Philosophy, Practical and Systematic Theology / (D.Th(Systematic Theology))

Thesis (MA(Fine Arts))--University of Pretoria, 2006. / Includes bibliographical references. Available on the Internet via the World Wide Web.

Made available in DSpace on 2014-06-11T19:32:48Z (GMT). No. of bitstreams: 0 Previous issue date: 2012-03-28Bitstream added on 2014-06-13T18:44:14Z : No. of bitstreams: 1 lopes_d_dr_assis.pdf: 1069249 bytes, checksum: 0a5b8171774a68c5309731bf2c8157bd (MD5) / Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) / Cecília Meireles é escritora da vida, procurando descrever, de modo poético, a existência humana. No jogo de palavras-cifras, a autora busca encontrar respostas ou apontar caminhos às suas próprias indagações, que no fundo, são universais. Solombra é um dos veículos eleitos pela poetisa para esse desvelamento do ser. Desvelamento que é a ―síntese final e plena de toda a trajetória filosófica e mística idealizada muito antes de Viagem‖ pela autora, segundo Boberg (1989). Última obra ceciliana (1963) publicada em vida torna-se peculiar mesmo ao tratar de temas já caros à autora: estar-no-mundo, efemeridade, ser-para-amorte e angústia diante da vida. Solombra mostra o ser em conflito que, em oposição às situações concretas e angustiantes em que vive, vê a possibilidade de transcendência. Estes traços ―existenciais‖ são o que permeiam os objetivos desse estudo, uma vez que a poesia ceciliana possui a capacidade de colocar o ser em relação direta com o Ser, posição que outrora já fora privilegiada pelo Simbolismo, e que também está no filósofo Heidegger, que nos dá uma nova chave de leitura para os poemas. Preocupação é tirar da sombra à claridade os segredos. Isso se dá implicitamente, nos símbolos e enigmas que a escritora nos lança a todo o momento. Filosofia é apenas suporte teórico. A intenção primeira é fazer um estudo literário, ou seja, o suporte reflexivo do existencialismo é útil na medida em que amplia o horizonte do leitor e as possibilidades de leitura, além de mostrar um traço da modernidade de Cecília. Heidegger admite que a completa alétheia do ser se dá na linguagem poética, única autêntica para ele, por ser a ―casa do ser‖, ponto de partida para iluminação de toda existência e verdade. E a poesia ceciliana colabora nesse desvelamento / Cecília Meireles is a writer of life, who wants to describe, in a poetic way, the human existence. In her code words play, she search find answers or show ways to her own indagations, which are, actually, universal questions. Solombra is one of the vehicles elect by the poetess to that alétheia of being. That is ―the final and complete synthesis of the entire mystic and philosophical trajectory which was idealized by her still before Viagem‖, according Boberg (1989). Last cecilian work (1963) published in life, it becomes peculiar even when it treats beloved themes to her: being-in-the-world, ephemerality, being-to-thedeath and aguish in front of life. Solombra shows the being in conflict that, in opposition to the concrete and anguish situations in what it lives, sees the transcendence possibility. Those ―existential‖ treats are what permeate the objectives of this work, since poetry has the capacity of put the being in direct relation to the Being, position that in former times was privileged by Symbolism and that are also into Heidegger´s thoughts, who give us a new reading key to her poems. A preoccupation is bring out by shadows to the clarity the secrets. This is given implicitly, in symbols and enigmas that the writer cast to us all moments. The philosophy is just a theorical instrument. The first intention is realize a literary study, or better, the existentialism reflexive support is useful when amplify the reader horizon and the possibilities of reading, besides to show a Cecilia Meireles modern treat. Heidegger admits that the complete being alétheia happens in the poetry language, unique and authentic to him, because it the ―being house‖, start point to the illumination of all existence and truth. And the cecilian poetry collaborates in that clarification

Pesquisar o tema Dança e transcendência: fragmentos de espiritualidade na contemporaneidade, tendo como motivação encontrar respostas ainda que provisórias e inacabadas, sobre a tentativa humana em sua busca existencial por sentido. A partir dos relatos das experiências de nove artistas da dança presentes no cenário pernambucano, foi possível estabelecer relações de suas trajetórias dançadas na contemporaneidade com as dimensões de transcendência e espiritualidade. A entrega de cada artista entrevistado revelou inspiradoras biografias construídas através da dança, o que possibilitou constituir o eixo desse trabalho. As escolhas dos artistas foram equivalentes às suas contribuições e a permanência de suas atividades em variados estilos e segmentos sociais. Os dados foram coletados em entrevista semiestruturada. Nas entrevistas, os artistas revelam uma espiritualidade e a relação com Deus, fora do contexto institucional religioso, o que reflete a dinâmica de transformação do fenômeno religioso na contemporaneidade. A imbricada dinâmica entre dança, transcendência e espiritualidade, permanece produzindo vias de acesso para que o ser humano possa encontrar o caminho de sua totalidade. Este trabalho revela de forma sintetizada, a complexa relação entre dança, transcendência e espiritualidade, sendo necessária a continuidade de novos estudos que possam aprofundar os conhecimentos em torno dessa problemática. / Search the theme "Dance and transcendence: spirituality fragments in contemporary times", with the motivation to find answers even if provisional and unfinished, on human attempt at existential search for meaning. From the reports of the experiences of nine artists Dance Gifts in Pernambuco scenario, it was possible to establish relationships of their trajectories in contemporary danced with the transcendence and spiritual dimensions. The delivery of each interviewee revealed inspiring artist biographies built through dance, allowing underpin this work. The choices of the artists were equivalent to their contributions and the permanence of its activities in varied styles and social segments. Data were collected in semi-structured interview. In interviews, the artists reveal a spirituality and relationship with God, out of religious institutional context, which reflects the dynamics of transformation of religious phenomenon nowadays. The intertwined dynamics between dance, transcendence and spirituality, remains producing access roads so that the human being can find his way full. This work reveals synthesized form, the complex relationship between dance, transcendence and spirituality, requiring develop new studies that could deepen the knowledge about this issue.

Orientador: Ana Maria Domingues de Oliveira / Banca: Leila Carolina Vilas-Boas Gouvêa / Banca: Guacira Marcondes Machado Leite / Banca: Ana Maria Lisboa de Mello / Banca: Paulo César Andrade da Silva / Resumo: Cecília Meireles é escritora da vida, procurando descrever, de modo poético, a existência humana. No jogo de palavras-cifras, a autora busca encontrar respostas ou apontar caminhos às suas próprias indagações, que no fundo, são universais. Solombra é um dos veículos eleitos pela poetisa para esse desvelamento do ser. Desvelamento que é a ―síntese final e plena de toda a trajetória filosófica e mística idealizada muito antes de Viagem‖ pela autora, segundo Boberg (1989). Última obra ceciliana (1963) publicada em vida torna-se peculiar mesmo ao tratar de temas já caros à autora: estar-no-mundo, efemeridade, ser-para-amorte e angústia diante da vida. Solombra mostra o ser em conflito que, em oposição às situações concretas e angustiantes em que vive, vê a possibilidade de transcendência. Estes traços ―existenciais‖ são o que permeiam os objetivos desse estudo, uma vez que a poesia ceciliana possui a capacidade de colocar o ser em relação direta com o Ser, posição que outrora já fora privilegiada pelo Simbolismo, e que também está no filósofo Heidegger, que nos dá uma nova chave de leitura para os poemas. Preocupação é tirar da sombra à claridade os segredos. Isso se dá implicitamente, nos símbolos e enigmas que a escritora nos lança a todo o momento. Filosofia é apenas suporte teórico. A intenção primeira é fazer um estudo literário, ou seja, o suporte reflexivo do existencialismo é útil na medida em que amplia o horizonte do leitor e as possibilidades de leitura, além de mostrar um traço da modernidade de Cecília. Heidegger admite que a completa alétheia do ser se dá na linguagem poética, única autêntica para ele, por ser a ―casa do ser‖, ponto de partida para iluminação de toda existência e verdade. E a poesia ceciliana colabora nesse desvelamento / Abstract: Cecília Meireles is a writer of life, who wants to describe, in a poetic way, the human existence. In her code words play, she search find answers or show ways to her own indagations, which are, actually, universal questions. Solombra is one of the vehicles elect by the poetess to that alétheia of being. That is ―the final and complete synthesis of the entire mystic and philosophical trajectory which was idealized by her still before Viagem‖, according Boberg (1989). Last cecilian work (1963) published in life, it becomes peculiar even when it treats beloved themes to her: being-in-the-world, ephemerality, being-to-thedeath and aguish in front of life. Solombra shows the being in conflict that, in opposition to the concrete and anguish situations in what it lives, sees the transcendence possibility. Those ―existential‖ treats are what permeate the objectives of this work, since poetry has the capacity of put the being in direct relation to the Being, position that in former times was privileged by Symbolism and that are also into Heidegger's thoughts, who give us a new reading key to her poems. A preoccupation is bring out by shadows to the clarity the secrets. This is given implicitly, in symbols and enigmas that the writer cast to us all moments. The philosophy is just a theorical instrument. The first intention is realize a literary study, or better, the existentialism reflexive support is useful when amplify the reader horizon and the possibilities of reading, besides to show a Cecilia Meireles modern treat. Heidegger admits that the complete being alétheia happens in the poetry language, unique and authentic to him, because it the ―being house‖, start point to the illumination of all existence and truth. And the cecilian poetry collaborates in that clarification / Doutor

This thesis comprises an exploratory study of the dynamic of communication symbols during growth and transcendence cycles of the unique individual. It moreover explores how the quintessence of the individual, the quantum self, transforms itself through the use of intrapsychic communication. The exploration focuses on the confluence of a subjective, inner experiential reality and reality as a social construct. This inner, subjective and experiential reality of the individual relates to the correspondence between the transcendence of consciousness and the creation of meaning derived from the Jungian constructs of archetypal images, symbols and myths. The eclectic nature of the study necessitates a multidisciplinary approach, and consequently, theories and constructs in Depth and Transpersonal Psychology, the New Physics (Quantum Physics), Complexity and Chaos Theories, Mysticism, and Philosophy are explored and integrated with contemporary communication notions of the self, symbols and consciousness. Integration and inclusiveness consequently form the bedrock of this study. Archetypal communication symbols are considered as the derivatives of a subjective, inner reality. The exploration and comprehension of an inner reality are considered to be of prime significance to the transcendence of the self: the individual as a unique multifarious being. An archetypal and mythical semiotic textual analysis of ‘The Alchemist’ by Paolo Coehlo, and an individual case analysis of dream symbols and a self-report based on the interpretation of a dream theme by using active imagination indicate that a transcendental spirituality, and consequently an inner, subjective transcendental reality are imminent in the individual. An intrinsic need for equanimity and unity is reflected in the images, symbols and myths of the Self as archetype of meaning nested in the collective unconscious. Ensuing from the exploration in this study, an experiential and ‘lived’ theory and model of the dynamic process of intrapsychic communication are described and depicted. Moreover, the employment of archetypal images, symbols and myths of the Self during intrapsychic communication are described and contrasted with a complex adaptive system. The relationship between the self, consciousness, and intrapsychic communication is hence depicted and described in terms of an experiential theory of intrapsychic communication as a complex adaptive system iterating between balance and harmony, and chaos. Intrapsychic communication, which represents all the levels of communication within the Self with its corresponding levels of consciousness, facilitates both awareness and integration of the inner subjective reality, and the external socio-cultural reality of the ego which is at the core of the Self. It is asserted that the transcendence of consciousness cannot be experienced as a distinct experience. Rather, intrapsychic communication facilitates a sense and experience of the Self by an individual through the use of archetypal images, symbols and myths as represented in dream experiences of an individual and the text of a modern narrative. The inclusion of the archetypal spiritual dimension of the Self and the indication of an intrinsic need for wholeness, unity and transcendence in intrapsychic communication, alludes to a shared innate and universal heritage which cuts across all cultural and racial boundaries. Since the study is of an exploratory nature suggestions for further study and research are also made. / Dr. H.L. Venter

Made available in DSpace on 2017-06-01T18:12:56Z (GMT). No. of bitstreams: 1 decio_overarth_macedo.pdf: 488930 bytes, checksum: 208e5d18db17bc116cac273e6221db8c (MD5) Previous issue date: 2015-07-23 / Search the theme "Dance and transcendence: spirituality fragments in contemporary times", with the motivation to find answers even if provisional and unfinished, on human attempt at existential search for meaning. From the reports of the experiences of nine artists Dance Gifts in Pernambuco scenario, it was possible to establish relationships of their trajectories in contemporary danced with the transcendence and spiritual dimensions. The delivery of each interviewee revealed inspiring artist biographies built through dance, allowing underpin this work. The choices of the artists were equivalent to their contributions and the permanence of its activities in varied styles and social segments. Data were collected in semi-structured interview. In interviews, the artists reveal a spirituality and relationship with God, out of religious institutional context, which reflects the dynamics of transformation of religious phenomenon nowadays. The intertwined dynamics between dance, transcendence and spirituality, remains producing access roads so that the human being can find his way full. This work reveals synthesized form, the complex relationship between dance, transcendence and spirituality, requiring develop new studies that could deepen the knowledge about this issue. / Pesquisar o tema Dança e transcendência: fragmentos de espiritualidade na contemporaneidade , tendo como motivação encontrar respostas ainda que provisórias e inacabadas, sobre a tentativa humana em sua busca existencial por sentido. A partir dos relatos das experiências de nove artistas da dança presentes no cenário pernambucano, foi possível estabelecer relações de suas trajetórias dançadas na contemporaneidade com as dimensões de transcendência e espiritualidade. A entrega de cada artista entrevistado revelou inspiradoras biografias construídas através da dança, o que possibilitou constituir o eixo desse trabalho. As escolhas dos artistas foram equivalentes às suas contribuições e a permanência de suas atividades em variados estilos e segmentos sociais. Os dados foram coletados em entrevista semiestruturada. Nas entrevistas, os artistas revelam uma espiritualidade e a relação com Deus, fora do contexto institucional religioso, o que reflete a dinâmica de transformação do fenômeno religioso na contemporaneidade. A imbricada dinâmica entre dança, transcendência e espiritualidade, permanece produzindo vias de acesso para que o ser humano possa encontrar o caminho de sua totalidade. Este trabalho revela de forma sintetizada, a complexa relação entre dança, transcendência e espiritualidade, sendo necessária a continuidade de novos estudos que possam aprofundar os conhecimentos em torno dessa problemática.

牟宗三的哲學系統建基於康德哲學，可謂眾所周知。不論批評抑或支持，論者均以牟宗三與康德表面上的親和關係而立論。本文嘗試擴闊相關課題的論域，論證牟宗三反覆申述的康德哲學，其實源於海德格的康德詮釋。他閱讀的康德，他建立的系統，均以「有限」與「超越」概念為焦點，這都是海德格影響下的結果。因此，本文的目標是雙重的：其一，重新評估牟宗三的哲學系統，我們應該重視他與海德格之間的對話，不應該只側重他與康德的關係；其二，顯示「有限」與「超越」概念如何有助我們重構中國哲學。 / 本文共分五章。第一章檢討學界現況，說明牟宗三與海德格之間關係的研究素被忽略，本文將論證海德格在牟宗三的哲學中扮演了關鍵的角色。第二、三章探討兩者哲學歷程上的相似性，點出兩人如何從生命哲學轉到存在論的研究。接下來的兩章，本文重點剖析牟宗三與海德格的兩個基本概念，一個是「有限」，另一個是「超越」。本文會研究牟宗三如何繼承海德格的概念，又如何使用這些概念來闡述他的存在論。牟宗三強調「智的直覺」並非出於誤解，那是他回應海德格基礎存在論的策略。 / It is well-known that Mou’s system of philosophy is constructed through a transformation of Kant’s philosophy. Both critics and followers of Mou make their stance based on the apparently intimate relation of his thought to Kant’s philosophy. My own inquiry will broaden this scope by trying to demonstrate how Mou’s much-discussed Kantianism is rooted in his close reading of Heidegger’s Kant interpretation. Under Heidegger’s influence, Mou’s own reading of Kant and his system of philosophy focus on the concepts of “finitude and “transcendence. Now the purpose of my thesis is twofold: first, the system of Mou’s philosophy should be reassessed through a dialogue with Heidegger, not merely with Kant; second, it will be shown how the reconstruction of the Chinese philosophy through concepts like “finitude and “transcendence is possible. / This thesis is divided into five chapters. The first chapter reviews the state of current scholarship on Mou’s relation to Heidegger. This issue is largely neglected. I will argue that it is Heidegger who plays a crucial role in Mou’s philosophical development. The second and the third chapters are concerned with the similarity of their approaches to philosophy, i.e. the transformation from a philosophy of life to ontology. The following two chapters focus on the two fundamental concepts of both Mou and Heidegger -- finitude and transcendence. I will investigate how Mou inherits Heideggerian concepts and uses them to articulate his own ontology. Taking this backdrop into consideration, the purpose of Mou’s emphasis on intellectual intuition comes to the foreground, which I understand not as the result of a misunderstanding of Kant’s, but as his strategy in response to Heidegger’s fundamental ontology. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 劉保禧. / Thesis submitted in 2012. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references (leaves 265-272). / Abstracts in Chinese and English. / Liu Baoxi. / 摘要 --- p.i / 鳴謝 --- p.iii / 目錄 --- p.iv / 引用與縮寫 --- p.viii / Chapter 第一章 --- 導論：隱匿的對話 --- p.1 / Chapter 1.1 --- 前言：海德格籠罩下的陰影 --- p.1 / Chapter 1.2 --- 文本根據：牟宗三筆下的海德格 --- p.5 / Chapter 1.2.1 --- 主題式的理解：牟宗三論西方哲人 --- p.6 / Chapter 1.2.2 --- 理論勁敵：牟宗三論海德格 --- p.10 / Chapter 1.2.2.1 --- 起點：上帝隱退與神聖之感 --- p.10 / Chapter 1.2.2.2 --- 誤讀：海德格與主體性 --- p.12 / Chapter 1.2.2.3 --- 轉折：海德格的康德詮釋 --- p.16 / Chapter 1.3 --- 理論根據：有限與超越 --- p.23 / Chapter 1.3.1 --- 柏拉圖的兩個世界 --- p.24 / Chapter 1.3.2 --- 牟宗三：兩個世界的圓融無礙 --- p.25 / Chapter 1.3.3 --- 海德格：時間、有限與超越 --- p.27 / Chapter 1.3.4 --- 有限與無限之爭 --- p.31 / Chapter 1.4 --- 本文定位 --- p.33 / Chapter 1.4.1 --- 學界現況：牟宗三與漢語哲學 --- p.33 / Chapter 1.4.1.1 --- 牟宗三與康德 --- p.36 / Chapter 1.4.1.2 --- 牟宗三與黑格爾 --- p.37 / Chapter 1.4.1.3 --- 牟宗三與海德格 --- p.40 / Chapter 1.4.2 --- 隱匿的對話 --- p.44 / Chapter 1.4.2.1 --- 「隱匿」 --- p.46 / Chapter 1.4.2.2 --- 「對話」 --- p.48 / Chapter 1.4.3 --- 研究範圍 --- p.50 / Chapter 1.4.4 --- 論文佈局 --- p.53 / Chapter 第二章 --- 生命：實況性與氣質 --- p.55 / Chapter 2.1 --- 前言：同一的思想軌跡 --- p.55 / Chapter 2.2 --- 海德格：生命、實況性與詮釋 --- p.56 / Chapter 2.2.1 --- 實況性的詮釋 --- p.59 / Chapter 2.2.1.1 --- 生命與實況性 --- p.60 / Chapter 2.2.1.2 --- 詮釋 --- p.65 / Chapter 2.2.2 --- 小結 --- p.72 / Chapter 2.3 --- 牟宗三：生命的學問 --- p.74 / Chapter 2.3.1 --- 建構理論的純學院式人物？ --- p.74 / Chapter 2.3.2 --- 生命的學問 --- p.76 / Chapter 2.3.2.1 --- 「生命」 --- p.77 / Chapter 2.3.2.2 --- 「學問」 --- p.80 / Chapter 2.3.3 --- 小結 --- p.84 / Chapter 2.4 --- 生命哲學的交鋒 --- p.85 / Chapter 2.4.1 --- 「英雄式的勇敢哲學」：牟宗三論海德格的生命哲學 --- p.85 / Chapter 2.4.2 --- 海德格的可能辯護 --- p.89 / Chapter 2.5 --- 結語：真正的分歧 --- p.94 / Chapter 第三章 --- 存在論：一個世界抑或兩個世界？ --- p.97 / Chapter 3.1 --- 康德的遺稿 --- p.97 / Chapter 3.2 --- 牟宗三：兩層存有論 --- p.99 / Chapter 3.2.1 --- 存在論的轉向 --- p.100 / Chapter 3.2.2 --- 現象與物自身 --- p.105 / Chapter 3.2.2.1 --- 「現象」所以可能的根據 --- p.108 / Chapter 3.2.2.2 --- 「物自身」所以可能的根據 --- p.111 / Chapter 3.2.2.3 --- 「現象與物自身」所以可能的根據 --- p.114 / Chapter 3.2.3 --- 基本存有論 --- p.116 / Chapter 3.3 --- 海德格：基礎存在論 --- p.122 / Chapter 3.3.1 --- 「兩個觀點」的閱讀方式 --- p.122 / Chapter 3.3.2 --- 存在論的差異 --- p.126 / Chapter 3.3.3 --- 哥白尼式革命 --- p.128 / Chapter 3.3.4 --- 範疇論與存活論 --- p.131 / Chapter 3.3.5 --- 存在論的「基礎」 --- p.136 / Chapter 3.4 --- 結語：無本之論 --- p.138 / Chapter 第四章 --- 有限：智的直覺與想像力 --- p.139 / Chapter 4.1 --- 前言：有限抑或無限？--牟宗三與海德格的正面衝突 --- p.139 / Chapter 4.2 --- 「有限性」的哲學意涵 --- p.141 / Chapter 4.2.1 --- 康德：人是甚麼？ --- p.142 / Chapter 4.2.2 --- 海德格：人的有限性 --- p.143 / Chapter 4.2.3 --- 牟宗三：人雖有限而可無限 --- p.144 / Chapter 4.3 --- 「有限」的界線 --- p.145 / Chapter 4.3.1 --- 康德 --- p.145 / Chapter 4.3.2 --- 海德格 --- p.149 / Chapter 4.4 --- 越界：牟宗三論「智的直覺」 --- p.152 / Chapter 4.4.1 --- 「智的直覺」為何可能？ --- p.154 / Chapter 4.4.2 --- 「無限」為何可能？ --- p.160 / Chapter 4.4.2.1 --- 「命」之限制 --- p.163 / Chapter 4.4.2.2 --- 無限的歷程？. --- p.168 / Chapter 4.5 --- 化無限為有限：海德格論「想像力」 --- p.173 / Chapter 4.5.1 --- 質疑：想像力不是「共根」 --- p.174 / Chapter 4.5.2 --- 回應：想像力、圖式論與共根 --- p.175 / Chapter 4.5.2.1 --- 想像力 --- p.177 / Chapter 4.5.2.2 --- 圖式論 --- p.179 / Chapter 4.5.2.3 --- 共根？ --- p.185 / Chapter 4.6 --- 處境與可能性：海德格對牟宗三的可能批判 --- p.190 / Chapter 4.6.1 --- 處境 --- p.191 / Chapter 4.6.2 --- 可能性 --- p.194 / Chapter 4.7 --- 結語：哲學家之間的思想對話 --- p.197 / Chapter 第五章 --- 超越：天道與界域 --- p.199 / Chapter 5.1 --- 前言：關於「超越」的爭議 --- p.199 / Chapter 5.2 --- 牟宗三：超越而內在 --- p.200 / Chapter 5.2.1 --- 上帝隱退與神聖之感 --- p.201 / Chapter 5.2.2 --- 作為宗教的儒學 --- p.202 / Chapter 5.2.3 --- 爭議：「無本之論」--牟宗三論海德格的超越 --- p.205 / Chapter 5.2.3.1 --- 超越論的對象 = x --- p.207 / Chapter 5.2.3.2 --- 真正的「超越」 --- p.211 / Chapter 5.2.4 --- 正名：transcendent 與transcendental --- p.212 / Chapter 5.2.4.1 --- 康德 --- p.213 / Chapter 5.2.4.2 --- 牟宗三 --- p.214 / Chapter 5.2.5 --- 質疑：「超越而內在」是否可能？ --- p.216 / Chapter 5.3 --- 海德格：此在的超越 --- p.224 / Chapter 5.3.1 --- 為形而上學奠基 --- p.225 / Chapter 5.3.2 --- 此在、世界與超越 --- p.228 / Chapter 5.3.2.1 --- 此在 --- p.230 / Chapter 5.3.2.2 --- 世界 --- p.232 / Chapter 5.3.2.3 --- 超越 --- p.234 / Chapter 5.3.2.4 --- 小結 --- p.235 / Chapter 5.3.3 --- 根據的本質 --- p.237 / Chapter 5.3.3.1 --- 界域 --- p.237 / Chapter 5.3.3.2 --- 無 --- p.239 / Chapter 5.3.3.3 --- 根據 --- p.240 / Chapter 5.3.3.4 --- 小結 --- p.243 / Chapter 5.4 --- 道德與歷史：兩條取代宗教的道路 --- p.244 / Chapter 5.4.1 --- 牟宗三：以道德代宗教 --- p.244 / Chapter 5.4.2 --- 海德格：以歷史代宗教 --- p.246 / Chapter 5.5 --- 結語：同一與差異 --- p.248 / Chapter 第六章 --- 結論：有限者的超越 --- p.251 / Chapter 附錄一： --- 詞彙表 --- p.257 / Chapter 附錄二： --- 外文著作學者姓名對照表 --- p.263 / 參考書目 --- p.265

Orientador: Marcio Bilharinho Naves / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-04T16:54:51Z (GMT). No. of bitstreams: 1 Pedro_TomasGustavo_M.pdf: 11950813 bytes, checksum: 9f94f88e10bc186c238a9360d541a358 (MD5) Previous issue date: 2005 / Resumo: A presente dissertação de mestrado vem propor o estudo de uma hipótese, elaborada por Herbert Marcuse, de implementação de uma civilização não-repressiva, tendo em vista a importante problemática do progresso técnico científico como elemento que simultaneamente viabiliza e refreia a efetivação desta civilização. Marcuse partiu da asserção de Freud de que não pode haver civilização sem repressão, usando as próprias categorias (retomou a substância histórica destas) psicanalíticas do autor, para refutar tal sentença. Com o crescente desenvolvimento da tecnologia e da automação, Marcuse vê uma progressiva redução do tempo de trabalho humano necessário para a produção, o que torna a "mais-repressão" e o "princípio de desempenho" cada vez mais obsoletos. Eliminando-se a mais-repressão na sociedade industrial afluente, e por conseqüência, o trabalho alienado, os interesses de dominação não teriam mais espaço, o que, segundo Marcuse, abre o caminho para uma nova ordem não repressiva, organizada para a satisfação das necessidades de todos os indivíduos, no sentido de uma reconciliação entre o princípio de prazer e o princípio de realidade. O grande problema, entretanto, é que a própria automação da produção parece agir contra o espectro da libertação / Abstract: The current dissertation proposes working on a hypothesis elaborated by Herbert Marcuse, about foundation ot a non-repressive civilization from the freudian metapsychology, looking foward the view of the important dilemma of technician-scientific progress simultaneously viabilizing and retraining the effectivation of this civilization. Marcuse started from the Freud assertion that cannot exists civilization without repression, using the proper psychoanalistic categories (by retrieving his historical substance) ot the author in refuting such a sentence. From the ascending development of technology and automation, Marcuse see a progressive reduction of human working time needed to production, becoming the "surplusrepression" and the "performance principle" more and more obsolets. By eliminating the surplus-repression from the affluent industrial society, and consequently, the allienated work, the domination aims would not have yet space, thus, according Marcuse, opening path for a new non-repressive order, oriented to needs satisfaction of all individuais, in the mening of a reconciliation between of the pleasure principle and the reality principle. The big problem, however, is that the same production automations seams acts against the spectrum of liberty / Mestrado / Teoria Sociológica / Mestre em Sociologia

Thesis (PhD)--Macquarie University, Faculty of Arts, Department of Media, Music, and Cultural Studies, 2009. / Bibliography: p. 303-332.