O presente trabalho analisa a emergência da ideia de direitos do homem na obra de Rousseau, procurando compreendê-la como parte de uma nova sensibilidade em relação ao homem. Entendemos que essa nova disposição foi o fundamento sobre o qual se pôde assentar a Declaration des droits de lhomme et du citoyen de 1789. Procuramos mostrar como esse novo sentimento em relação aos direitos dos homens está ligado a um processo mais amplo de ressignificação da religião cristã. Rousseau fará uma nova leitura do cristianismo, procurando enfrentar temas tradicionais como pecado original, divindade de Cristo, milagres e revelação, polemizando em seus escritos com os materialistas e os integrantes das ortodoxias religiosas do Antigo Regime, seja o arcebispo de Paris, sejam os protestantes do Conselho da República de Genebra. Ao longo desses debates, Jean-Jacques procurará defender um cristianismo mais próximo da mensagem original dos Evangelhos, por um lado criticando o modelo religioso hegemônico e seu recorrente apelo ao mistério, e por outro, postulando por uma religião favorável à causa do homem e de seus direitos. / This paper analyzes the emergence of the idea of human rights in Rousseau\'s work, trying to understand it as part of a new sensibility about the man. We believe that this new provision was the basis on which might become the Declaration des droits de l\'homme et du citoyen, 1789. We show how this new feeling about the rights of men is linked to a broader process of reinterpretation of the Christian religion. Rousseau will make a new reading of Christianity, looking face traditional subjects as original sin, divinity of Christ, miracles and revelation, discussing in his writings with the materialist and members of religious orthodoxies of the Old Regime, be the archbishop of Paris or the Protestants of the Council of the Republic of Geneva. Throughout these discussions, Jean-Jacques seek to defend Christianity closer to an original message of the Gospels, first criticizing the hegemonic religious model and its recurring appeal to mystery, and second, by positing a religion helpful to the cause of man and their rights.

Made available in DSpace on 2014-08-20T13:47:53Z (GMT). No. of bitstreams: 1 Patricia Tarouco Manetti Becker_Dissertacao.pdf: 918910 bytes, checksum: d2993bf9c090bceb8eff1f80bd247f23 (MD5) Previous issue date: 2012-09-24 / The present study, based on a bibliographical methodology, aims to discuss the contributions of Jean-Jacques Rousseau to the educative and formative processes in present days. For this purpose, we defend reflections adduced in the author s thought. First, we make a special distinction to the Genebrian thinker s history of life. Secondly, as from his books investigation, we expose the basis that subsidize human formation concept. With these information, humanizing aspects of formation in man s constitutive trajectory are discussed. The debate about questions related to formative processes in school are also brought. During this investigation development, based on rousseaunian theory, we observe the potentialities offered by Rousseau s educational philosophy in present days. The assertive becomes valid because his work represents a classic theory, which is able to overcome temporality and makes happen discussions in different contexts. Regarding to human formation, rousseaunian thought offers to the educative act a reflection about the necessity of comprehension that formation process involves family participation when it refers to human values, limits, morality in actions, in education through examples, since theses categories, facing what is presented in educational reality make potent (as historical horizon) an absolute fulfillment of human formation. The investigation s focus is to present the contributions of rousseaunian pedagogy to children formation, the one that will result in adults formation. / O presente estudo baseado em uma metodologia bibliográfica busca discutir as contribuições de Jean-Jacques Rousseau ao processo educativo e formativo na hodiernidade. Para tanto, sustenta-se nas reflexões aduzidas no pensamento do autor. Em um primeiro momento, faz-se um destaque especial à história de vida do pensador genebrino. Isto feito, a partir de uma investigação em suas obras, expõese os fundamentos que subsidiam o conceito de formação humana. De posse de tais informações, discute-se os aspectos humanizadores da formação na trajetória constitutiva do homem, debatendo, ainda, questões relativas aos processos formativos na escola. Ao desenvolver esta investigação, estribada na teoria rousseauniana, observa-se as potencialidades oferecidas pela filosofia do referido pensador na atualidade. A afirmação torna-se válida porque a obra de Jean-Jacques Rousseau constitui-se como apresentação da teoria de um clássico que, como tal, é capaz de superar a temporalidade e possibilitar discussões em diferentes contextos. No tocante à formação humana, o pensamento rousseauniano oferece ao ato educativo uma reflexão sobre a necessidade de que o processo formativo compreenda a participação da família, dos valores humanos, as normas, a moralidade nas ações, na educação pelo exemplo, pois os mesmos, diante do apresentado na realidade educacional, potencializam (enquanto horizonte histórico) a concretização de uma formação humana plena. O foco, portanto da pesquisa é apresentar as contribuições da pedagogia de Rousseau com vistas à formação das crianças, formação esta que reverberá na formação do cidadão adulto.

Selon une conception traditionnelle, l’exemple est défini comme un outil de clarification et d’illustration du discours et de la pensée. La thèse met en lumière comment Jean-Jacques Rousseau déplace les usages séculaires de l’exemple pour le constituer en pierre de touche d’une démarche à la fois littéraire et philosophique en vue d’accéder à une nouvelle connaissance des hommes. Prenant appui sur une analyse des différents procédés d’écriture selon lesquels Rousseau mobilise les exemples dans le Discours sur les sciences et les arts et dans le Discours sur l’origine de l’inégalité, l’enquête fait apparaître une fonction à la fois critique, heuristique et anthropologique de l’exemple. Elle analyse ensuite la complexification du statut de l’exemple dans l’Émile qui peut être lu non seulement comme une contribution théorique à une nouvelle pensée de l’exemple mais aussi comme une entreprise en elle-même exemplaire d’une nouvelle réflexion sur l’articulation de la théorie et de la pratique. Dans un troisième temps, elle interroge la valeur exemplaire de La Nouvelle Héloïse à l’aune de plusieurs lettres qui intercalent, au sein de la fiction, un débat réflexif sur la valeur d’exemplarité du livre en train de s’écrire. Enfin, elle s’intéresse au statut problématique du « je » dans Les Confessions dont les protestations d’unicité de leur narrateur fondent, dans une contradiction féconde, un modèle d’exemplarité en lien avec la revendication d’une singularité universelle. / According to a traditionnal conception, example is perceived as an instrument of clarification and illustration of the speech and the thought. The thesis brings into focus how Jean-Jacques Rousseau moves ancient uses of example to turn it into the touchstone of a literary and philosophical process, in order to reach a new understanding of men. Based on an analysis of the different uses of examples in the Discours sur les sciences et les arts and the Discours sur l’origine de l’inégalité, the thesis reveals a critical, heuristic and anthropological function of example. Then, the thesis analyses the complexification of the example’s status in Émile, that can be read as a theoretical contribution to a new thought of example, but also as a text exemplary in itself of a new reflexion about the articulation of theory and practice. In a third time, the thesis examines the Nouvelle Héloïse’s exemplary value in the light of several letters, that insert a reflexive debate about the exemplarity of the book. Finally, the thesis takes an interest in the problematic status of the narrator in the Confessions whose the protests of uniqueness create, in a fertile contradiction, a model of exemplarity, connected to the assertion of a universal singularity.

Abstract The current study discusses Jean-Jacques Rousseau’s (1712–1778) educational thinking. The main object of interpretation is his most important educational work Émile, Or on Education (Émile ou De l’éducation, 1762). The study leans on the argument that Rousseau should be read as a representative of the modern tradition of Bildung, or that he should even be considered the first representative of this tradition. The interpretation presented in this study thus diverges from the way typical of the Anglo-American educational tradition in particular to read Rousseau through a naturalist lens. The first two chapters of the study take the steps that are necessary to understand Émile’s concept of education. Émile is an attempt to solve the core problem of modern society and its subject set by Rousseau in his first two Discourses, namely that of alienation. The latter of them, Discourse on the Origin and Foundations of Inequality among Men (Discours sur l’origine et les fondements de 1’inégalite parmi les hommes, 1755), presents in more elaborated terms than the former one the first modern alienation theory of major influence. Its hypothetic history of civilisation portrays the history of mankind in terms of increased alienation, the end point of which anticipates a final and complete loss of human freedom. So, Rousseau is not just diagnosing, he is also predicting where the history of mankind is leading to. The foundational motivation for Émile can be understood against this background. As an alternative to the kind of history described by him in the Discourses, it searches for a history built on human freedom. Changing the direction of the course of history is determined as an educational task. Rousseau calls the focus of this alternative history “the general moral order”, meaning by this the opposite of the bourgeois social order that is functioning precisely with egocentrism as its attitudinal core. This does not mean, however, that Rousseau is outlining a modern project to reject bourgeois society in Émile. He is rather trying to show that the juxtaposition of freedom and alienation results in an irrevocable internal conflict that defines modern subjectivity and its existence. Man is, so to say, free and not free at the same time. As the conflict is defined to be irrevocable, education also cannot solve it. Education can only point this out to the educatee, thus helping the educatee to determine his or her own place in the world as autonomously as possible. / Tiivistelmä Tutkimuksessa tarkastellaan Jean-Jacques Rousseaun (1712–1778) kasvatusajattelua. Ensisijaisena tulkinnan kohteena on hänen pedagoginen pääteoksensa Émile eli kasvatuksesta (Émile ou De l’éducation, 1762). Tutkimusta kannatteleva väite on, että Rousseauta tulee lukea modernin sivistysperinteen edustajana, ellei jopa ymmärtää hänet tämän perinteen ensimmäiseksi edustajaksi. Tutkimuksessa esitetty tulkinta erkaantuu siten varsinkin angloamerikkalaiselle kasvatustieteelliselle perinteelle tyypillisestä tavasta lukea Rousseauta naturalistisen linssin läpi. Tutkielman kahdessa ensimmäistä luvussa otetaan ne välttämättömät askeleet, jotka Émilen kasvatuskäsitteen ymmärtäminen edellyttää. Émile on yritys ratkaista Rousseaun kahdessa ensimmäisessä Diskurssissaan asettama modernin yhteiskunnan ja sen subjektin ydinongelma, vieraantumisen ongelma. Diskursseista jälkimmäinen, Tutkielma ihmisten välisen eriarvoisuuden alkuperästä ja perusteista (Discours sur l’origine et les fondements de 1’inégalite parmi les hommes, 1755), esittelee ensimmäistä kehittyneemmin ensimmäisen vaikutusvaltaisen modernin vieraantumisteorian. Sen hypoteettinen sivilisaatiohistoria kuvaa ihmiskunnan historian kasvavana vieraantumisena, jonka päätepiste ennakoi lopullista ja täydellistä inhimillisen vapauden menetystä. Rousseau ei siis vain diagnosoi, vaan esittää lisäksi ennusteen siitä, mihin ihmiskunnan historia tulee johtamaan. Émilen perustava motiivi voidaan ymmärtää tätä taustaa vasten. Siinä etsitään Diskursseissa kuvatulle historialle vaihtoehtoista inhimillisen vapauden varaan rakentuvaa historiaa. Historian kulun suunnan muuttaminen määritellään pedagogiseksi tehtäväksi. Rousseau nimeää tämän vaihtoehtoisen historian kiintopisteen "yleiseksi moraaliseksi järjestykseksi", tarkoittaen tällä täsmällisesti egosentrismi asenteellisena ytimenään toimivan porvarillisen yhteiskunnallisen järjestyksen vastakohtaa. Tämä ei kuitenkaan tarkoita, että Rousseau luonnostelisi Émilessä modernia, porvarillista yhteiskuntaa hylkäävää projektia. Hän pyrkii pikemminkin osoittamaan, että vapauden ja vieraantumisen vastakkainasettelusta seuraa modernia subjektiviteettia ja sen eksistenssiä määrittävä peruuttamaton sisäinen konflikti. Ihminen on niin sanotusti yhtä aikaa vapaa ja ei-vapaa. Koska konflikti määritellään peruuttamattomaksi, ei myöskään kasvatus pysty sitä ratkaisemaan. Kasvatus voi tämän vain kasvatettavalle osoittaa ja auttaa täten kasvatettavaa määrittelemään oma paikkansa maailmassa mahdollisimman autonomisesti.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Thèse. Lettres. Paris. 1950.

Cette recherche a pour but d'interpréter la pensée de Jean-Jacques Rousseau en la voyant avant tout comme un mouvement dialectique entre l'idéal et le réel, le premier étant ce que Rousseau désire, le second ce qu'il constate au sujet du monde qui l'entoure. Nous présenterons cette dialectique en trois temps. Tout d'abord, Rousseau critique la société. Secondement, il propose des idéaux - nous en aborderons quatre - pour la réformer et, ce faisant, soulevant lui-même les obstacles qui s'opposent à ces idéaux, il pose des artifices pour les surmonter. Finalement, devant l'inadéquation définitive et nécessaire entre idéal et réel, Rousseau se rétracte dans des constats aussi ternes que conservateurs et, ultimement, fuit la réalité dans une solitude paranoïaque dont témoignent éloquemment ses écrits autobiographiques. Notre conclusion tentera de montrer comment ce parcours sinueux jonché d'artifices et de rétractations est d'une richesse et d'une rareté fort précieuses pour la philosophie.

Tradução parcial (com notas e introdução) do Dictionnaire de musique de Jean-Jacques Rousseau. / Rousseaus Dictionary of Music: portuguese translation (partial), introduction and notes.

Tradução parcial (com notas e introdução) do Dictionnaire de musique de Jean-Jacques Rousseau. / Rousseaus Dictionary of Music: portuguese translation (partial), introduction and notes.

No description available.