Made available in DSpace on 2016-06-02T19:29:30Z (GMT). No. of bitstreams: 1 3333.pdf: 1396792 bytes, checksum: 96a74de82c204a584ae025cf7a4cd71a (MD5) Previous issue date: 2010-04-06 / Universidade Federal de Sao Carlos / The Coletivo Educador de São Carlos, Araraquara, Jaboticabal e Região (CESCAR), a environmental educators´s group, is guided by the precepts of Programa Nacional de Formação em EA (ProFEA) a Brazilian environmental education program that adopts the methodology of participatory-action-research proposed by the team of Board of Environmental Education of the Ministry of Environment (MMA). The proposal adopts environmental education (EE) emancipatory, transformative and criticism, fostering networking who values the local and regional initiatives. In order to understand the process of construction of CESCAR, we chose to analyse the phenomenon "educators spaces" by the experience of people who experienced this practice. We use the Hermeneutical methodology in association with Phenomenology, as strands of qualitative research. "Educators spaces" is a recent concept that in the Programa Municípios Educadores Sustentáveis a educational program that involve sustainable cities, offered by the same team of MMA, is defined as one that stimulates collective in improving their training and in the search for viable alternatives to sustainability. We take the research on "educator spaces" as a challenge because it is a concept still under development that requires discussion and build on this theoretical issue. We have established through similarities and oppositions, a framework about some of the spaces experienced by the group of environmental educators, through the analysis of twenty-four monographs. This angle allowed a glimpse of the mosaic of images assigned to the various "worlds lived" as well as to investigate the concept in a symbolic and existential perspective. / O Coletivo Educador de São Carlos, Araraquara, Jaboticabal e Região (CESCAR) constitui-se orientado pelos preceitos do Programa Nacional de Formação em Educação Ambiental (ProFEA) um programa brasileiro de Educação Ambiental que adota a metodologia da pesquisa-ação-participante - proposto pela equipe da Diretoria de Educação Ambiental do Ministério do Meio Ambiente (MMA). A proposta adota a Educação Ambiental (EA) emancipatória, transformadora e crítica, fomentando o trabalho em rede que valoriza as iniciativas locais e regionais. A fim de desvelar e compreender o processo de construção do CESCAR, optamos por analisar o fenômeno espaços educadores pela experiência dos sujeitos que vivenciaram essa prática. Para tanto, utilizamos a metodologia Hermenêutica aliada à Fenomenologia, como vertentes da pesquisa qualitativa. Espaços educadores é um conceito recente que no Programa Municípios Educadores Sustentáveis, proposto pela mesma equipe do MMA, define-se como aquele que estimula o coletivo no aprimoramento de sua formação e na busca de alternativas viáveis para a sustentabilidade. Tomamos como desafio a pesquisa sobre espaços educadores por se tratar de um conceito ainda em elaboração que carece de discussão e acúmulo teórico sobre esse tema. Estabelecemos por meio de aproximações e oposições, um quadro sobre alguns dos espaços vividos pelo coletivo educador, por meio da análise de vinte e quatro monografias. Esse recorte possibilitou vislumbrar o mosaico de imagens atribuído aos vários mundos vividos , além de investigar o conceito numa perspectiva simbólica e existencial.

O objetivo geral desta dissertação é interpretar o corpo enquanto instância semântica no poema O Casamento do Céu e do Inferno (1790), do poeta inglês William Blake. Sustenta-se que uma semântica profunda de TMHH instaura uma forma ativa, integrada e franca de viver. Investigaremos a concepção de corpo presente do poema a fim de validar a hipótese de que é possível ter a vida transformada pela leitura de um texto altamente poético. Essa transformação, em última instância, é uma consequência da apropriação do texto pelo leitor. Tal apropriação se dá não só pela via mental, mas de fato pela incorporação do texto literário. O trabalho será realizado com base na hermenêutica de Paul Ricoeur, especialmente na dialética da conjectura e da validação. Já o livro de artista, ramo da arte conceitual do qual Blake é visto como um dos precursores, será apresentado enquanto performance e demonstração dos sentidos de corporeidade vislumbrados pela presente interpretação do poema. Em termos de embodiment, o papel da gravura em metal do processo criativo completo de Blake abre-nos possibilidades para um amplo horizonte de metáforas relacionadas às especificidades dessa técnica quando em articulação com o poema. / The general objective of this dissertation is to interpret the body as a semantic instance in the poem The Marriage of Heaven and Hell (1790), from English poet William Blake. It holds that the depth semantics of TMHH establishes an active, integrated, and franc way of living. We will investigate the conception of a present ‘body’ of the poem to validate the hypothesis that it is possible to have lives transformed by the reading of a highly poetic text. This transformation is ultimately a consequence of the appropriation of the text by the reader. Such appropriation is not only mental, but it takes place in the incorporation, or embodiment, of the literary text. The work will be based on Paul Ricoeur’s hermeneutics, especially the dialectics of guess and validation. The artist’s book, a field of conceptual art of which Blake is seen as precursor, will be presented as performance and demonstration of the senses of corporeality foreseen in this interpretation of the poem. In terms of embodiment, the role of engraving in Blake’s complete creative process opens to a wild horizon of metaphors concerning the specificities of this art in relation to the poem.

This thesis aims to respond to the need of adjust GMO politics for meeting the demands of the late-modern society and the changed condition that follows from an accelerating complexity. The central objective for this study is to contribute with a narrative understanding of Sweden’s GMO politics with the purpose of examine an alternative possibility for formulating and assessing the politics of biotechnology. This is done by investigate Sweden’s politics of GMO through a narrative approach. I have reconstructed and carried out a Comparative analyzes of these narratives. This was the first of two objectives with this thesis. The other objective was to relate the political practice with the contribution and insights of Paul Ricoeur as a point of departure. My effort has been to build upon his contribution of narrative philosophy and fruitful conceptual resources and to reach an understanding of the advantage of a narrative approach in politics. This advantage lies in that it can provide an understanding of the narrative aspects in our daily lives. This would bring sensitivity and reflexivity to the political context. With this sensitivity and reflexivity it hopefully can separate irresponsible politics from responsible politics. This could be done by incorporate the result from this study. A responsible environmental politics departs from the precautionary principle in decision-making, gaining knowledge from interdisciplinary research and tries to correspond to the narrative structures in people’s daily lives. The narrative approach brings a deeper understanding for that political thought and practice is not reducible to other forms of human action.

No description available.

C’est au tournant des années 1990 que Paul Ricœur s’est intéressé à Théorie de la justice de John Rawls. Tout en étant fondamentalement en accord avec la valeur morale, déontologique et politique des principes de justice de Rawls, Ricœur s’oppose à l’approche « purement procédurale » de la justice pour les institutions telle qu’elle se développe à l’aide de l’interprétation rawlsienne de la théorie du contrat social. Si l’approche déontologique de la justice comme équité priorise une conception formelle de la justice pour les institutions, elle ne peut toutefois pas, selon Ricœur, s’affranchir des fondements téléologiques qui justifient la formulation et le choix rationnel des principes rawlsiens. En reprenant l’argumentaire de Théorie de la justice, Ricœur relève la dépendance de la procédure formelle de Rawls à une série de présupposés éthiques fondamentaux qui justifient téléologiquement la rationalité des principes. Ces présuppositions ne mettent pas en ruine la position de Rawls, au contraire, ils relèvent d’une circularité « naturelle » propre à la problématique de la distribution des biens sociaux (justice distributive), indispensable à l’élaboration d’une conception politique de la justice et à l’intelligence démocratique du contrat social. Contre la démonstration empirique de la procédure formelle de la « position originelle » sous le « voile d’ignorance » à partir de laquelle devrait résulter le choix rationnel et unanime des principes de justice, Ricœur propose de rétablir la primauté du sens de la justice pour le sujet de droit/contractant. Sans réfuter la priorité déontologique des principes de justice pour les institutions, Ricœur veut rétablir la valeur éthique de la justice pour les individus à partir d’une herméneutique du soi et d’une anthropologie philosophique qui posent le besoin de l’institution au sein même de la constitution du sujet à « vivre une vie bonne, avec et pour autrui, dans des institutions justes ». / At the turn of the 1990s, Paul Ricœur became interested in John Rawls' Theory of Justice. While fundamentally agreeing with the moral, deontological, and political value of Rawls' principles of justice, Ricœur opposes the "purely procedural" approach to justice for institutions as developed through Rawls' interpretation of social contract theory. If the deontological approach to justice as equity prioritizes a formal conception of justice for institutions, it cannot, however, according to Ricœur, break free from the teleological foundations that justify the formulation and rational choice of Rawlsian principles. Returning to the argument of Theory of Justice, Ricœur identifies the dependence of Rawls' formal procedure based on a series of fundamental ethical presuppositions that teleologically justify the rationality of the principles. These presuppositions do not undermine Rawls' position; on the contrary, they are part of a "natural" circularity specific to the issue of the distribution of social goods (distributive justice), a process which is indispensable in the elaboration of a political conception of justice and in the democratic understanding of the social contract. Against the empirical demonstration of the formal procedure of the "original position" under the "veil of ignorance" from which the rational and unanimous choice of the principles of justice should result, Ricœur proposes to re-establish the primacy of the sense of justice for those subjected to law/contractors. Without refuting the deontological priority of principles of justice for institutions, Ricœur aspires to restore the ethical value of justice for individuals from a hermeneutic of the self and a philosophical anthropology that posits the need for the institution within the very constitution of the subject to "live a good life, with and for others, in just institutions”.

Le point de départ des travaux entrepris est la définition lefortienne de la démocratie par opposition au totalitarisme. Le totalitarisme est l’institution d’une société organique, une et homogène, dans laquelle aucune division sociale, aucun désaccord avec l’idéologie véhiculée par le parti ne sont possibles. La spécificité de la démocratie, a contrario, est de s’enrichir de la désintrication du pouvoir, du droit, et du savoir. Les citoyens, dotés de droits fondamentaux, sont juges de la légitimité du pouvoir établi. Leurs désaccords ainsi que l’antagonisme entre les classes sociales nourrissent l’exercice d’un commun litigieux. De là, une question fondamentale : une telle définition de la démocratie est-elle historiquement datée, ou continue-t-elle d’être pertinente aujourd’hui ? Doit-on encore concevoir la démocratie, pour la rendre authentique, par le conflit civil érigé en principe politique, ou faut-il l’envisager de manière consensualiste au lendemain de son opposition avec le totalitarisme ? Claude Lefort s’inspirait de Machiavel pour dépasser les limites du marxisme et repenser la démocratie par la valorisation du conflit civil, indissociable de la figure de l’imaginaire social. La thèse ici soutenue adopte différemment une perspective néo-machiavélienne. Elle revient à proposer un espace public dissensuel à partir du modèle machiavélien de l’entente dans le conflit, par confrontation avec l’espace public habermassien et d’autres conceptions du tort et du conflit dans les démocraties contemporaines. Comment concevoir aujourd’hui les figures du conflit civil et de l’imaginaire social, en s’inspirant paradoxalement de Machiavel pour interroger la démocratie ? / The starting point of the present work is the Lefortian definition of democracy as opposed to totalitarism. Totalitarism is the institution of an organic society, one and homogeneous, where no social division, no disagreement with the party’s ideology are possible. On the contrary democracy’s specificity consists in enriching itself with the disentanglement of power, law and knowledge. Citizens, endowed with fundamental rights can judge of the legitimacy of the power in place. Their disagreements as well as the antagonism between social classes fuel the dispute about common good.Hence a fundamental question: is such a definition of democracy historically dated or is it still relevant today? To make it authentic should democracy be seen through civil conflict made into a political principle or should it be viewed in a consensualist way just after its opposition to totalitarism? Claude Lefort drew from Machiavelli to go beyond the limits of Marxism and rethink democracy by giving more importance to civil conflict as an integral part of the theme of social imaginary. The present dissertation adopts in a different way a neo-Machiavellian perspective. It amounts to proposing a dissensual public space on the Machiavellian model of understanding within conflict by confronting it with the Habermassian public space and with other conceptions of wrong and conflict in contemporary democracies.Today how can the themes of civil conflict and social imaginary be viewed – paradoxically drawing from Machiavelli- to question democracy?

This research examines the topic of the Christian mission to Muslims in Ethiopia. The Insider Movement paradigm is examined with respect to the meaning of conversion and identity and how these concepts may best be understood in support of Muslim outreach. The study area of Ethiopia is not a Muslim majority nation but rather is pluralistic society and political system. Thus the most specific application is other sub-­‐ Saharan, non-­‐Muslim majority nations in Africa. The cultural and historical context of Ethiopia is first explored with special reference to factors arising from or focusing upon religion. Literature is reviewed regarding evangelization, church planting, and outreach to Muslims. The concept of conversion is discussed at length from both social science and Christian theological paradigms. The topic of identity is explored including identity theory as used among sociology, psychology, anthropology, and philosophy. The research was conducted and analyzed using concepts from the philosophical orientation of critical hermeneutics with specific use of the communication theory of Jurgen Habermas and narrative theory of Paul Ricoeur. The narrative identity theory of Ricoeur was found to be appropriate to a mission to Muslims. An understanding of conversion as being a process of transformation into Christ-­‐likeness through the power of the Holy Spirit was found to be most compatible with Muslim outreach. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

Ce mémoire a pour but de montrer que le premier tournant herméneutique de Paul Ricœur en 1960 gravite essentiellement autour de la problématique de la volonté mauvaise. Nous soutenons autrement dit que Ricœur a initialement donné une tournure herméneutique à sa philosophie pour penser le serf-arbitre, c’est-à-dire pour penser la liberté captive d’elle-même. Afin de rendre compte adéquatement de ce tournant, notre attention sera principalement dirigée vers le deuxième tome de la Philosophie de la volonté de Ricœur, Finitude et culpabilité. Notre question se pose ainsi : comment et pourquoi, dans une problématique du mal, Ricœur entame-t-il son tournant herméneutique? Pour y répondre, nous expliciterons le parcours de Ricœur allant de L’homme faillible à La symbolique du mal. Nous verrons dans un premier temps que si le philosophe arrive à thématiser le concept de faillibilité à partir d’une ontologie de la disproportion, si la réflexion a accès à la possibilité du mal, il n’en ira pas de même pour le noème inintelligible que constitue le mal moral. Afin de penser la faute, nous verrons que Ricœur se tournera vers l’herméneutique en se mettant à l’écoute du langage de l’aveu. Ainsi, dans la deuxième partie de notre mémoire, nous expliciterons les trois moments de compréhension (phénoménologique, herméneutique et réflexif) propre à l’herméneutique philosophique de Ricœur de 1960. / The purpose of this dissertation is to show that the first hermeneutics turn of Paul Ricœur in 1960 essentially revolves around the problematic of bad will. We argue ie that Ricœur initially gave a hermeneutics twist to his philosophy to think the servile will, that is the freedom captive of itself. To properly account for this turn, our attention was mainly directed to the second volume of the Philosophy of the Will of Ricœur, Faillible man and The symbolism of evil. Our question is this : how and why, in a problematic of evil, Ricœur starts his hermeneutics turn? To answer this question, we will explain the course of Ricœur from Fallible man to The Symbolism of evil. We will see at first that if the philosopher comes to thematize the concept of fallibility from an ontology of disproportion, if the reflection has access to the possibility of evil, it does not go well for the unintelligible noema that is moral evil. To think of the fault, we will see that Ricœur will turn to hermeneutics is by listening to the language of confession. Thus, in the second part of our dissertation, we will explain the three stages of understanding (phenomenological, hermeneutics and reflexive) to own philosophical hermeneutics of Ricœur 1960.

This research examines the topic of the Christian mission to Muslims in Ethiopia. The Insider Movement paradigm is examined with respect to the meaning of conversion and identity and how these concepts may best be understood in support of Muslim outreach. The study area of Ethiopia is not a Muslim majority nation but rather is pluralistic society and political system. Thus the most specific application is other subSaharan, non-Muslim majority nations in Africa. The cultural and historical context of Ethiopia is first explored with special reference to factors arising from or focusing upon religion. Literature is reviewed regarding evangelization, church planting, and outreach to Muslims. The concept of conversion is discussed at length from both social science and Christian theological paradigms. The topic of identity is explored including identity theory as used among sociology, psychology, anthropology, and philosophy. The research was conducted and analyzed using concepts from the philosophical orientation of critical hermeneutics with specific use of the communication theory of Jurgen Habermas and narrative theory of Paul Ricoeur. The narrative identity theory of Ricoeur was found to be appropriate to a mission to Muslims. An understanding of conversion as being a process of transformation into Christ-likeness through the power of the Holy Spirit was found to be most compatible with Muslim outreach. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Made available in DSpace on 2016-04-27T17:27:28Z (GMT). No. of bitstreams: 1 Rita de Cassia Oliveira.pdf: 727213 bytes, checksum: f30d8eb97ac55684b842083ec2899a65 (MD5) Previous issue date: 2009-04-22 / The present philosophical work bears the title The O Guesa poem by Sousândrade, in light of Paul Ricoeur s hermeneutics and intends to be an interpretation which has as paradigm the Paul Ricoeur s Phenomenological Hermeutics with respect to showing the meaning of the present existence in the symbolism of poetic foundation. I thematize the question of poetic language in its narrative aspect in the O Guesa poem and its correlation with the pertinent literature and philosophy to highlight the metaphoricity as a poetic language condition because it is constituted in a differentiated mode of thinking the world. Ricoeur turns to Aristotle Poetics and Rhetoric works as a starting point of his investigation on the significance of metaphor power when permitting that something is said indirectly by the joining of disconnected images having, nevertheless, an enclosed truth. I follow Ricoeur s same procedure in La métaphore vive, and look upon Aristotle for an understanding about the theory of metaphor in adequation to the analysis of the O Guesa poem. The development of the study reaches a correlation between the hermeneutic and the theory of narativity as to the interpretation of the act of narrating as an origin of rationality that tells actions and events according to an ordering which is characterized as the machination plot. Ricoeur s books that sustain this survey are, chiefly, La mémoire, l histoire, l oubli, Du texte à action and Temps et récit which reveal Ricoeur s reflection on the narrative identity as resulting from the interweaving of history with fiction. The narrative identity, a theme developed in Soi-même comme Un Autre, requires that Ricoeur imagine the subject in his interpersonal and institutional reflexives, bringing forth ethics and moral as indispensable knowledge for a philosophy which recognizes literature as being a vast laboratory of human experience / O presente escrito filosófico tem como título O poema O Guesa, de Sousândrade, à luz da Hermenêutica de Paul Ricoeur e pretende ser uma interpretação que tem como paradigma a Hermenêutica Fenomenológica de Paul Ricoeur no que visa o mostrar do sentido da existência presente no simbolismo da criação poética. Tematizo a questão da linguagem poética em seu aspecto narrativo no poema O Guesa e a correlação deste com a filosofia e a literatura que lhe são pertinentes, para destacar a metaforicidade como uma condição da linguagem poética por se constituir num modo diferenciado de pensar o mundo. Ricoeur recorre a Aristóteles, propriamente às obras Poética e Retórica, como ponto de partida da sua investigação sobre o poder de sentido da metáfora ao possibilitar que algo seja dito de modo indireto pela junção de imagens descontínuas possuindo, entretanto, uma verdade contida. Sigo o mesmo procedimento de Ricoeur em La métaphore vive, e busco Aristóteles um entendimento acerca da teoria da metáfora em adequação com a análise do poema O Guesa. O desdobramento desse estudo alcança a correlação entre hermenêutica e teoria da narratividade quanto à interpretação do ato de narrar como originário de uma racionalidade que conta ações e acontecimentos segundo uma ordenação que se caracteriza como tessitura da intriga. Os livros de Ricoeur que fundamentam essa investigação são, mormente, La mémoire, l histoire, l oubli, Du texte à action e Temps et récit que revelam a reflexão de Ricoeur sobre a identidade narrativa como resultante do entrecruzamento da história com a ficção. A identidade narrativa, tema desenvolvido em Soi-même comme un Autre, exige que Ricoeur pense o sujeito em suas mediações reflexivas interpessoais e institucionais, fazendo aparecer a ética e a moral como conhecimentos imprescindíveis para uma filosofia que reconhece ser a literatura um vasto laboratório de experiência humana