Dissertações em Filosofia (Mestrado) - PPGFIL/IFCH
URI Permanente para esta coleçãohttps://repositorio.ufpa.br/handle/2011/5863
O Mestrado Acadêmico iniciou-se em 2011, foi reconhecido pela CAPES nos termos da Portaria nº 84, de 22/12/2014 pertence ao Programa de Pós-Graduação em Filosofia (PPGFIL) do Instituto de Filosofia e Ciências Humanas (IFCH) da Universidade Federal do Pará (UFPA).
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Item Acesso aberto (Open Access) Ética do diálogo e o princípio político do comum(Universidade Federal do Pará, 2022-09-16) BRITO, Suellen Lima de; SANTIAGO, Maria Betânia do Nascimento; http://lattes.cnpq.br/2640094533229805; https://orcid.org/0000-0002-8822-1806; VERBICARO, Loiane Prado; http://lattes.cnpq.br/4100200759767576; https://orcid.org/0000-0002-3259-9906This study aims to analyze the dialogical ethics proposed by the Jewish philosopher Martin Buber (1923) and the political principle of the common, formulated by the authors Pierre Dardot and Christian Laval (2017) as an alternative to understanding the problem of relationships in contemporary neoliberal society. Buber, in his main work entitled I and Thou (1923), presents the two words-principles that underlie our existence and are inherent to the human condition, namely: the I-Thou and the I-It. The first presents itself as a dialogic relationship, an encounter between two beings mutually in an ontological character, and the second as a monogical relationship, based on experiences, use, and the use of individuals as mere objects, with an objectifying character. In this way, if the world of It predominates and guides the ways in which men relate to each other, this would lead them to perdition, as such men would be lost within themselves, that is, drastically disconnecting them from interhuman relationships in the circle of dialogic coexistence, causing a profound loss of the feeling of community, solidarity, with commodified and impersonal relationships. Considering this scenario, the political principle of the common appears as an alternative to the neoliberal system of control, as it is a political principle whose rationality is collective, anti-capitalist, and a common social sphere belonging to all, where there is no mischaracterization of the humanity of men. In this sense, the political principle of the common joins the Buberian in facing the challenges that are configured with the neoliberal system. From this diagnosis, our objective is to elucidate the need to rescue the dialogicity of relationships in contemporary times, seeking possible paths for a healthy and humanized society, proposing as an alternative the inspiration on the ethics of dialogue formulated by Martin Buber together with the political principle of the common, formulated by the authors Pierre Dardot and Christian Laval, as a new worldwide anti-capitalist rationality where the social imaginary is a reality of collective practices, opposing, therefore, the neoliberal rationality that maintains its system at the expense of a decharacterized experience in the name of the success of the capital, where it explores, instigates and legitimizes a feeling of competition to the detriment of solidarity and companionship, deepening the contemporary individualism. This study involves relating authors belonging to different philosophical traditions through exploratory, philosophical, and bibliographic analyzes to demonstrate that, unlike neoliberalism, the dialogical ethics and the political principle of the common aspire to a healthy and dialogic experience.Item Acesso aberto (Open Access) A questão racial na constituição do self: análise crítica a partir de Seyla Benhabib e Sueli Carneiro(Universidade Federal do Pará, 2023-09-11) MACHADO, Juliana Pantoja; FRATESCHI, Yara Adario; http://lattes.cnpq.br/1917359676356798; VERBICARO, Loiane Prado; http://lattes.cnpq.br/4100200759767576; https://orcid.org/0000-0002-3259-9906The present work seeks to analyze the conception of self that is based on Seyla Benhabib's theory of interactive universalism, demonstrating that although it constructs new categories to interpret the theory of universalism in a more complete and complex way, it does so with an emphasis on the issue of gender, without , however, point out another device that is equally important and constitutive of the self, the device of raciality, discussed by Sueli Carneiro (2023). The reflective power of these two philosophers is crossed in order to think about a practical political philosophy that can encompass the structural issues of Brazilian society. It is for this reason that the question posed by Benhabib is reformulated in this study when he seeks to reconstitute the legacy of modern universalism, questioning “what is alive and what is dead in the moral and political universalist theories of the present after the criticisms leveled at them by communitarians, feminists and postmoderns?” (Benhabib, 2021, p. 30) for “what is alive and what is dead in the theory of interactive universalism after a critical analysis of racism?”. By demonstrating this limitation, we present how the philosophy thought by Sueli Carneiro demarcates that the formation of the identity of black people in violently racist societies, such as Brazil, goes through an overly complex combination of gender, race and class markers, which has highlighted a deficit both theoretical, as well as political practice, making it impossible to integrate the different expressions that constitute the self of black women in multiracial and pluricultural societies. Taking advantage of the model of reflection on the modern philosophical tradition, implemented by Seyla Benhabib, in which she approaches the positive points of this thought and moves away from those that she considers insufficient for the improvement of the critique of universalism, placing herself in favor and, at the same time, time, against the philosophical canon, is that we point out the problem of racial deficit in its analysis, because Benhabibi's ethics, which is based on contextsensitive universalism, which is a precursor to the continuum between the generalized other and the concrete other, needs to be interconnected with racial criticism to remedy the gap described. Thus, the question that the work raises is that the self needs to be constituted through the racial grid as much as it needs to be based on the gender grid, as this is a way of correctly embodying subjects, taking into account their contexts, your identity and more than that, opening the doors to your ability for ontic and ontological self-determination. The process of destitution of the being of black people, through epistemicide and the consequent exclusion from the educational field cannot be left out of this reflection, since they are formative for the conditions of possibility that build white supremacy, constituent of the white hegemonic Self, historically central in classical philosophical conceptual architecture, which is why the defense of quotas for admission to universities is also brought to the debate.Item Acesso aberto (Open Access) Vulnerabilidade, luto e interdependência: reflexões críticas ao individualismo neoliberal a partir de Judith Butler(Universidade Federal do Pará, 2023-10-23) LOBATO, Lílian Gabriela Rodrigues; AGGIO, Juliana Ortegosa; http://lattes.cnpq.br/5290499042057589; https://orcid.org/0000-0001-6283-4797; VERBICARO, Loiane Prado; http://lattes.cnpq.br/4100200759767576; https://orcid.org/0000-0002-3259-9906The present dissertation proposes to investigate the critique of the neoliberal morality of self-responsibilization formulated by the American philosopher Judith Butler based on the concept of primordial vulnerability — a dimension of our existence transpassed by ambivalences with strong exploratory potential, which nevertheless substantiate the conditions of possibility for our physical, psychic and social survival. To achieve this objective, our footsteps are articulated around two main discussions, namely: 1) the relationship between the neoliberal ideal of self-sufficiency with the political inducement of precariousness and unequal distribution of public mourning and 2) the ethical-political potential of public mourning to protect the links of interdependence, weakened by the neoliberal morality. At the first moment, we exhibit how neoliberalism is a rationality that shapes the State, society, and our own subjectivity per the market imperative, emptying the state of social welfare and the feeling of collective solidarity, deepening even the vulnerability of historically subaltern subjects through precarization policies that attribute a differentiated valuation to life resulting in a selective commotion in the face of death. At this point, we elucidate how mourning operates as a descriptor of the intelligibility of life, subverting the commonly held understanding that the value of life perdures since birth. At the second moment, we exhibit how the experience of loss awakens us to the opacity and dispossession, inherent to our constitutive relationality, disrupting the fantasy of the autonomous subject that holds full control over himself. In the face of the recrudescence of neoliberal agendas experienced in Western democracies, we aim to reflect on the limits and possibilities of Butler's proposition for an ethics of vulnerability intended to protect the links of interdependence. Hopefully, this research can collaborate with the construction of narratives that broaden our imaginative capacity in contrast to neoliberal nihilism.