Made available in DSpace on 2015-04-14T13:54:58Z (GMT). No. of bitstreams: 1 411013.pdf: 564182 bytes, checksum: c4b1a24a95bad17c417660dc3fd51af8 (MD5) Previous issue date: 2008-11-15 / Neste trabalho abordamos, na obra de F. Schiller, a reflex?o est?tica da arte e do belo. Saber e conhecer, sentimento e princ?pios, mat?ria e forma, sentir e pensar, s?o constituintes do homem em igualdade e medida, segundo Schiller, e constituem aqui o foco principal de nosso interesse. A arte e o belo relacionam-se intimamente no homem f?sico e moral. O impulso sens?vel e formal equilibram-se em unidade no impulso da beleza, l?dico e arte. A beleza por si s? seria suficiente para tir?-lo do estado natural e do estado passivo, ao que o belo leva-o a frui??o e ao jogo. Afian?a Schiller que, nele, o jogo suporta o fundamento da sua reflex?o filos?fica. No impulso est?tico, os impulsos vitais implicam-se e fundam-se a um s? tempo no ?nimo e no pensamento, na forma livre das coa??es externas. N?o obstante a vontade, querer e fazer implicam-se na reciprocidade est?tica, na conquista da autonomia e da liberdade do fazer-se humano e suas lides

This thesis draws on Michel Foucault's late work on the practices of the self to ask whether the ascetic practices and patterns of action suggested by contemporary computer games, which afford players the opportunities to pursue their own self-set goals, further what might be called a 'wandering' away from ourselves, a 'transformation' or 'transfiguration' of what we are. If self-formation is now a terrain on which power and resistance plays out, it is critical to be able to identify pernicious practices that may bind us to the individualising techniques of power, as opposed to transformative ones that enable us to refuse who we are in the move towards freedom. Broaching this question leads to considerations of the implicit ethical foundations presupposed by Foucault's anti-normative ethico-aesthetics, and the limitations of its appeal to a coherence or style seemingly without rules. These considerations have implications for the way in which we understand the practices of self-constitution in computer games. I question whether there is an isomorphism between the way in which power - understood through Foucault's concept of 'governmentality' - works in the present, and the way in which computer games set the conditions under which player practices take place. We are prompted by both to develop a non-coercive relation to a 'truth' through an impetus that originates from us. Computer games are about our identification with processes, which are strengthened by the feedback loops in the game and by the mode of being we elect to adopt as a hexis. Such a structure, however, is insufficiently rigid for computer games to produce discrete subjectivities, and analyses of them must be sensitive as to whether there are any systematic concatenation of player responses. To this end, I suggest a framework, based on Foucault's orthogonal understanding of power-subject, for uncovering the 'rationalities' within games, which are the conditions under which players' practices of the self take place, and which give rise to certain practices of self-constitution over others. It depends on our being able to find or infer player typologies, which are then analysed for their similar patterns of action. This framework is applied to a case study: levelling-up in The Elder Scrolls IV: Oblivion. On the basis of six typologies, a prominent structure of calculative anticipation and deferral emerges, as well as the existence of what is called a super-instrumental approach. In order to disambiguate these findings with respect to their transformative potential, I turn to the transcendental signifiers in Foucault's work and consider the practices of the self as seeking a balance between reason and sense - they are revisited through the lens of Schiller's play drive. This concretises the argument that if the practices of the self are thought capable of moving us towards freedom, we must assume the existence of non-cognitive faculties within us that, when engaged, enable us to be able to distinguish between positive and pernicious self-formation. Given that these judgments cannot be cognitively communicated, we ought to refrain from prescriptivism, yet do have recourse to standards. However, our efforts to cognitively understand this aesthetic interplay between reason and sense are certainly not without importance.

Inaug.-diss.--Leipzig. / Lebenslauf.

No description available.

Esta tesis acepta el carácter polimórfico del pragmatismo, acepta de buen grado que se trata siempre de una orientación más que de una escuela de pensamiento. Y al hacerlo constituye una nueva herejía, una hipótesis que está a mitad de camino de la interpretación ecuménica de William James y la más sediciosa de Charles Peirce. Intenta encontrar aquellas tesis que hacen del pragmatismo un nuevo nombre para una vieja forma de conducir la polémica acerca del realismo.

The author's Habilitationsschrift--Freiburg, 1977. / Includes text in French and Swedish. Includes bibliographical references (p. 363-381) and index.

Submitted by Maurílio Figueiredo (maurilioafigueiredo@yahoo.com.br) on 2013-02-28T19:45:15Z No. of bitstreams: 1 DISSERTAÇÃO_TarefaInfinitaSchiller.pdf: 599569 bytes, checksum: 221dd18ddf5d3a0102aff91d78c59657 (MD5) / Approved for entry into archive by Neide Nativa (neide@sisbin.ufop.br) on 2013-03-04T18:41:07Z (GMT) No. of bitstreams: 1 DISSERTAÇÃO_TarefaInfinitaSchiller.pdf: 599569 bytes, checksum: 221dd18ddf5d3a0102aff91d78c59657 (MD5) / Made available in DSpace on 2013-03-04T18:41:07Z (GMT). No. of bitstreams: 1 DISSERTAÇÃO_TarefaInfinitaSchiller.pdf: 599569 bytes, checksum: 221dd18ddf5d3a0102aff91d78c59657 (MD5) Previous issue date: 2009 / Este trabalho pretende investigar em que medida e de que maneira Friedrich Schiller desenvolveu uma teoria da escrita filosófica. Para tanto, recorremos às suas influências filosóficas diretas, sobretudo suas leituras de Kant, assim como nos dispusemos a procurar em outros escritos, como os textos sobre o teatro e suas obras dramáticas, as referências que pudessem contribuir para a execução desta empreitada. As reflexões de Schiller sobre o tema nos surpreenderam positivamente, o que nos levou, inclusive, a buscar na filosofia contemporânea os desdobramentos das suas ideias sobre a disputa entre a filosofia, a ciência e a arte pelo papel preponderante na formação cultural da humanidade (Bildung). Afinal, este fora o contexto político e histórico de suas investigações, que ele jamais deixou de lado em seu pensamento. _______________________________________________________________________________________________________________________________________ ABSTRACT: This work intends to investigate how far and in what manner Friedrich Schiller has developed a theory of philosophical writing. For that, reason, we have invoked his direct philosophical influences, especially his readings of Kant. We have also looked upon some of his writings, to say, his texts about drama and some plays, in order to find references that could lead us to such a conclusion. Schiller‟s thoughts about writing have positively surprised us, what lead up to a deeper search of the consequences, in contemporary philosophy, of his ideas on a possible dispute among philosophy, science and art for a principal and historical context of his investigations, which has never been diminished in this thought.

The strong-minded woman as a character capable of genuine self-determination has not received nearly as much literary attention and study as the less psychologically and socially aware sublime woman, the innocent woman, and the femme fatale. Consequently, the strong-minded woman is only an occasional literary phenomenon and is absent entirely during some literary periods. Thus the purpose of this thesis is to establish that the strong-minded woman exists as a literary figure, that she is a fully developed character capable of forming meaningful and even traditional relationships when allowed by circumstances. She is capable of relying on her own abilities and is willing to take the consequences stemming from her actions.

In the wake of the French Revolution and the failure of subsequent governments to enact humanistic reforms, Schiller observed in frustration that “a great moment has found a little people…” As we emerge from a once-in-a-century pandemic, navigating crisis after crisis amidst uncertainty and instability, it is easy to sympathize with Schiller’s frustrations. For parents and teachers, the pandemic and its effect on public education have been eye-opening, and present a clear call to action. We are currently in an important historical moment with both challenges and opportunity. For education theorists and policy makers, this moment calls for a rethinking and reimagining of our schools (and schooling), if not our entire educational paradigm. This is a moment that calls for a re-evaluation of contemporary education reform - a deeply flawed movement guided largely by assessment and accountability culture. Unfortunately, this moment has been met by characteristic smallness and a lack of imagination and dedication to our public commons and social infrastructure of which our schools are an integral component. It is not a reimagining to defund public education; and it is not a reimagining to transfer our current, inadequate curriculum (guided by a flawed neoliberal paradigm) onto a synchronous or asynchronous digital platform. This moment called for imagination, creativity, kindness and audacity, but instead we got a doubling down on efficiency, assessment, and a model of schooling closer to “educational accounting” than anything even remotely resembling a rich and broad humanistic education. The goal of this dissertation is in part to highlight an important concept that could broaden our thinking about contemporary education. That thing is play, not in a narrow, gamified sense but rather the robust rich conception paidia. In this dissertation, I argue we must re-engage with paidia in order to reclaim the ancient notion of paideia, or an ideal education in the broadest sense. This exploration of the serious play as the basis of education in the philosophical tradition begins with Plato, Aristotle, and others in Greek antiquity, and evolves through the thought of Kant, Schiller, Heidegger, Gadamer, Dewey, and others. Once we have traced this concept from its foundational discussion in Plato’s philosophical dialogues through German romanticism and into the 20th century and beyond, we can put this concept into conversation with contemporary schooling and the philosophical underpinnings of contemporary education reform. We also will look at how this idea of a broad, engaging education has been lost, what is at stake if we lose it permanently, and what paidia can offer our present age with respect to reimagining education for a post-pandemic 21st century. This discussion attempts to retrieve something important from the tradition of thinking about education more broadly - paideia - education not merely as a matter of utility, efficiency, or credentialing, but also as a matter of justice. This discussion will inform our understanding of education as a matter of justice and lifelong learning that encourages real fulfillment and has the potential to open structures and potentialities. We will demonstrate that the concept and history of paidia are relevant for reflecting on the impoverished education paradigm we have today, but it is also helpful in pointing the way towards a new paradigm.

Submitted by Cássio da Cruz Nogueira (cassionogueirakk@gmail.com) on 2017-10-19T16:21:24Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_ComposicoesEsteticasSchiller.pdf: 866847 bytes, checksum: 072b983780e64384e1ddfe7604feeb44 (MD5) / Approved for entry into archive by Edisangela Bastos (edisangela@ufpa.br) on 2017-12-13T17:27:26Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_ComposicoesEsteticasSchiller.pdf: 866847 bytes, checksum: 072b983780e64384e1ddfe7604feeb44 (MD5) / Made available in DSpace on 2017-12-13T17:27:26Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_ComposicoesEsteticasSchiller.pdf: 866847 bytes, checksum: 072b983780e64384e1ddfe7604feeb44 (MD5) Previous issue date: 2017 / Quando se fala em estética qual a primeira imagem que nos vem à mente? A cada pessoa que se faça essa pergunta poderemos ter uma resposta diversa, tamanha a plasticidade do termo. Diante desta plasticidade, a presente investigação tem como ponto principal discutir o papel da estética na formação humana, tecendo um interlúdio composicional entre alguns aspectos de duas insignes teorias filosóficas que cotejam a importância da arte e a formação humana do ponto de vista estético, a saber, a perspectiva estética de Friedrich Von Schiller contidas mormente em suas obras A educação estética do homem numa série de cartas e Poesia ingênua e sentimental, bem como a teoria estética de Friedrich Nietzsche diluída em obras como O nascimento da tragédia, A filosofia na época trágica dos gregos e Humano, demasiado humano. O debate a ser suscitado entre esses pensadores e suas perspectivas estéticas perpassará suas principais concepções acerca da estética, tentando vislumbrar em que pontos tais teorias filosóficas se encontram, para uma possível visualização da estética como elemento amalgamado às práticas formativas. Diante disso, e tomando a estética como pedra angular da formação plena do ser humano, esteio que foi soterrado, cumpre-nos a tarefa de relevar o seu valor formativo na educação. Pelo prisma sensível destes pensadores, veremos o feixe de luz que nos ajudará a refletir sobre de que maneiras a estética está amalgamada à educação, aqui entendida de modo amplo como formação. / When talking about aesthetics what is the first image that comes to mind? To each person we ask this question we may have a different answer, due to the plasticity of the term. In the face of this plasticity, the present research has as main point to discuss the role of aesthetics in human formation, weaving a compositional interlude between some aspects of two philosophical theories that compare the importance of art and human formation from the aesthetic point of view, namely, the aesthetic of Friedrich von Schiller presented mainly in his works Letters Upon The Aesthetic Education of Man and Naive and sentimental Poetry, as well as the aesthetic theory of Friedrich Nietzsche diluted in works such as The Birth of Tragedy, Philosophy in the tragic age of the greeks and Human, all too human. The debate made between these thinkers and their aesthetic perspectives will cross their main conceptions about aesthetics, trying to glimpse at what points these philosophical theories are, for a possible visualization of aesthetics as an element amalgamated to the formative practices. Faced with this, and taking the aesthetic as the cornerstone of the full formation of the human being, a pillar that has been buried, we have the task of emphasizing its formative value in education. Through the sensitive prism of these thinkers, we will see the beam of light that will help us reflect on how aesthetics is amalgamated into education, understood here broadly as formation.