[pt] Aquilo que Martin Heidegger considera o niilismo moderno e a consu-mação da metafísica constituiriam, segundo ele, dois dos grandes fundamentos do pensamento nietzschiano e do que seria uma época moderna. A filosofia de Nietzsche é a que melhor reflete os rumos da metafísica, no sentido do resgate de sua essência no mundo grego, e da descoberta, aí, de seu caráter eminentemente niilista. Isto pressupõe uma consumação, um esgotamento da metafísica, mas também o descortinar de um outro início a partir do significado do ser. Hei-degger desenvolve seu argumento com base no que diz ser os cinco títulos cen-trais da metafísica nietzschiana; são eles: vontade de poder, eterno retorno do mesmo, transvaloração de todos os valores até aqui, além-do-homem e o próprio niilismo. Torna-se inevitável, porém, em meio ao aprofundamento de tais temas, a descoberta de que as conclusões sobre a filosofia de Nietzsche aca-bam por falar muito do próprio pensamento heideggeriano e, indo mais à fundo, de sua história de filiação à ideologia nazista. / [en] What Martin Heidegger considers nihilism and the consummation of the methaphysics would constitute, according to him, two of the big fundamen-tals of nietzsche s thinking and the modern era. Nietzsche s philosophy reflect the course of metaphysics on its way from the recovery of its greek world essence, as eminently nihilist. This assumes a consummation, a fulfillment os metaphys-ics, but also the unveiling of another beginning based on the meaning of the being. Heidegger develops his concepts according to what he calls Nietzsche s main five titles; they are: will power, eternal return of the same, transvalu-ation of all values, beyond man and the nihilism itself. Becomes inevitable, however, with the deepening of such issues, the discovery that the conclusions about Nietzsche reveal s a lot of the heideggerian s thinking itself, and, going further, ist history of affiliation with the Nazi ideology.

Of the questions concerning the many great minds of the European Enlightenment, the question of what constitutes right and proper government perhaps had the most enduring influence on the world stage. Both Thomas Jefferson and Immanuel Kant attempted to answer the question of what constitutes right government, in particular by basing the system upon the idea of human freedom as an inalienable right. This project is an attempt to compare the systems proposed by these two authors, as well as to critique each on its ability to protect and foster individual freedom. It is my opinion that neither manages to do what it is constructed to do, as each fails to fully protect individual freedom, and each has as part of it a component which conflicts with individual freedom.

Augustine, the fourth-century Christian philosopher, is perhaps best-known for his spiritual autobiography Confessions. Two aspects of the problem of evil are arguably critical for comprehending his life in Books 1 through 9 of the work. His search for the nature and origin of evil in the various philosophies that he encounters (the intellectual aspect) and his struggles with his own weaknesses (the experiential aspect) are windows for understanding the actual dynamics of his sojourn. I defend the idea above by providing a fuller examination of the key role that both aspects play in his spiritual journey. Examining relevant events from Augustine's life chronologically, I analyze his philosophical wanderings from his encounter with Cicero's work Hortensius through his eventual disillusionment with the Manichaean religion, and finally, his move in the direction of Christian teachings with the help of Neo-Platonism. Along the way his philosophical questions (the intellectual aspect) and his struggles with his own depravity (the experiential aspect) have an effect on each other until his ultimate move toward Christianity resolves both problems of evil.

This dissertation has three parts. In "Quantum Entanglement, Bohmian Mechanics, and Humean Supervenience," I defend David Lewis's metaphysical doctrine of Humean supervenience, and traditional metaphysical reductionism more generally, against an alleged holistic threat encapsulated in the non-separability argument from quantum entanglement. I argue that, contrary to popular belief, realism about quantum mechanics is compatible with Humean reductionism. / Philosophy

The filmic oeuvre of auteur director David Lynch has a reputation among average spectators as being too “difficult” to understand. In particular, the Lynch films Lost Highway and Mulholland Drive are considered by the average spectator to be devoid of any real meaning. Spectator theory provides insight into the structures through which spectators find or fail to find meaning in films. Spectator theory explains that the average spectator has a set of schemas for “reading” and understanding film, and that these schemas are shaped by the conventions of popular Hollywood cinema. The films of David Lynch do not adhere to these conventions, and thus challenge the average spectator’s competency with regard to their ability to emplot a coherent and meaningful narrative from these films. In the case of Lost Highway and Mulholland Drive, the films present the spectator with multiple mysteries, yet never provide any solutions to these mysteries. If a spectator is to find meaning in Lost Highway and Mulholland Drive, then such a spectator needs an appropriate schema for interpreting these films. This dissertation aims to develop one possible schema which can be used to find meaning in Lost Highway and Mulholland Drive. To this end, the films Lost Highway and Mulholland Drive are shown to qualify as metaphysical detective films, a genre of narrative which playfully interprets the conventions of classical detective narrative. Under the neologism “transtextual detective” this dissertation traces the characteristics of a spectator who would assume the role of a detective figure, existing outside of the borders of the film text, and calling upon a diverse collection of texts and schemata to solve the mysteries identifiable in these metaphysical detective films. In order to test the applicability of the schema of the transtextual detective, the writer undertakes a demonstration of an investigation into the films Lost Highway and Mulholland Drive while assuming the role of a transtextual detective. The writer firstly indentifies the mystery of identity as a salient mystery in both films, before demonstrating how solutions to this mystery can be found in Lost Highway. / Thesis (MA (English))--North-West University, Potchefstroom Campus, 2013.

The filmic oeuvre of auteur director David Lynch has a reputation among average spectators as being too “difficult” to understand. In particular, the Lynch films Lost Highway and Mulholland Drive are considered by the average spectator to be devoid of any real meaning. Spectator theory provides insight into the structures through which spectators find or fail to find meaning in films. Spectator theory explains that the average spectator has a set of schemas for “reading” and understanding film, and that these schemas are shaped by the conventions of popular Hollywood cinema. The films of David Lynch do not adhere to these conventions, and thus challenge the average spectator’s competency with regard to their ability to emplot a coherent and meaningful narrative from these films. In the case of Lost Highway and Mulholland Drive, the films present the spectator with multiple mysteries, yet never provide any solutions to these mysteries. If a spectator is to find meaning in Lost Highway and Mulholland Drive, then such a spectator needs an appropriate schema for interpreting these films. This dissertation aims to develop one possible schema which can be used to find meaning in Lost Highway and Mulholland Drive. To this end, the films Lost Highway and Mulholland Drive are shown to qualify as metaphysical detective films, a genre of narrative which playfully interprets the conventions of classical detective narrative. Under the neologism “transtextual detective” this dissertation traces the characteristics of a spectator who would assume the role of a detective figure, existing outside of the borders of the film text, and calling upon a diverse collection of texts and schemata to solve the mysteries identifiable in these metaphysical detective films. In order to test the applicability of the schema of the transtextual detective, the writer undertakes a demonstration of an investigation into the films Lost Highway and Mulholland Drive while assuming the role of a transtextual detective. The writer firstly indentifies the mystery of identity as a salient mystery in both films, before demonstrating how solutions to this mystery can be found in Lost Highway. / Thesis (MA (English))--North-West University, Potchefstroom Campus, 2013.

Submitted by Andrea Hayashi (deachan@gmail.com) on 2016-06-24T18:08:46Z No. of bitstreams: 1 dissertacao-rineu-quinalia-filho.pdf: 1281232 bytes, checksum: 567502ac00788106db2f061afa627942 (MD5) / Approved for entry into archive by Andrea Hayashi (deachan@gmail.com) on 2016-06-24T18:09:36Z (GMT) No. of bitstreams: 1 dissertacao-rineu-quinalia-filho.pdf: 1281232 bytes, checksum: 567502ac00788106db2f061afa627942 (MD5) / Made available in DSpace on 2016-06-24T18:09:36Z (GMT). No. of bitstreams: 1 dissertacao-rineu-quinalia-filho.pdf: 1281232 bytes, checksum: 567502ac00788106db2f061afa627942 (MD5) Previous issue date: 2013-11 / O presente trabalho tem como objetivo oferecer uma leitura do Hípias Maior de Platão pretendendo discutir a respeito da possibilidade de o diálogo apresentar as primeiras discussões sobre o conceito inteligível do Belo. / This paper aims to offer a reading of Plato's Greater Hippias intending to discuss about the possibility of dialogue present the first discussions on the concept of Fine intelligible.

[pt] A linguagem, de acordo com Heidegger, não é um instrumento disponível que possibilita a comunicação entre os homens, ou seja, a linguagem não se resume a um meio de expressão. Contudo, na era da técnica, a linguagem é vista exclusivamente como meio que serve à troca de informação. Por isso, o filósofo afirma que para pensar a linguagem é preciso penetrar na fala da linguagem e não na fala do homem. E, para Heidegger, a linguagem fala primeiramente no poema. No entanto, o homem só pode dizer, ou melhor, mostrar e fazer aparecer aquilo que se mostra a ele. Por isso é que, antes de se tornar um dizer, a poesia é na maior parte do tempo uma escuta, ato que só se torna possível quando o homem compreende a palavra não apenas como signo que remete ao significado, mas como abrigo permanente, capaz de arrancar do esquecimento abissal o próprio existir das coisas. Para Heidegger, é este dizer e, ao mesmo tempo, a escuta deste imenso silêncio que permite ao homem tornar-se mortal, impedindo dessa maneira que ele permaneça congelado na idéia do animal racional. / [en] Language, according to Heidegger, is not an available tool which makes the communication between human beings possible, in other words, language cannot be reduced to a means of expression. However, in the technical age, language is seen exclusively as a means that serves the purpose of exchanging information. Therefore, the philosopher suggests that in order to understand language it is necessary to embark upon into the speech of language rather than the speech of men. And, for Heidegger, language speaks first in poems. Yet, men can only say, or rather, show and reveal, that what is shown to him. For that reason, before becoming a speech, poetry is, for most of its time, a hearing, an act that is only possible when men understand the word not only as sign referring to a meaning but also as a permanent shelter capable of seizing the very existing of things from the immense forgetfulness. For Heidegger, it is this speech and, at the same time, the hearing of this immense silence which allows the human being to become mortal, preventing him, in this way, from remaining frozen in the idea of the rational animal.

Made available in DSpace on 2015-05-14T12:11:47Z (GMT). No. of bitstreams: 1 Arquivototal.pdf: 404618 bytes, checksum: 7478f1ecc220c20fee27f99bfacf2d86 (MD5) Previous issue date: 2011-09-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present dissertation consists in a research theoretical and bibliographical about the concepts of will and representation in understanding of the world, In order to demonstrate the connection between the concept of Will and the pessimistic aspect of philosophy by Schopenhauer, and between the concept of representation and the singular possibility of quieting the suffering generated by Will, this work is supported by the writings of the author himself and some commentators therefore was constructed as a dialogue with the philosopher on his theory, a bibliographic analysis thereof. The world is divided in two realities: the noumenal, the thing itself, a blind force, named Will, and the phenomenal, the subjective representations made by the the knowing subject. The noumenal reality, the Will, in humans causes a cycle of desires never satiated and prevent them from being happy. Schopenhauer's pessimism is sustained in the concept of Will. However, a state of bliss can be achieved, since we subdue the will to knowledge by the aesthetic contemplation , which abstracts the man momentarily from suffering; from compassion, which makes the individual forms disappear, making the man understand the other as himself, and finally through the asceticism, which mortifies definitely the Will, suppressing the material desires and bodily. Therefore, the possibility of a Blessed life, always singular, can only be achieved by the singularity existing in concept of representation. / A presente dissertação constitui-se de uma pesquisa teórico-bibliográfica acerca dos conceitos de Vontade erepresentação no entendimento do mundo, segundo o pensamento do filósofo voluntarista Arthur Schopenhauer. No intuito de explicitar a conexão existente entre o conceito de Vontade e o aspecto pessimista da filosofia schopenhaueriana, e entre o conceito de representação e a possibilidade singular de aquietar o sofrimento gerado pela Vontade, este trabalho apóia-se nos escritos do próprio autor e de alguns comentaristas, portanto foi construído como um diálogo com o filósofo sobre sua teoria, uma análise bibliográfica do mesmo. Segundo o pensador alemão, o mundo é dividido em duas realidades: a numênica, a coisa em si, uma força cega, denominada Vontade; e a fenomênica, as representações subjetivas realizadas pelo sujeito cognoscente. A realidade numênica, a Vontade, provoca nos humanos um ciclo de desejos jamais saciados e que os impedem de ser felizes. O pessimismo schopenhaueriano sustenta-se, então, no conceito de Vontade. Entretanto, um estado de beatitude pode ser alcançado, desde que subjuguemos a Vontade ao conhecimento por meio da contemplação estética, que abstrai o homem momentaneamente do sofrimento; da compaixão, que faz desaparecer as formas individuais, fazendo o homem compreender o outro como a si; e, finalmente, por meio da ascese, que mortifica definitivamente a Vontade, suprimindo os desejos materiais e corporais. Portanto, a possibilidade de uma vida beata, sempre singular, só pode ser alcançada mediante a singularidade existente no conceito de representação.

Made available in DSpace on 2015-05-14T12:11:48Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 858804 bytes, checksum: d33d0d374db2644b70b655febb7ceaa0 (MD5) Previous issue date: 2006-04-10 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This writing concerns the study of Leibnizs concept of the Monad. Therefore, the present work investigated the fundamental constituents which take part on such a concept. From the notions of attribute, we have perceptions, appetites and apperceptions, as well as the notions of possibility and representation that are present in the Monad, resulting in the idea of World. Such an idea also plays an important role in this writing. The idea of Monad and the idea of World generate relations and structures that were considered as well. Thus, the elements forming the process of knowledge (understanding and language) and the basic components of the Monad (e.g. the idea of substance) were studied according to Leibnizian concept of world. Furthermore, in our analysis of fundamental principles leading to a cosmological, epistemological and ontological perspective in Leibniz, we used a metaphysical approach. / Esta dissertação tem como tema o conceito de Mônada em Leibniz. No encalço desta investigação este texto trata dos constituintes fundamentais que participam deste conceito. As noções de atributo (à partir destas aparecem as percepções, apetites e apercepções); bem como a de possibilidade e representação; subsidiam na Mônada uma idéia de Mundo, outro arranque investigativo deste escrito. As idéias de Mônada e Mundo geram relações e estruturas que da mesma forma são vislumbradas. Desta forma, os elementos que dão forma ao processo do conhecimento (entendimento e linguagem), bem como os componentes essenciais da Mônada (a idéia de substância) são tratados nesta descrição acerca da concepção leibniziana de Mundo. O recorte metafísico dá o tom desta análise na busca pelos princípios fundamentais que orientam uma perspectiva cosmológica, epistemológica e ontológica em Leibniz.