Inaug.-diss.--München. / "Zur literatur": p. [5]-6.

Universiẗat, Diss., 2003--Marburg.

Th. Ph. D.--Chicago--University of Chicago, 1938. / Bibliogr. p. 74-80.

Statements in Schiller's early essays seem to suggest that he adhered to the view of the dramatic illusion as a temporary escape from reality, an experience in which the spectator is encouraged to forget that he is in the theatre and be caught up in a deceptive and convincing illusion. Analysis of Schiller's dramatic and aesthetic theory and of his correspondence from 1790 onwards, however, shows that the ideas of moral freedom, aesthetic harmony and of the autonomy of art led Schiller to reject the ideal of convincing illusion which was current and popular in his time. In its place he wished to encourage awareness of the illusory nature of the stage action and drama which was obviously different from everyday reality in its subject matter and style. Analysis of Schiller's plays from Wallenstein to Wilhelm Tell shows that Schiller aimed at illusion of this type in his own practice. With reference to the dramatic illusion, Schiller's views actually come close to those of Brecht, in spite of statements to the contrary in Brecht's Kleines Organon für das Theater. The detailed analysis of Schiller's theory and of his later plays is preceded firstly by a chapter on problems associated with the topic of the dramatic illusion. Secondly, a background chapter considers influential developments in drama, dramatic theory and in aesthetics from the origins of western drama in Greek classical tragedy to the theatre of Schiller's time, to establish possible influences on Schiller or similarities between his views and existing traditions, and to suggest Schiller's position with regard to his contemporaries and to the historical development of the dramatic illusion.

No description available.

Este trabalho consiste na tradução das Instituições de Filosofia Moral: para o uso dos estudantes da faculdade de Edimburgo, de Adam Ferguson. As lições foram publicadas em 1769 com o intuito de servir como um manual de filosofia moral; assim, compreendem os principais conceitos da filosofia britânica. Na introdução, apresentamos de modo geral os temas trabalhados por Ferguson no Um ensaio sobre a história da sociedade civil (1767) e nas Instituições, principalmente no que diz respeito à análise da natureza do homem para a fundamentação da moral. Com a presente tradução das Instituições, pretendemos trazer para o português um importante texto do iluminismo e indicar sucintamente a influência de Ferguson sobre o pensamento de Friedrich Schiller, autor de A educação estética do homem, com a aproximação dos conceitos fergusonianos de propensão (propensity) e de jogo (play) ao conceito de impulso lúdico (Spieltrieb) de Schiller. Por esse motivo, incluímos também, em forma de notas, trechos dos comentários de Christian Garve, cuja tradução das Instituições, de 1772, foi, na época, a mediação à leitura do autor escocês nos círculos intelectuais alemães. / This work is a translation of the Institutes of Moral Philosophy: for the use of students in the College of Edinburgh, by Adam Ferguson. The lessons were published in 1769 in order to be used as a manual of moral philosophy, thus, it comprises the main concepts of the British philosophy. In the introduction, we present the general themes discussed by Ferguson in An essay on the history of civil society (1767) and in the Institutes, especially with regard to the analysis of mans nature to the foundation of morality . With this translation of the Institutes, we intend to bring to the Portuguese an important text of the Enlightenment and briefly indicate Ferguson\'s influence on the thought of Friedrich Schiller, author of The aesthetic education of man, with the approach of Fergusons concepts of propensity and play and Schillers concept of play drive (Spieltrieb). For this reason, we have also included, in the form of notes, excerpts from Christian Garves comments, whose translation of the Institutes of 1772 was at the time the reading mediation of the Scottish authors in German intellectual circles.

A proposta estruturante deste trabalho é problematizar, em diferentes temas, o lugar das preocupações estéticas ou sensíveis nos textos de Kant à luz de A Educação Estética do Homem. Partindo sempre da letra de Kant, elaboramos as questões e as posturas desse autor no que diz respeito ao campo estético no modo da escrita kantiana, na formulação dos princípios morais e na promoção da tarefa moral entre os homens. O nosso objetivo é, por um lado, ressaltar a importância dessas questões e, por outro lado, mostrar a possibilidade de, sem desrespeitar os princípios kantianos, assumir posturas distintas das de Kant. Nesse empreendimento, Schiller, enquanto poeta-filósofo ou filósofo-poeta, mostra-se sobretudo na obra supracitada o autor que, de maneira destacável, compreende os princípios da razão e defende uma postura original de exercitá-los. Reconhecendo que a sensibilidade não tem muito a acrescentar na fundamentação de princípios racionais defendida pelo entendimento analítico, Schiller reserva-lhe um papel totalmente diferente no que se refere ao desafio humano de agir segundo tais princípios num mundo em que as contingências nunca se fazem ausentes (num mundo ininterruptamente pulsante). Se a compreensão exata da legislação da razão necessita atravessar o caminho escolástico ou analítico das Críticas, sendo, portanto, acessível a poucos homens, a tarefa da razão necessita se apresentar como exequível a todo e qualquer homem que a queira. Não se trata aqui de afirmar que a educação estética executa melhor essa tarefa que o projeto do esclarecimento, mas apenas que aquela educação, embora se coloque numa perspectiva plenamente humana, não representa um perigo à pureza ou incondicionalidade da razão. / The main purpose of this work is to discuss, on different themes, the place of aesthetic or sensitive concerns in Kant\'s texts since the Letters upon Aesthetic Education of Man. Always starting from the letter of Kant\'s philosophy, we prepared the issues and postures of this author with regard to the aesthetic field in Kant\'s writing style, in the formulation of moral principles and the promotion of moral task among men. Our objective is, on the one hand, stress the importance of these issues and, on the other hand, show the possibility of, without breaching the Kantian principles, assume different postures of Kant. In this endeavor, Schiller, as a poet-philosopher or philosopher-poet, shows - especially in the aforementioned work - the author who, in a remarkable way, understands the principles of reason and defends a unique position to apply them. Schiller acknowledges that the sensitivity does not have much to add in the grounds of rational principles defended by the analytical understanding. Regarding the human challenge to act on these principles in a pulsating world, where contingencies are never absent, Schiller assigns to the sensitivity a totally different role. If the exact understanding of the legislation of reason need to go through the scholastic or analytical way of Kants Critiques, and need be accessible to few men, the task of reason needs to present itself as feasible to every man who wants to. It is not about asserting that the aesthetic education performs better this task than the project of enlightenment, but only that such education, although it puts a fully human perspective, does not represent a danger to the purity and absoluteness of reason.

Texte remanié de: Dissertation--Philosophische Fakultät für Sprach- und Literaturwissenschaften II--München--Ludwig-Maximilians-Universität, 2004. / Bibliogr. p. 325-347.

Texte révisé de: Dissertation--Jena--Friedrich-Schiller-Universität, 2005/2006. / Bibliogr. p. 391-424.

Issued also as thesis, Basel. / Bibliography: p. 325-335.