Made available in DSpace on 2014-06-12T17:23:04Z (GMT). No. of bitstreams: 2 arquivo6418_1.pdf: 877143 bytes, checksum: 30439495ea0a1c952936a33ccbf64b6f (MD5) license.txt: 1748 bytes, checksum: 8a4605be74aa9ea9d79846c1fba20a33 (MD5) Previous issue date: 2011 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A discussão ética continua sendo objeto de muitas problematizações, especialmente filosóficas. Este trabalho procura realizar uma investigação dos fundamentos conceituais da ética em Martin Buber, reconhecidamente o filósofo do diálogo. Resgatar e interpretar as bases filosóficas de Buber tem como finalidade identificar a possibilidade de formação ética dos homens a partir da compreensão dialógica desse pensador. Para isso, o trabalho faz uma exposição e análise da dupla atitude do homem no mundo: Eu-Tu e Eu-Isso; da conversação genuína e da significação existencial do homem sustentada na dialogicidade entre os homens. Buber elabora uma ética explicitamente sustentada na religião, representada pela condição de uma vivência pessoal com o Absoluto. A ética de Buber é transcendente: a ação humana justifica-se em valores inerentes ao homem. As relações inter-humanas têm por critério essencial um reconhecimento pessoal do lugar ocupado pelas outras pessoas, em sua inquestionável alteridade, possível com um conhecimento individual de si mesmo, que permite promover no campo das relações, uma aproximação autêntica e coerente com os pressupostos essenciais que constituem a alma humana. O homem ético, para Buber, pode ser descrito como o homem capaz de dispor-se corajosamente em atender solicitamente aos apelos da alma, que tem uma constituição feita da mesma fonte inspiradora da vontade de Deus. No fenômeno educativo, a relação autêntica entre os homens assume papel decisivo na realização existencial dos homens. As questões envolvidas no fenômeno educativo dizem respeito à formação humana do educando ao sentido transcendente que se dá na relação entre os homens, o que pressupõe um sentido ampliado de religiosidade, onde o homem relaciona-se com o Absoluto enquanto, simultaneamente, tem uma vida dialógica com os homens. O diálogo é a atitude condicional para haver educação autêntica. Educar é uma ação intencional que se firma numa visão de mundo particular de quem propõe um fundamento das relações educativas. Deste modo, Buber não pensa a educação sem antes descrever e defender um tipo de homem enquanto indivíduo e enquanto partícipe de uma dinâmica maior que ele: o humano, comum aos indivíduos. Buber acredita no homem singular, cuja vida é uma tarefa a ser desempenhada sob a direção da realização do próprio ser. A existência do homem está orientada a revelar no mundo a substância essencial do homem. No fenômeno educativo, tem-se em conta o âmbito da interioridade do homem, isto é, da individualidade a ser resgatada e posta à prova na existência verdadeiramente vivida na relação com os outros homens e com o mundo. Tal âmbito da individualidade a ser incluído nas metas pedagógicas encontra uma abordagem peculiar no pensamento de Buber, pois este pensador ampliou o entendimento de educação para a transcendência e alteridade

No description available.

The ritual music written for the Compline service of the Liturgy of the Hours, Into Your Hands, is analyzed using an ontological and phenomenological approach, which seeks to answer how such sound/musical phenomena wed to the specific ritual dynamics of Compline in their own right can create a potential for encounter with the Divine. The Jewish philosopher Martin Buber’s understanding of encounter is used to show that the sound/musical phenomena in itself bears similarities with the nature of the Judeo/Christian God, and such a nature is revealed to be both irreducibly non-conceptual as well as an entity that establishes the ontological actuality of one’s being. Studies in the beginnings of humanity at large as well as the beginnings of the individual fetus reveal that an integrated expression of music and ritual can be said to have formed the impetus of such ontological beginnings through encounter. Therefore, one of the first sounds heard in the womb - that of water (or amniotic fluid) - constitutes what may be an archetypal sound of encounter. The phenomenological effects of such an archetype are analyzed in the music of Into Your Hands through topics such as the loss of aural perspective, immersion, dynamic swells, cyclic harmonic progressions, and simultaneity. Works of other composers who use similar techniques are discussed.

<p>The writings of Martin Buber have had an impact in many areas. Theology, philosophy, educational theory, psychotherapy and biblical studies have each culled insights from his wide-ranging works. While Buber's interests have been diverse, however, a major part of his efforts has been expended in explicating, exegeting, translating and philosophizing about the Hebrew Bible. This thesis describes and analyzes Buber as an interpreter of the Hebrew Bible. It is not a sustained critique of his theology and philosophy and their effect on biblical interpretation, but rather a discussion of his use of theological and philosophical concepts in interpretation and the problems arising therein. Buber has often been understood as being antinomian in respect to the biblical tradition and the concepts of Judaism which grew out of that tradition. This thesis focuses upon and calls attention to the traditional elements as they appear within the methodology and content of Buber's interpretations, especially in regard to prophecy, the election, nationhood and land of Israel, and kingship and messianism. In so doing, it evidences a perception of Buber as a traditional Jewish thinker. Buber as biblical interpreter is set against Maimonides and Nahmanides as a means of ascertaining the traditional components. The antinomian aspects and their implications are also analyzed. The thesis demonstrates the strong presence of traditional elements in Buber's biblical interpretations, elements, however, which are often distorted because of Buber's rejection of the rabbinic tradition. The thesis concludes that the antinomian aspects are not overcome by the traditional components, and so remain effective in Buber's writings.</p> / Doctor of Philosophy (PhD)

Published Article / The article revisits the concept and phenomenon of human communication to show that it deserves to be part of a first-year undergraduate core curriculum which aims to further knowledge and advance learning. Conceptual analysis and critical and rational argumentation are employed. Teaching students about what human communication really is and, concomitantly, what it entails existentially as well as adopting the appropriate spirit, stance and method for authentic intercultural communication, could go a long way in equipping them to be critical thinkers, competent citizens, and compassionate human beings in the worlds in which they live.

This thesis explores the possibility of dialogue between leader and follower in order to further develop the theory and practice of relational leadership. It draws from and contributes to Relational Leadership Theory (Uhl-Bien 2006) and Buber’s concept of ‘I- Thou’ dialogue (Buber 1958). Using first-person and co-operative inquiry methods (Reason and Bradbury 2008b) the ‘space between’ (Bradbury and Lichtenstein 2000, Buber 1958) leader and follower is explored in order to reveal the complexities inherent within leadership relations. Four main findings are detailed which enrich our understanding of how leadership relations operate from ‘within living involvement’ (Shotter 2006). Firstly, the quality of leader-follower encounter could be affected by levels of ‘busyness’ and the ensuing assessment and prioritising process. Secondly, the pressure to ‘seem’ rather than ‘be’ may strengthen the construction of a façade which might be dismantled, in part, through disclosure, though this may feel extremely risky given organisational ‘rules’. Thirdly, mutuality between leader and follower may be crucially influenced by the way in which ‘leader’, ‘leadership’ and ‘power’ are constructed in the between space. Finally, ineffable dialogic moments may occur through sensing a particular quality of encounter amidst and despite the complexity of a myriad of micro-processes vying for attention in the between space. This thesis contributes a further strand to RLT constructionist work focused on the quality of leader-follower encounter which has not been previously revealed. Leadership constructs and macro-discourses relating to power, ‘busyness’ and the need for ‘worthwhile meetings’ encourages transactional relating. Consequently, opportunities for genuinely encountering others in organisational settings are suffocated. This holds important implications for ‘leaders’ and ‘followers’ who wish to creatively address pressing organisational issues in the 21st century through dialogue. Fundamentally this thesis suggests we pause to consider the implications that the nature of our encounters in our work-life have upon us as human beings wishing to know what it is to be fully human.

This paper examines dialogue between disputing students and the teacher/facilitator in conflict mediation meetings, and discusses what kind of teacher/facilitator’s actions help disputing students find a constructive solution, or even relational transformation. Key theories that inform my research are taken from Martin Buber and Carl Rogers. Buber argues that a human needs to set him/herself at a distance to see the other as an independent existence, and that humans enter relationship through self-becoming, and confirmation of the other’s existence. This is very difficult to achieve in a conflict situation, but Rogers’ core conditions of Person Centred Therapy: Unconditional positive regard; Empathy; Genuineness, fill this gap. The conflict mediator can help this process. Data for the study is taken from twenty video recordings in a secondary school in England, where diversified students, including those who were born abroad, learn together. I examine the outcomes of twenty video-recorded meetings, grouped into three categories: Relational Transformation; Resolution Only; Conflict not transformed. I describe how I have selected three meetings each (nine in total) for thematic coding and conversation analysis. Elicitive and empathetic facilitation appeared most frequently in Relational-Transformation cases, whereas judgmental and directive facilitation were observed most frequently in Conflict-not-transformed cases. As for student’s actions, openness and expansiveness appeared most frequently in Relational-Transformation cases, and attacking and defiance appeared most frequently in Conflict-not-transformed cases. Resolution-Only cases lie between these two categories. These findings suggest that conflict mediation favours elicitive and empathetic facilitation, and leads to the transformation of students’ relationships. When the facilitator/teacher shows judgment and directiveness, students respond with attacking and defiance, which impairs transformative process. It was also revealed that students were only able to acknowledge the other student’s feelings and experiences after their own feeling had been acknowledged.

I denna studie undersöker jag hur det interreligiösa fredssamarbetet kan se ut mellan muslimer och kristna. Fokus ligger på en kvalitativ studie där tre muslimska och tre kristna interreligiöst aktiva fredsförespråkare i Stockholm förklarar sin syn på fredsskapande. Men det görs även nedslag i engelskspråklig litteratur där exempel från runt om i världen ges. Här nämner författarna sinsemellan vilka svårigheter som kan uppstå. Dessa svårigheter kan bland annat bero på vem som anses ha kunskaperna för att bedriva fredsarbete. Men även vilka roller som externa aktörer tar på sig när de ger sig in och påverkar fredsskapandet. Här ges exempel från Balkan. Vad gäller den kvalitativa studien ser man att det interreligiösa fredssamarbetet kan ta sig olika form. Exempel ges på ett gemensamt bönehus och mötesplats som finns i Fisksätra. Men även studie och föreläsningsprojektet Saalams vänner beskrivs. Den teori som används utgår från Ruth Illmans tolkning av filsofen Martin Buber. Illman söker genom Buber att förklara hur mötet med Den Andre också är ett möte med sig själv. Ett möte som när det är ärligt kan skapa respekt och förståelse trots skillnader. Dessa skillnader blir då sekundära.

This dissertation rhetorically analyzes the ways in which ineffable moments of awakening are constructed in the context of three religions: Judaism, Christianity, and Zen. Close textual analysis revealed that awakening is constructed differently in all three religions and that ineffability itself assumed different meanings in all cases. The conventional understanding of language as arbitrary and as based on human convention does not apply to Hebrew which takes itself to be a sacred language. Words are understood in this tradition as creative elements that convey more than trivial information and the term ineffability does not occupy much thought in Judaism. Christianity is grounded in a representative model of language and equates words with mortality and temporality. Awakening is constructed ontologically as moments in which textuality and corporality are transcended and one merges with the infinite divine. Zen is cautious about the ways in which language constructs the illusion of distinct identities, but ineffability is not constructed as an ontological concept in this tradition. Awakening is understood as beyond all words. The tropes recognized in the Jewish construction of awakening are metonymy, dialogue, differences, juxtapositions, particularities, haunting, and intertextuality. In Christianity, the dominant tropes are allegory, typology, metaphors, substitution, replacement and abstraction. Awakening is modeled after the resurrection of Jesus and is understood as a dramatic and ineffable event. The dominant rhetorical moves in Zen are suchness, nonsense, and paradoxes. Differences are also found between the construction of subjectivity, the perception of time, aesthetics, the linguistic model and ineffability. Judaism views itself as an architecture of time, but this time is not linear and is instead understood by the qualitative moments of the events. Awakening maintains the reverberations of past events into the present, but present moments are given significant attention. In Christianity, man is understood as grounded in space and progressing on a linear axis of time from birth towards his telos. Ineffability is constructed spatially and the event of awakening divides life into before and after. Zen attempts to deconstruct time and views it as sunyata, or “emptiness”. / text

Martin Buber's diagnosis of modern politics points to the disengagement of citizens from direct and personal encounters as a central contributing factor to the increasing politicization afflicting human life. Buber sees meaning situated in actual life with the world, with others, and with God. The living reality is encounter; living truth, hence, cannot be possessed, only actualized in mutual encounter. The importance of Buber's work to political problems lies in his ability to negotiate paradoxes in three cases: between being and becoming, between individualism and collectivism, between personal relationships and the real demands of an existent condition. In the first case, a radical openness to relation exposes human interlocutors to the surprising mutuality of genuine dialogue, hence allowing them to be changed by the encounter. Existential being is made present through encounter, but in doing so, interlocutors set towards a path to human becoming in dialogue. Social education, the embrace of social spontaneity through mutual encounter, resists the grip of propaganda over interhuman life by challenging and testing the "ready-made truths" often peddled in modern politics. In the second case, he contends that actual life cannot be found in the individual simply as individual, or the individual who surrenders himself to a collective. Human life,for Buber, is actualized in partnership. Hence, there is no presentness for the individual or the collective. This alienation leads to a situation where political illusion dominates - where real conflicts that invariably do arise between groups of people are obscured by "political surplus conflicts", conflicts that are exaggerated and possibly fabricated for the sake of politics. In the third case, people work towards transforming a shared existent condition by providing honest and direct address to persons - to confront the world in its presentness, rather than continuing to live under political illusions. Buber provides us a rebellious spirit who knows he cannot act alone. Buber's rebellious spirit understands that the most effective form action is immediate human togetherness, when genuine address is responded in kind. It is in the direct and immediate encounter, the genuine word between persons, that interhuman trust can weaken the presumed vice grip of distrust on human existence. Once people can dare to trust, they can once again renew actual life - a life of partnership.