Thesis (Ph. D.)--Ludwig-Maximilians-Universität in München, 1925. / Vita. Includes bibliographical references (p. ix-[xi]).

Tesi di perfezionamento--Pisa--Scuola superiore di studi universitari e di perfezionamento "S. Anna", 1995. / Bibliogr. p. 179-196.

Nosso trabalho consiste em investigar a relação entre formação do juízo e educação moral no Emílio de Rousseau. Para examinar esta relação, pretendemos, num primeiro momento, analisar, nos três primeiros livros da obra, como Rousseau concebe a preparação da criança, desde o nascimento até a idade da razão, para a formação moral. Trata-se aqui de acompanhar o processo de desenvolvimento da criança, tal como descrito por Rousseau, assinalando os aspectos deste desenvolvimento que irão possibilitar ao discípulo chegar ao momento de sua formação em que ele se torne capaz de formar juízos morais. Em segundo lugar, analisamos a questão mesma da relação entre formação do juízo e educação moral, tal como Rousseau a concebe no livro IV do Emílio. Esta análise exigirá o exame da distinção entre sensação e juízo, que está exposta na Profissão de Fé do vigário de Savóia, no mesmo livro IV / Our job is to investigate the relationship between formation of judgment and moral education in Emile Rousseau. To examine this relationship, we aim, at first, to analyze the first three books of the work, as Rousseau conceives the preparation of the child from birth to the age of reason, to moral education. it is to follow the process of the child as described by Rousseau, signaling aspects of this development that will enable the disciple to reach the moment of its formation in that it becomes capable of forming moral judgments. Secondly, we analyzed the same question of the relationship between formation of judgment and moral education as Rousseau conceives it in Book IV of Emilio. This analysis will require the examination of the distinction between sense and judgment, which is exposed in the Profession of Faith of the Savoyard Vicar, in the same book IV

O objetivo deste trabalho é analisar alguns aspectos relativos à questão da educação na obra de Rousseau. No primeiro capítulo, analisaremos a educaçào da natureza tal qual foi elaborada no Emílio. Nesta obra, Rousseau reflete sobre odesenvolvimento da criança e propõe objetos e formas de abordagem adequadas às diferentes idades. Desde exercícios físicos até a inserçào de Emílio no mundo da moral e da política, momento fundamental, pois coroa todo o processo formando o homemda natureza. No segundo capítulo analisamos a educação pública exposta por Rousseau nas Considerações sobre o governo da Polônia e no Economia Política. Esta forma de educação está fundada nos mesmos princípios pedagógicos do Emílio, isto é,para cada idade um objeto e uma forma de abordagem que lhe é propícia. Contudo, a educação pública se diferencia da educaçào da natureza no que se refere ao seu caráter coletivo, mas fundamentalmente porque é própria aos povos livres, ao passoque aquela do Emílio não passa de um recurso para salvar uma alma em meio à corrupção. No terceiro cápítulo, propomos uma interpretação da obra do legislador como sendo uma obra educacional, porque transforma os homens ao levar o amor de si a setransformar em amor à pátria, impedindo-o de se tornar amor-próprio. Este processo de transformação é o próprio espírito de sua obra tal como, segundo Rousseau, realizaram Moisés, Licurgo e Numa, pois suas leis tinham por objetivo afeiçoar oscidadãos entre si e à pátria. Este é o único meio de tornar um povo de fato livre, pois dá às almas uma forma nacional fazendo de um grupo de homens uma nação. / The objective of this work is to prove, firstly, that in spite of the criticisms of Rousseaus contemporaries and the interpretations of some scholars of his thought, there is no trace of anti-Christianism in his work and not even the affirmation of the existence of an antinomy between Christianism and politics. Secondly, Rousseau conceived of a type of particular private religiosity which may be defined as Christian theism, for at the same time in which he assumes part of the elements of natural religion, he accepts the Bible and Christ as foundations of his faith. Thirdly, Rousseau presents Civil Religion as an original solution for dealing with the problem created by religious intolerance in the Modern Age, for this demands a new conception of the relationship between religion and politics that could not be found in previous political philosophy. Civil Religion is therefore a solution because it touches on the central points of the problem: it is necessary that the sovereign be tolerant in the matter of religion, thus the formulation of the positive dogmas; but intolerant toward the intolerant, whether the fanatics be atheists or devoted followers, thus the need for the negative dogma. Finally, assuming the role of official religion, do not leave the laws relegated to luck itself.

Submitted by Rafael Santana (rafael.silvasantana@ufpe.br) on 2017-08-01T18:37:51Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Angelica Alves Valença de Azevedo.pdf: 1227128 bytes, checksum: dc64a57daf30287b761b7549b6730198 (MD5) / Made available in DSpace on 2017-08-01T18:37:51Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Angelica Alves Valença de Azevedo.pdf: 1227128 bytes, checksum: dc64a57daf30287b761b7549b6730198 (MD5) Previous issue date: 2009-10-13 / Essa pesquisa traça o caminho epistemológico do pensamento de Rousseau demonstrado como alicerce de sua filosofia moral. Grande parte dos estudos precedentes deixaram abertas inúmeras questões ao sucumbirem na pretensão de dar historicidade ao hipotético “bom selvagem”, em detrimento da real tentativa de alcançá-lo em sua necessidade histórica. Outros tantos se lançaram na contemplação da estilística satírica do pensador, e não fizeram mais do que reduzir a dimensão crítica de seu pensamento, a um mero regateio da sociedade. Com base nisso, demonstraremos os percalços enfrentados por Rousseau, objetivando esclarecer as proporções de seu pensamento inserido onde sempre esteve: no solo do “início dos tempos” tal como pretendeu a filosofia da Ilustração; estando portanto, na medida mesma de libertar o pensamento dos preconceitos existentes nos conhecimentos metafísicos, e em consequência, desobrigado de admitir qualquer preceito justificado para além da experiência. / This research traces the epistemological path of Rousseau's thought as demonstrated foundation of his moral philosophy. Much of the previous studies have left many questions open to succumb on the pretense of giving the historicity hypothetical "noble savage", at the expense of real attempt to reach it in its historical necessity. Many others have embarked on contemplation of satirical stylistic thinker, and did more than reduce the critical dimension of his thought, to a mere bargaining society. Based on this, we will demonstrate the pitfalls faced by Rousseau, aiming to clarify the proportions of his thought inserted where it always was: The ground of the "beginning of time" as intended philosophy illustration; being so to the same extent of free thought of prejudices in metaphysical knowledge, and as a result, not required to admit any justified precept beyond the experience.

A partir da obra Cossacos, romance de Lev Tolstói cuja narrativa tem como protagonista os cossacos de Grében, a tese faz um extenso estudo acerca do homem natural e de seu principal veículo de expressão, a música, fruto da relação desse personagem com seu meio. A análise se fundamenta nos escritos do filósofo Jean-Jacques Rousseau (maior mestre do autor russo) a respeito do estado de natureza e da origem da linguagem musical primeira forma de comunicação que o selvagem, incitado pelas necessidades morais (e não físicas), ter-se-ia utilizado para travar contato com seu semelhante. O capítulo inicial se atém no Cáucaso, localidade montanhosa ao sul da Rússia, onde a história se desenrola e que é palco de obrasprimas da literatura russa que precederam Cossacos. Os capítulos seguintes, então, dedicamse a elucidar por que motivo Tolstói teria representado seu personagem, herdeiro do bom selvagem de Rousseau, como um homem ávido pela música - um Homem-Música. Para isso, o trabalho se propõe a trilhar o caminho empreendido pelo próprio Tolstói, procurando dimensionar a relação do autor com a música e com esse homem tradicional que, no decurso de sua trajetória, retratou sob inúmeras roupagens. / Taking its cue from the novel \"Cossacks\" Lev Tolstoy\'s work that featuring the Grebenski Cossacks as protagonists the thesis develops an extensive study of the \"natural man\" and music, his most remarkable means of expression and a product of his relationship with his surroundings. This study bases itself on the writings of philosophe Jean-Jacques Rousseau the Russian author\'s premier influence regarding the State of Nature and the origins of musical language and, allegedly, the earliest means of communication borne out of his moral (and not physical) need to establish contact with his equal. The first chapter deals with the Caucasus, a mountainous region in southern Russia where the story takes place as do numerous masterpieces that preceded Tolstoy\'s novel. Subsequent chapters attempt to explain the reasons why the author presented his character, a successor to Rousseau\'s \"noble savage\", as a man craving for music a \"Music-Man\", so to speak. As such, this study intends to trail Tolstoy\'s own path and map out his relationship with music and with this traditional man so often portrayed, under numerous guises, in his oeuvre.

In this paper I am going to look at Adam Smith’s and Rousseau’s conceptions of conscience and the latter’s development of the third party spectator in the society of three in La Nouvelle Héloïse. The Smithian notion of the impartial spectator is supposed to make one behave better than we are capable of on our own, acting like a conscience which we consult when making choices, tempering our emotions and actions. In Rousseau, with a third party watching our response is indeed affected, but the external eyes of society and the awareness of the regard cause all kinds of problems because society is corrupt and we are corrupted in turn by our amour-propre. Rousseau develops the friendship of three as an alternative to society, which then involves a vested party who takes interest in the individuals. While he may not have been reading Smith, Rousseau develops a similar concept to the imagined impartial spectator, with one twist: his spectator is interested and is real. The third party spectator is interested in our virtue and he has both a say and a stake in the relationship. He is an actual third person looking in on the relationship as an invested spectator and participant but in order to successfully guide the other individuals, they must have the right interests and capabilities. The third party spectator must be invested in cultivating their virtue rather than suppressing nature or abandoning duty. In this paper, specifically, I will look at the failures of Claire and Eduard in La Nouvelle Héloïse to effectively guide the relationship between Saint-Preux and Julie. Then I will examine why Wolmar’s interests in Julie and Saint-Preux are ultimately the right reasons, making him the most able, if not completely successful, third party spectator. / text

Thesis advisor: Christopher J. Kelly / Rousseau's Confessions is controversial and influential since its first publication. Besides the dispute over the relationship of Rousseau's autobiographical and philosophical works, by adopting the same title as the famous autobiography in the Christian tradition, Augustine's Confessions, the effect is striking. However, few scholars were interested in their relationship and they write only a few lines about them or do not focus upon the key idea of Rousseau's thought, the natural goodness of man, which contradicts the Christian doctrine of Original Sin. Rousseau promises to delineate his self-portrait as a man according to nature in his autobiography in contrast to the picture of a born sinner saved by God's mercy in Augustine's Confessions. By comparing with Augustine's Confessions, it is clear that Rousseau's understanding of human nature and the source of evil reject the traditional Christian view. It is Rousseau's ingenuity to compose his Confessions structurally and thematically analogous to Augustine's Confessions to refute Augustine's theology and convey his answer to the problem of secular society. I demonstrate their relationship by comparing them according to their structural and thematic similarities. This study will contribute to the study of the relationship between modernity and Christianity and that between secularization and religion. / Thesis (PhD) — Boston College, 2009. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Political Science.

Boston University. University Professors Program Senior theses. / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / 2031-01-02

Texte remanié de: Th. doct.--Philos.--Paris 10, 2000. Titre de soutenance : L'idée de convenance dans la pensée de Jean-Jacques Rousseau. / Bibliogr. p. 549-563. Index.