Tendo em vista o pluralismo religioso e a importância política que as tradições religiosas e as comunidades de fé assumiram nos últimos anos, essa dissertação se dedica ao estudo do conceito moderno de tolerância a partir da interpretação pós-secular de Jürgen Habermas, a qual toma como base a concepção enunciada por Rainer Forst. Tal conceito tem papel de destaque na formação deliberativa da vontade de cidadãos que desejam reconhecer-se como iguais em sociedades marcadas por uma profunda diversidade cultural. O desafio foi, diante do multiculturalismo das sociedades modernas pluralizadas e secularizadas, identificar um procedimento capaz de atender à exigência que se impõe com o fato do pluralismo - um conceito de justiça eticamente neutro - sem, contudo, que isto se desse à custa do desrespeito às minorias religiosas e culturais. A reflexão acerca da tolerância e das dificuldades de sua realização nas sociedades contemporâneas tomou, em grande parte do estudo, o ponto de vista da diversidade religiosa e do crescente papel que a religião desempenha na esfera pública. / Considering the religious pluralism and the political significance that religious traditions and communities of faith have taken recently, the subject of this dissertation is the modern concept of toleration, starting from the post-secular perspective of Jürgen Habermas, which takes as its basis the conception enunciated by Rainer Forst. Such a concept plays a major role in the deliberative will-formation of citizens who wish to recognize themselves as equals in societies characterized by a deep cultural diversity. The challenge has been, in face of the multiculturalism of secular and pluralized modern societies, to identify a procedure capable of meeting the requirement that is imposed by the fact of pluralism - an ethically neutral concept of justice - without, however, disregarding religious and cultural minorities interests. The reflection on toleration took, most of the time, the point of view of the religious diversity and of the increasing role played by religion in the public sphere.

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Tendo em vista o pluralismo religioso e a importância política que as tradições religiosas e as comunidades de fé assumiram nos últimos anos, essa dissertação se dedica ao estudo do conceito moderno de tolerância a partir da interpretação pós-secular de Jürgen Habermas, a qual toma como base a concepção enunciada por Rainer Forst. Tal conceito tem papel de destaque na formação deliberativa da vontade de cidadãos que desejam reconhecer-se como iguais em sociedades marcadas por uma profunda diversidade cultural. O desafio foi, diante do multiculturalismo das sociedades modernas pluralizadas e secularizadas, identificar um procedimento capaz de atender à exigência que se impõe com o fato do pluralismo - um conceito de justiça eticamente neutro - sem, contudo, que isto se desse à custa do desrespeito às minorias religiosas e culturais. A reflexão acerca da tolerância e das dificuldades de sua realização nas sociedades contemporâneas tomou, em grande parte do estudo, o ponto de vista da diversidade religiosa e do crescente papel que a religião desempenha na esfera pública. / Considering the religious pluralism and the political significance that religious traditions and communities of faith have taken recently, the subject of this dissertation is the modern concept of toleration, starting from the post-secular perspective of Jürgen Habermas, which takes as its basis the conception enunciated by Rainer Forst. Such a concept plays a major role in the deliberative will-formation of citizens who wish to recognize themselves as equals in societies characterized by a deep cultural diversity. The challenge has been, in face of the multiculturalism of secular and pluralized modern societies, to identify a procedure capable of meeting the requirement that is imposed by the fact of pluralism - an ethically neutral concept of justice - without, however, disregarding religious and cultural minorities interests. The reflection on toleration took, most of the time, the point of view of the religious diversity and of the increasing role played by religion in the public sphere.

Submitted by Maria de Lourdes Mariano (lmariano@ufscar.br) on 2017-01-13T17:18:12Z No. of bitstreams: 1 RODRIGUES_Marcus_2016.pdf: 1835911 bytes, checksum: 64549d799bdfc8b9b67d8d60d8c2898c (MD5) / Approved for entry into archive by Maria de Lourdes Mariano (lmariano@ufscar.br) on 2017-01-13T17:18:21Z (GMT) No. of bitstreams: 1 RODRIGUES_Marcus_2016.pdf: 1835911 bytes, checksum: 64549d799bdfc8b9b67d8d60d8c2898c (MD5) / Approved for entry into archive by Maria de Lourdes Mariano (lmariano@ufscar.br) on 2017-01-13T17:18:29Z (GMT) No. of bitstreams: 1 RODRIGUES_Marcus_2016.pdf: 1835911 bytes, checksum: 64549d799bdfc8b9b67d8d60d8c2898c (MD5) / Made available in DSpace on 2017-01-13T17:18:37Z (GMT). No. of bitstreams: 1 RODRIGUES_Marcus_2016.pdf: 1835911 bytes, checksum: 64549d799bdfc8b9b67d8d60d8c2898c (MD5) Previous issue date: 2016-02-24 / Não recebi financiamento / The research now engendered has as a key objective to contribute to overcome the supposed obsolescence that was associated prematurely with the term “tolerance”, especially today. It performs a brief historical contextualization, as well as a biographical matrix, while considering authors who notably contribute to the semantic exploration of how tolerance has become synonymous with asymmetry, even though originally focused on mutual and equal consideration of human coexistence. This paper still investigates some philosophical aspects that underlie the understanding of the tolerant way of acting, based on its integration with rationality, elaborated bearing in mind ideas by Rouanet. Ideologies are presented as detractors of the tolerant way of acting when considering human relationships from the subject-object binomial, focusing on hierarchy. The communicative action of Habermas and Jasper’s Comprehensive present themselves as an alternative to the said binomial perspective. Weighted by Marcuse and Arendt, the limits and purposes of tolerating demonstrate the political importance of the discussion on the subject. Finally, it is intended to overcome the preconceptualization of this subject, since this is a naïve attitude, belonging to the ideological view aimed at domination. To achieve this, we used the initiatives taken up tolerance as a concept to be taught and therefore pedagogically located in school education. This was made possible by the philosophical foundations provided by Walzer and Freire, and also the intellectual efforts of practical proposals to teach to tolerate. / A pesquisa ora engendrada tem por objetivo maior contribuir para a superação da suposta obsolescência que apressadamente foi associada ao termo “tolerância”, sobretudo na atualidade. Realiza uma breve retomada histórica, de matriz biográfica e ao mesmo tempo considerando autores que notadamente contribuem para a exploração semântica de como a tolerância tornou-se sinônimo de assimetria mesmo sendo originalmente voltada para a consideração mútua e igualitária de convivência humana. São investigados ainda alguns aspectos filosóficos que fundamentam a compreensão do agir tolerante a partir de sua integração à racionalidade, elaborada a partir de Rouanet. As ideologias apresentam-se como detratoras do agir tolerante quando da consideração das relações humanas a partir do binômio sujeito-objeto incidindo em hierarquização. O agir comunicativo de Habermas e o Abrangente de Jaspers constituem-se como alternativa a perspectiva do referido binômio. Ponderados por Marcuse e Arendt, os limites e as finalidades de se tolerar evidenciam a importância política da discussão acerca do tema. Por fim, pretende-se a superação da pré-conceituação do tema, visto ser esta uma postura ingênua e pertencente ao parecer ideológico que visa à dominação. Para tanto, utilizaram-se as iniciativas de retomada da tolerância enquanto conceito a ser ensinado e, portanto, pedagogicamente situado na educação escolar. Isso foi tornado possível a partir dos fundamentos filosóficos de Walzer e Freire, e também dos esforços intelectuais das proposições práticas de se ensinar a tolerar.

Made available in DSpace on 2015-05-07T14:27:02Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 948253 bytes, checksum: 3c0d9b247b71a373519a1d1ec0764e94 (MD5) Previous issue date: 2011-04-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Cultural pluralism, as an inescapable social condition, throws the liberal democratic society in the challenge of dealing with diversity. There are many concepts of politics and ideology, many values, religions and ethnicities, but there is no axiological criteria that indicates which of them is the right choose. Before the impossibility of granting a steady and homogeneous social totality, it is necessary to search for a way to harmonize the diverse sectors and social groups in an inclusive manner. The object of this dissertation was to propose that one of these ways is the adoption of a political concept of toleration as recognition. From a critical interpretation of the liberal tradition of tolerance, represented by Locke, Mill and Rawls, this notion appears from the approximation between the theories of toleration and theories of recognition, in a way that to tolerate means the reciprocal action of recognizing the other as a right‟s subject. These rights, however, constitutes themselves as rights for minority groups, that seek to integrate the society through the recognition of their specific identities. During this research, the deductive methodology approach was used, from the general theories of philosophy and ethics to their practical application on the juridical and social problems derived from pluralism. Afterwards, the historical and functionalist methods were used to analyze the development of the concept of toleration and its theoretical implications. It was concluded that this conception of toleration as recognition is not only possible, but it is also what legitimates the formulation of the group rights as an instrument of social justice. / O pluralismo cultural, como condição social insuperável, lança, às sociedades democráticas liberais, o desafio de lidar com a diversidade. Existem diversos conceitos de política e ideologia, diversos valores, religiões e etnias, mas não existe qualquer critério valorativo que indique qual é a escolha mais acertada entre eles. Perante a impossibilidade de se garantir qualquer totalidade social homogênea e estável, é preciso buscar uma forma de harmonizar os diversos setores e grupos sociais de forma inclusiva. O objetivo dessa dissertação foi propor que uma dessas alternativas se traduz na adoção de uma concepção política de tolerância como reconhecimento. Partindo de uma interpretação crítica da tradição liberal da tolerância, representada por Locke, Mill e Rawls, essa noção surge da aproximação entre as teorias de tolerância e as teorias de reconhecimento, de modo que tolerar passa a significar a ação recíproca de reconhecer o outro como sujeito de direitos. Esses direitos, entretanto, constituem-se como os direitos de grupos cultuais minoritários, que buscam se integrar na sociedade através do reconhecimento de suas identidades específicas. No decorrer da pesquisa, foi utilizado o método de abordagem dedutivo, partindo de teorias gerais da filosofia e da ética, até sua aplicação prática nos problemas jurídico-sociais decorrentes do pluralismo. Depois, os métodos de procedimento histórico e funcionalista foram utilizados para analisar o desenvolvimento do conceito de tolerância e suas implicações teóricas. Concluiu-se que essa concepção de tolerância como reconhecimento não só é possível, mas também é o que legitima a formulação dos direitos de grupo como um instrumento de justiça social.

Made available in DSpace on 2015-05-14T12:11:49Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 901931 bytes, checksum: 9baf3320936bcddc22b47e22d6bef443 (MD5) Previous issue date: 2011-10-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / There are many possible meanings for the word toleration, however, in this research, what is intended to analyze is a specific perspective of political toleration, that is, the toleration as recognition. The toleration as recognition is grounded in an type of political theory that, beginning with a criticism of the liberal tradition of toleration, in this research represented by the work of John Locke, Stuart Mill and John Rawls, tries to approximate the theories of toleration with the theories of recognition, in their turn represented by Charles Taylor, Axel Honneth, Nancy Fraser and Anna Elisabetta Galeotti. From this theoretical paradigm, it is intended to promote a complementation of the liberal tradition of tolerance, in a way to make it more inclusive. Recognize to tolerate begins to mean a positive action of reflexive understanding between individuals with divergent and conflicting conceptions of the good, that begins to self perceive themselves as subjects of reciprocal rights. This reformulation of the concept of toleration tends to be more efficient in the sense that is deals in a better way with the problems brought by multiculturalism in the democratic contemporary societies. In the end, it is concluded that this new meaning of tolerance is not only possible, but also changes itself into an instrument of social and political justice. / Existem diversos sentidos possíveis para o termo tolerância, entretanto, nesta pesquisa, o que se pretende analisar é uma perspectiva específica de tolerância política, qual seja, a tolerância como reconhecimento. A tolerância como reconhecimento se fundamenta em uma espécie de teoria política que, partindo de uma crítica à tradição liberal da tolerância, representada, nesta pesquisa, pelas obras de John Locke, Stuart Mill e John Rawls, tenta aproximar as teorias de tolerância com as teorias de reconhecimento, por sua vez representadas por Charles Taylor, Axel Honneth, Nancy Fraser e Anna Elisabetta Galeotti. A partir desse paradigma teórico, pretende-se promover uma complementação da tradição liberal da tolerância de modo a torná-la mais inclusiva. Reconhecer para tolerar passa a significar uma ação positiva de entendimento reflexivo entre indivíduos com concepções de bem divergentes e conflitantes, que passam a se autoperceberem como sujeito de direitos recíprocos. Essa reformulação do conceito de tolerância passa a ser mais eficiente no sentido de que lida melhor com os problemas trazidos pelo multiculturalismo nas sociedades democráticas contemporâneas. Ao fim, conclui-se que esse novo sentido de tolerância não é apenas possível, mas também se transforma em um instrumento de justiça social e política.

Thesis concerns about ethical heritage of the holocaust education in projects which are realized by KreBul, o.s. In theoretical part, the multicultural education and of present world was chracterized as a world of meeting different cultures; it is focused on the issue of the Jewish genocide in World War II. In the second stage of theoretical part, there are introduced particular activities of KreBul, o.s., which are oriented on the holocaust education in the spirit of multicultural enlightenment. Perception and understanding of events linked with the holocaust with a focus on the classification of lectural activities is considered in practical part of the thesis. Viewpoint of young people on the theme of the holocaust is gained by interpretation and analysis of individual answers of respondents; particulary the ethical viewpoint on education about events from the end of World War II and perception of some ethical categories (evil, suffering).

O objetivo deste trabalho é apresentar argumentos a favor de uma concepção igualitária de liberalismo político. Em primeiro lugar, apresenta-se uma classificação dos diferentes tipos de liberalismos políticos contemporâneos: (i) liberalismo do medo, (ii) liberalismo antifundacionista, (iii) liberalismo ético e (iv) liberalismo igualitário. A partir dos princípios de tolerância desenvolvidos em cada um deles, procura-se defender um ideal de razão pública como o melhor critério de justificação para regular o uso da coerção política entre cidadãos livres e iguais. / The work has two main goals. It attempts to provide arguments for the egalitarian branch of political liberalism. At first place, it is presented four types of possible political liberalisms: (i) the liberalism of fear, (ii) antifoundationalist liberalism, (iii) ethical liberalism and (iv) egalitarian liberalism. Departing from reasons for toleration offered by each of them, it argues that an ideal of public reason is the best way to conceive the use of political coercion on free and equal citizens.

Thomas Hobbes’s knowledge of religious doctrine, typology, and use religious rhetoric in his writings is often glossed over in an over-eager attempt to establish his preeminence as a founder of modern political theory and the social contract tradition. Such action, however is an injustice to Hobbes himself, who recognized that in order to establish a new, and arguably radical, political position founded upon reason and nominalist materialism he had to reform people’s understanding of religious revelation, and Christianity specifically. Rather than merely move to a new epistemological foundation, Hobbes was aware that the only way to ensure religion does become a phoenix was to examine and undermine the foundations of religious thought in its own terms. This reformation of religious language, critique of Christianity, and attempt to eliminate man’s belief in their obligation to God was done in order to promote a civil society in which religion was servant of the state. Through reforming religious language, Hobbes was able to demote religion as a worldview; removing man’s fear of the afterlife or obligation to obey God over a civil sovereign. Religious doctrine no longer was in competition with the civil state, but is transformed into a tool of the state, one which philosophically founds the modern arguments for religious toleration.

The purpose of this qualitative exploratory study was to explore, with former study abroad participants, their perceptions of how their experience abroad has influenced them. The results of the study provide recommendations to prospective study abroad participants and to those that develop and advise for programs. Ultimately, the recommendations inform these constituents of the challenges that occurred while abroad, how participants learned to manage the challenges, and how their attitudes have changed since returning from study abroad. The study is based on the following three assumptions: 1) Participants in the study are potentially still learning and growing from the experience; 2) Participants understand and acknowledge that one can reflect on such an experience; 3) The participants are able and feel comfortable speaking and writing about their experience and the overall influence of studying abroad. With the use of a purposive sampling strategy, data was obtained from former study abroad participants through interviews, critical incident responses, and a focus group. Eighteen participants completed the interview process and also submitted a critical incident response. The focus group was comprised of five additional individuals. The findings of the study stated: 1.) An overwhelming majority of participants described dealing with cross-cultural issues - developing relationships with locals, overcoming language barriers, and understanding values, traditions and ways of life. 2.) All participants indicated that they learned to overcome the challenges faced through conversation with others, specifically with friends and other students, local community residents, and family members. 3.) All participants said they saw an increase in their open-mindedness towards embracing new experiences and perspectives since returning from the study abroad experience. The main recommendations of the study were the following: 1.) The learning outcomes associated with study abroad experiences should be prioritized throughout the program development phase and advisement process. Reflective practice should also be incorporated in order to further a participant’s learning and development; and 2.) prospective study abroad students should have access to a variety of stakeholders and content in order to support them in the study abroad decision-making process. Finally, participants should willingly engage in the decision-making process to ensure that they are making an informed decision.