provide us with landmarks to face the ecological emergency. This ontology builds upon two authors, Hans Jonas and Robert Antelme, who endured the experience of Nazism. Their works are central to elaborate a non-reductionist dialectical monism, which can generate an ethics of our life in the world and an ethics of greater recognition and extended solidarity. I argue that the ecological emergency is political in so far as it is the future of collective destinies which is at stake. My approach dismisses the urge to save the human species – or parts of it - by resorting to biotechnological enhancements which would supposedly help our species to step beyond the catastrophe or even beyond “humanity” while shirking our responsibility here and now. I accordingly claim that deeper consideration of planetary boundaries - as well as the spectre of death and the desire for power they imply - calls for a work on the conditions in which humans and non-humans can properly inhabit the world and the democratic experience can be renewed without giving way to panic.

Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / This work reflects the ethical proposal of Hans Jonas, based on his work O princípio responsabilidade, which presents as a requirement the appropriation of a new ethics by contemporary technological society. The jonasian position in defense of the value and dignity of life is a central issue that articulates this study and integrates the different moments of the author's philosophical itinerary. The starting point is the critique of modernity built around the Baconian ideal, which elevates scientific knowledge to the form of a power of domination of man over nature. Jonas's understanding of modern technique leads him to take it as an element responsible for the change in the nature of human action and, consequently, for the implementation of an ethics based on a new principle. The contemporary techno scientific society would have strengthened the capacity for human action that threatens, as never before, the continuity of conditions that enable the authenticity of life. The philosophy of jonasian life comprises a theoretical effort that seeks to integrate the dimensions of life by understanding it as a psychophysical unit. Possessing self-worth, her dignity becomes a right and a duty. Because of this, Jonas erects responsibility as an ethical principle that reinforces the duty of life to care for life, especially a specific way of life: the human. It constitutes the concept of responsibility in terms of the totality, continuity and future of man so that man can fully recognize himself as a rational being, a condition of freedom that makes him a being of responsibility. The method used to achieve what his ethics proposes is fear, the heuristic of fear. Referring to the figures of the father and the public ruler, Jonas points out the paradigmatic models of his theory, which has in the child - newborn - the original and archetypal object of responsibility that proposes. / O trabalho reflete a proposta ética de Hans Jonas, tendo por base sua obra O princípio responsabilidade, que apresenta, como uma exigência, a apropriação de uma nova ética por parte da sociedade tecnológica contemporânea. A posição jonasiana em defesa do valor e da dignidade da vida é questão central que articula este estudo e integra os diferentes momentos do itinerário filosófico do autor. O ponto de partida é a crítica à modernidade construída em torno do ideal baconiano, que eleva o conhecimento científico à forma de um poder de dominação do homem sobre a natureza. A compreensão jonasiana da técnica moderna leva-o a tomá-la como elemento responsável pela modificação na natureza do agir humano e, por conseguinte, pela implementação de uma ética pautada em um novo princípio. A sociedade tecnocientífica contemporânea teria fortalecido a capacidade de ação humana que ameaça, como nunca antes, a continuidade de condições que viabilizem a autenticidade da vida. A filosofia da vida jonasiana compreende um esforço teórico que busca integrar as dimensões da vida compreendendo-a como unidade psicofísica. Possuidora de valor próprio, sua dignidade torna-se um direito e um dever. Em função disso, Jonas erige a responsabilidade como princípio ético que reforça o dever da vida em zelar pela vida, sobretudo uma forma de vida específica: a humana. Constitui o conceito de responsabilidade em termos de totalidade, continuidade e futuro do homem para que este, integralmente, possa se reconhecer como ser racional, uma condição de liberdade que o faz um ser de responsabilidade. O método utilizado para atingir o que sua ética propõe é o temor, a heurística do temor. Remetendo-se às figuras do pai e do governante público, Jonas aponta os modelos paradigmáticos de sua teoria, que tem na criança – recém-nascido – o objeto originário e arquetípico da responsabilidade que propõe.

Cet essai se veut une analyse critique du Principe responsabilité de Hans Jonas. Le but de notre recherche consiste à expliquer la notion jonassienne de responsabilité afin d'en saisir les forces et les limites. Après avoir exposé le contexte particulier au sein duquel se dessine la problématique éthique contemporaine eu égard aux technosciences, et montré que les modèles antérieurs tant éthiques que politiques s'avèrent inaptes à combler le vide éthique devant lequel nous place !'agir contemporain, l'analyse du fondement métaphysicoontologique de la théorie éthique jonassienne - élément central, à notre avis, de l'ouvrage de Jonas - dévoile la fragilité des hypothèses sur lesquelles s'érige cette théorie Finalement, l'explicitation de la notion de responsabilité identifie le champ du politique comme le lieu privilégié de la responsabilité collective comprise comme une responsabilité, non seulement à l'égard de ce qui fut fait, mais pour ce qui sera et devra être fait.

The seventh century was a formative period in the history of western monasticism. It was during this period that a monastic culture became more entrenched on the Continent with the foundation of new monasteries that were more closely tied to royal and aristocratic power. The catalyst behind this development was the Irish abbot and monastic founder, Columbanus (c. 550-615), and his Frankish disciples, the Columbanians. Columbanus’s ascetical exile to the Continent in 590 and his founding of monasteries in the Vosges forests of Burgundy and at Bobbio in Lombard Italy had a deep impact on Frankish and Lombard societies. Luxeuil in Burgundy became the nexus of the Hiberno-Frankish monastic movement in Merovingian Gaul in the years following Columbanus’s death, while Bobbio became an important centre of Catholic orthodoxy and influence in Lombard Italy. This thesis considers our principal source for Columbanus and the Columbanian familia, Jonas of Bobbio’s Vita Columbani abbatis et discipulorumque eius, written between 639 and 642. This is arguably the most important hagiographical work produced in the seventh century and one of the most significant of the early Middle Ages. I propose that the work was principally a Bobbio production meant to re-vindicate Columbanus’s saintly reputation amongst the Frankish communities and to criticize the dissent and disunity that had led to a change in Columbanian practices a decade after the saint’s death. I also consider whether it was addressed to a wider royal and aristocratic audience in Merovingian Gaul and propose new insights into the structure of the work. In addition to a close textual study of the Vita Columbani and Jonas’s other, lesser-known saints’ Lives, the Vita Vedastis and the Vita Iohannis, I explore the career of Jonas himself, seeing him as an individual whose life reflected many of the changing political, cultural, and religious circumstances of his age.

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