Habilitation - Universität, Siegen, 2006. / Includes bibliographical references (p. [413]-433) and index.

A tese trata do princípio da diferença na teoria da justiça de John Rawls, confrontando-o com a alegada raiz kantiana desta teoria, e sustentando que ambos – o princípio da diferença e a interpretação kantiana de Rawls – seriam incompatíveis, em razão do caráter conseqüencialista do princípio. Como resultado, nos escritos tardios de Rawls, o princípio da diferença passa a ocupar um espaço secundário na teoria da justiça, assim como a própria interpretação kantiana. / The thesis deals with the principle of difference in John Rawls’s theory of justice, facing it with the Kantian interpretation, and holds that both – the principle of difference and Rawls’s Kantian interpretation – are incompatible, due to the consequentialist character of the principle of difference. As a result, in Rawls’ later writings, the principle of difference abandoned, as well as the Kantian interpretation.

Submitted by Silvana Teresinha Dornelles Studzinski (sstudzinski) on 2017-04-12T12:40:32Z No. of bitstreams: 1 Raul Marques Linhares_.pdf: 1527626 bytes, checksum: 45bf0c33e585cda133e945d2e2514f14 (MD5) / Made available in DSpace on 2017-04-12T12:40:32Z (GMT). No. of bitstreams: 1 Raul Marques Linhares_.pdf: 1527626 bytes, checksum: 45bf0c33e585cda133e945d2e2514f14 (MD5) Previous issue date: 2017-01-10 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa está centrada no estudo dos principais paradigmas metodológicos empregados ao longo da história da teoria geral do delito, bem como do contemporâneo paradigma funcionalista nas propostas de Claus Roxin e de Günther Jakobs, concluindo-se pela verificação de que essa nova corrente dogmática já se faz presente na prática jurisdicional brasileira. Para a realização desse trabalho, os primeiros capítulos são construídos por meio de pesquisa bibliográfica, para viabilizar a construção teórica dos principais pontos dos paradigmas causalismo, neokantismo, finalismo e funcionalismo da dogmática penal, fazendo-se referência aos autores clássicos de cada paradigma, tendo se elegido como vertentes do funcionalismo a serem examinadas as propostas de Claus Roxin e Günther Jakobs, considerados os principais representantes dessa corrente de pensamento. Após isso, finaliza-se a pesquisa com a análise de julgados do Superior Tribunal de Justiça, selecionados unicamente com a finalidade de se demonstrar que o funcionalismo penal já se faz presente na aplicação da teoria geral do delito no Brasil. Dessa forma, mesmo que diante da recente prevalência do finalismo na dogmática jurídico-penal nacional (ou que se afirme ser esse paradigma ainda absolutamente vigente na teoria do delito), se está já diante da adoção de pontos específicos da proposta funcionalista, o que pode significar a existência de uma fase de transição de paradigmas dogmáticos. / This research is focused on the study of the main methodological paradigms employed throughout history of the general theory of crime, as well as the contemporary functionalist paradigm in the proposals of Claus Roxin and Günther Jakobs, concluding by the verification that this new dogma chain is already present in the Brazilian jurisdictional practice. In order to accomplish this work, the first couple chapters are constructed through bibliographic research, to enable the theoretical construction of the main points of the causalism, Neo-Kantianism, finalism, and functionalism paradigms of criminal dogmatic, making reference to the classical authors of each paradigm, having been elected as strands of functionalism to be examined the proposals of Claus Roxin and Günther Jakobs, considered the key representatives of this school of thought. After that, we conclude the research with the analysis of trials of the Superior Court of Justice, selected solely with the purpose of demonstrating that the criminal functionalism is already present in the application of the general theory of crime in Brazil. This way, even before the recent prevalence of finalism in the national Criminal Law dogmatic (or else that one might claim that this paradigm is still absolutely valid in the theory of crime), we are already before the adoption of specific points of the functionalist proposal, which can mean the existence of a transitional phase between dogmatic paradigms.

L'objectif de ce travail est de se réapproprier la contribution de Heinrich Rickert au programme critique de fondation de l'ontologie. Il est apparu que cette contribution résidait dans l'analyse des structures formelles du jugement et, plus exactement, dans l'analyse du jugement existentiel. À la suite de Rickert, il a fallu déployer cette analyse sur deux versants: le versant noétique ou la théorie des actes judicatifs (Der Gegenstand der Erkenntnis, 1892-1928) et le versant noématique ou la théorie des propositions - ou "teneurs" - judicatives (Die Logik des Prädikats und das Problem der Ontologie, 1930). J'ai montré que cette double analyse permet non seulement de dégager deux concepts formels de l'être (l'être comme "Jaform" et comme "Urprädikat"), mais aussi de jeter les bases d'une théorie des catégories embrassant à la fois les étants sensibles et les étants non sensibles.

A tese trata do princípio da diferença na teoria da justiça de John Rawls, confrontando-o com a alegada raiz kantiana desta teoria, e sustentando que ambos – o princípio da diferença e a interpretação kantiana de Rawls – seriam incompatíveis, em razão do caráter conseqüencialista do princípio. Como resultado, nos escritos tardios de Rawls, o princípio da diferença passa a ocupar um espaço secundário na teoria da justiça, assim como a própria interpretação kantiana. / The thesis deals with the principle of difference in John Rawls’s theory of justice, facing it with the Kantian interpretation, and holds that both – the principle of difference and Rawls’s Kantian interpretation – are incompatible, due to the consequentialist character of the principle of difference. As a result, in Rawls’ later writings, the principle of difference abandoned, as well as the Kantian interpretation.

A tese trata do princípio da diferença na teoria da justiça de John Rawls, confrontando-o com a alegada raiz kantiana desta teoria, e sustentando que ambos – o princípio da diferença e a interpretação kantiana de Rawls – seriam incompatíveis, em razão do caráter conseqüencialista do princípio. Como resultado, nos escritos tardios de Rawls, o princípio da diferença passa a ocupar um espaço secundário na teoria da justiça, assim como a própria interpretação kantiana. / The thesis deals with the principle of difference in John Rawls’s theory of justice, facing it with the Kantian interpretation, and holds that both – the principle of difference and Rawls’s Kantian interpretation – are incompatible, due to the consequentialist character of the principle of difference. As a result, in Rawls’ later writings, the principle of difference abandoned, as well as the Kantian interpretation.

Uppsatsens syfte är att utreda hur den kantianska rätten till liv förhåller sig till Europakonventionens. Frågorna som använts för att uppnå syftet är hur både kantianismen och Europakonventionen förhåller sig till abort, dödsstraff, eutanasi och suicid. Metoden som har använts för att jämför kantianismen med Europakonventionen är en komparativ metod och för att tolka Kants texter används hermeneutik. Hur förhåller sig kantianismen till Europakonventionen gällande rätten till liv, utifrån abort, dödsstraff, eutanasi och suicid? Kantianismen har en långt mycket striktare syn på vad som är rätt och vad som är fel. Och de mänskliga rättigheterna härleds inte från en politisk konsensus. Det går att räkna ut vad som är en rättighet och vad som inte är det. Vad som är en plikt och vad som inte är det. Vilket självfallet skiljer sig från Europakonventionen som är ett så kallat levande instrument. Den är föränderlig och kantianismen är rigorös. Frågan om legaliteten bakom eutanasi tillhör konventionsstaterna. Likaså frågan om selektiv abort och när ett foster anses börja livet. Konventionen tillåter självmord och terapeutiska aborter och förbjuder dödsstraff kategoriskt. I jämförelse tillåter kantianismen dödsstraff för att straffa mördare och den tillåter även att göra en terapeutisk abort. Kantianismen förbjuder däremot självmord och eutanasi. Selektiv abort kan vara tillåtet beroende på hur samhället och omgivningen behandlar en havande eller någon med barn. Dock är ett foster likväl en människa och förtjänar en rätt till att leva. / The purpose of the thesis is to investigate how the Kantian right to life relates to the European Convention on Human Rights. The questions used to achieve the purpose are how both Kantianism and the European Convention relate to abortion, the death penalty, euthanasia, and suicide. The method that has been used to compare Kantianism with the European Convention is a comparative method and hermeneutics is used to interpret Kant's texts. How does Kantianism relate to the European Convention on the Right to Life, based on abortion, the death penalty, euthanasia and suicide? Kantianism has a much stricter view of what is right and what is wrong. And human rights are not derived from a political consensus. It is possible to calculate what is a human right and what is not. What is a duty and what is not. Which of course differs from the European Convention, which is a so-called living instrument. It is changeable and Kantianism is rigorous. The question of the legality of euthanasia belongs to the States Parties. Likewise, the question of selective abortion and when a fetus is considered to begin life. The convention allows suicide and therapeutic abortions and categorically prohibits the death penalty. In comparison, Kantianism allows the death penalty to punish murderers and it also allows for a therapeutic abortion. Kantianism, on the other hand, forbids suicide and euthanasia. Selective abortion may be allowed depending on how society and the environment treats a pregnant woman or someone with children. However, a fetus is nevertheless a human being and deserves a right to live.

In this study of the nineteenth-century German-Jewish philosopher Hermann Cohen, I argue that Cohen’s revision of Kantian ethics and moral theology is permeated with concepts drawn from and logically contoured by his interpretation of Maimonidean rationalism and Jewish sources, more generally. Through an idealizing hermeneutic, Cohen normativizes certain philosophical problems in post-Kantian philosophy and addresses them under the title of "pantheism" and "positivism". Between both pantheism and positivism, Cohen’s idealism presents a middle path, which I describe as "prophetic idealism", or a philosophy of time and ideality that interprets history, law, and ethical normativity as future-oriented. In other words, "prophecy" intimates a methodological role for temporality in practical philosophy and introduces a new meaning for legality in ethics. Cohen therefore offers a philosophy of Judaism, as a philosophy of religion, by normativizing the idea of prophecy and making it a conceptual model for reason-giving, agency, legal norms and ethical action. By focusing upon the critique of both pantheism and positivism, this dissertation therefore argues that Cohen’s negotiations of nineteenth-century philosophical problems introduces a normative role for Judaism as a public philosophy and the argument concludes by suggesting that Cohen’s philosophy of Judaism is instructive for contemporary public philosophy.

In this study of the nineteenth-century German-Jewish philosopher Hermann Cohen, I argue that Cohen’s revision of Kantian ethics and moral theology is permeated with concepts drawn from and logically contoured by his interpretation of Maimonidean rationalism and Jewish sources, more generally. Through an idealizing hermeneutic, Cohen normativizes certain philosophical problems in post-Kantian philosophy and addresses them under the title of "pantheism" and "positivism". Between both pantheism and positivism, Cohen’s idealism presents a middle path, which I describe as "prophetic idealism", or a philosophy of time and ideality that interprets history, law, and ethical normativity as future-oriented. In other words, "prophecy" intimates a methodological role for temporality in practical philosophy and introduces a new meaning for legality in ethics. Cohen therefore offers a philosophy of Judaism, as a philosophy of religion, by normativizing the idea of prophecy and making it a conceptual model for reason-giving, agency, legal norms and ethical action. By focusing upon the critique of both pantheism and positivism, this dissertation therefore argues that Cohen’s negotiations of nineteenth-century philosophical problems introduces a normative role for Judaism as a public philosophy and the argument concludes by suggesting that Cohen’s philosophy of Judaism is instructive for contemporary public philosophy.

Philosophes et scientifiques ont souvent adopté la version orthodoxe de l’étalonnage qui consiste à normaliser un instrument en utilisant un phénomène connu. Le lien essentiel entre concepts théoriques et données empiriques, en philosophie de la mesure, a engendré la formulation de principes de coordination, synthétiques a priori, et révisables. La pensée opérationaliste a voulu limiter l’étendue des concepts aux opérations de mesure effectivement réalisables. La perspective cohérentiste en philosophie de la mesure a opéré une récupération de l’épistémologie coordinationniste et de l’opérationalisme, en s’appuyant sur un nombre minime de principes ontologiques. Les modèles d’un instrument impliquent un engagement à la séparation entre les théories idéalisées et les choses matérielles. Toutefois, philosophes et métrologues ont préconisé l’exigence d’un riche contenu théorique dans la modélisation des instruments de mesure. Selon d’autres contributions, le privilège épistémique de la mesure précède une théorie d’arrière-plan et sa robustesse réside dans le libre contact avec les données empiriques. De plus, le régime d’applicabilité d’une théorie dicte ses conditions aux limites, qui guident l’expérimentateur dans la conception d’instruments de mesure et fournissent le fondement de l’opérationnalisation du sens des termes théoriques. Je soutiens un pluralisme opérationnel, des opérations de mesure impliquant différents indicateurs physiques, accompagné d'un cohérentisme dynamique. Le programme d’étalonnage du télescope spatial James Webb est un cas significatif. Les observations des étoiles d’étalonnage par différents procédés sont utilisées pour calculer les facteurs qui convertissent une mesure en unités instrumentales en unités physiques. / Philosophers and scientists have often adopted the orthodox version of calibration which involves standardizing an instrument using a known phenomenon. The essential link between theoretical concepts and empirical data, in the philosophy of measurement, has generated the formulation of principles of coordination, synthetic a priori, and revisables. Operationalist thinking wanted to limit the scope of concepts to operations of measurement that are actually achievable. The coherentist perspective in the philosophy of measurement has operated a recovery of coordinationist epistemology and operationalism, relying on a minimal number of ontological principles. Models of an instrument involve a commitment to separation between idealized theories and material things. However, philosophers and metrologists have advocated the requirement of a rich theoretical content in the modeling of measuring instruments. According to other contributions, the epistemic privilege of measurement precedes a background theory and its robustness lies in the free contact with empirical data. Moreover, the applicability regime of a theory dictates its boundary conditions, which guide the experimenter in the design of measuring instruments and provide the basis for operationalizing the meaning of theoretical terms. I support operational pluralism, measurement operations involving different physical indicators, accompanied by dynamic coherentism. The James Webb Space Telescope calibration program is a significant case. Observations of calibration stars by various methods are used to calculate the factors that convert a measurement in instrumental units to physical units.