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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Agora exibindo 1 - 10 de 10

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Arthur Schopenhauer e o medo da morte
(Universidade Federal do Pará, 2022-07-01) LOBATO, Milene Dayana Paes; DEBONA, Vilmar; http://lattes.cnpq.br/5992703653122811; https://orcid.org/0000-0002-0411-3358; PONTES, Ivan Risafi de; http://lattes.cnpq.br/8592244270861493
All that is known in the phenomenal world are forms of objectification of the Will. The Will is treated by Schopenhauer as blind, arbitrary, tyrannical, and brutal, being responsible for all the suffering of life. Among the various existential fears and consternations, death is the greatest among them, the idea of finitude is what terrifies the human being the most. Knowing this, Arthur Schopenhauer developed a philosophical thought about death that provides a possible answer to the aforementioned common affliction of humanity. Death and life would be partitions of the same cycle in which there are two extremes of non-being: before life and after death. If life and death form a unity, what makes the individual fear death, but not fear life (in the same intensity)? Schopenhauerian thought shows that life should be equally feared since it can be even worse. Death for the subject is only a cessation of consciousness, which is solely the result of organic life and not the cause of it. The lack of awareness of death and the mere awareness of the present (nunc stans) results in the anguish and frustration of not being able to reach eternity. Therefore, the present work problematizes the “philosophy of death” in Schopenhauer and the relationship with the indestructibility of our being-in-itself. It seeks to indicate possibilities for alleviating the fear of death through two ways: that of self-knowledge as Will (metaphysical/knowledge) and that of the search for a more bearable and less unhappy life as possible (eudemonological). Thus, perceiving himself as a constituent of a being-in- itself that is impossible to be annihilated with death, or accepting the impossibility of a life without pain, Schopenhauer shows direct ways for the possibility of overcoming and alleviating the fear of dying – and various other existential fears.
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Da epistemologia moderna à epistemologia complexa de Edgar Morin: repercussões sobre o humanismo
(Universidade Federal do Pará, 2022-03-03) MONTEIRO NETO, Benedito da Conceição; NUNES, Antônio Sérgio da Costa; http://lattes.cnpq.br/2937593233363602; SOUZA, Luís Eduardo Ramos de; http://lattes.cnpq.br/7892900979434696
Our objective, in the present work, is dedicated to demonstrating the main epistemological elements of the complexity elaborated by Edgar Morin in general contrast with the principles of the modern method of Descartes. We start from the following guiding questions: how does the passage from modern ordered knowledge to complex organized knowledge occur and how does this knowledge culminate in a conception of humanism? The hypothesis we defend is that Morin's principles of complexity are exposed as a critical dialogue about the limitations of the modern method, pointing out how the last one has an ambivalent impact on science and society under the name of degenerate humanism and a regenerated humanism. Methodologically, we discuss, firstly, the conception of science and method in modernity, starting with the arguments that precede and formulate the organization of a quantitative method of knowledge, having as a central axis the contributions of Descartes in his main works (1952). The second part of the text turns to the conception of science and method according to the contributions of the epistemology of complexity, proposed by Edgar Morin (1996, 2011, 2015, 2016), where we present the main intelligibilities of his theory: the dialogic principle, the recursive principle, the hologrammatic principle. In the third and last part of the text, we compare complex thinking and modernity based on the concept of humanism. Initially, we expose the reading of modernity by complexity, highlighting the category of rationalization. Then, we explain how the modern method has repercussions in contemporary times with the advent of the action ecology. Finally, we present a reconstruction of an alternative method and knowledge, capable of dealing with uncertainties, culminating in the proposal of a regeneration of humanism.
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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/0000-0002-3259-9906
This 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.
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O FR. 16 de Safo e o Banquete de Platão: a relação entre Eros e beleza
(Universidade Federal do Pará, 2022-04-19) LACERDA, Marjore Mariana Lima; SOUZA, Jovelina Maria Ramos de; http://lattes.cnpq.br/0475424515288539; https://orcid.org/0000-0002-1249-1068
We will try to show throughout this dissertation that the conception of Eros and beauty (to kalon), as well as the relationship between these two elements, are present in the oldest Greek poetic materials, such as the fragments of Sappho of Lesbos, an archaic melic poet. Thus, when we analyze his Fr. 16, we will point out how erotic conception is in line with the traditional vision in order, finally, to emphasize that the dialogue Platonic Banquet, by bringing to the dance the connection of eros with beauty, rescues themes portrayed in tradition, returning them, however, to philosophy.
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La política de los sin parte: una lectura desde Jacques Ranciére de las iniciativas y artísticas de las Madres de Soacha en Colombia
(Universidade Federal do Pará, 2020-02-17) BURGOS, Diego Fernando Perez; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825
The Jacques Rancière's thought opens a conceptual tools wide arsenal for thinking different scenaries where the dominant power is challenged by initiative. Thus, it is purpose to analyze the facts developed by Madres de Soacha victims' collective in Colombia, bringing in mind the political action horizons (equality, subjectivation, disense, etc.) according to Rancière with the aim of understanding how Madres de Soacha movement encourage and rebuild the memory sense on Colombian society. To achieve this purpose, it is carried out the Rancière political concept, moving notions such as who have not part; equality, disense, subjectivation, and distribution of the sensible). Taking as conductive threads of his political argue the effects of affirmation of equality and the political experience sensitive dimension. By other hand, the purpose pointed out to the particularities of the Colombian armed conflict and one of its most heinous facts: the Falsos Positivos. Then is showed the motivations, procedures and kind of victims left by criminality to light the specific case of Falsos Positivos on Soacha city, their relatives voices, who, under the Madres de Soacha nickname, took a recover path demanding not to leave their sons murdering on impunity. Finally, a matching between the Rancière's thought and the Madres de Soacha intervention It seeks to strength and actualize the work and identity of Madres de Soacha (as excluded, social movement and victims) lighting the impact of the Memory reconstruction on Colombian society.
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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/0000-0002-3259-9906
The 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.
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A recepção de Franz Kafka no pensamento político de Hannah Arendt
(Universidade Federal do Pará, 2022-06-08) PICANÇO NETO, Ival de Andrade; PONTES, Ivan Risafi de; http://lattes.cnpq.br/8592244270861493
This research seeks to analyze the reception of the works of the Jewish writer Franz Kafka in Hannah Arendt's political thought since Arendt mentions Kafka and his writings at different times throughout her works, for instance: in Between past and future (1961 - 1968), in The Life of the mind (1977), and essays such as Franz Kafka: a Revaluation (1944), The Jew as pariah (1944), and the essay on Walter Benjamin (1968). We will start from the assumption that in the various moments in which Kafka appears in Arendt's works, it is to, somehow, elucidate the contemporary context of perplexity resulting from the rupture in tradition, therefore we intend to answer the following question: what is the depth of this reception of Kafka in Arendt's political thought, what is the meaning of his presence and the context in which he appears in the Arendt’s works? Since she sees in the writer a representative of the typification of the pariah, the exemplary pariah, as the man of goodwill, who, through his figure and his writings, thinks about the different faces and layers of contemporary fragmentation.
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A religião nos limites da crítica kantiana da razão
(Universidade Federal do Pará, 2023-04-18) SANTOS, Fladerny Marques dos; MEIRELLES, Agostinho de Freitas; http://lattes.cnpq.br/7826494085324141
The purpose of this dissertation is to analyze the theme of radical evil (radikales Böse). This theme, as we will see, has implications for Kant's practical philosophy, especially after the philosopher completed the formulation of the Critical Project, which involves the three Critiques. Such implications precede the examination of the theme conducted in the work The religion within the limits of simple reason (1793). In this sense, the aforementioned link is directly exposed in this work, but it is not exhausted therein. Therefore, in our examination, initially, we are interested in discussing the main elements of Kant's argumentation, which are like necessary conditions and broaden the horizon in which the religious theme combined with the conception of evil receives the deserved prominence in the panorama of transcendental philosophy. The notion of radical evil cannot be summarized as a religious or anthropological thesis, so our research will argue that Kant's work on Religion is in line with his earlier works on morality.
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Sapientia Et Beatitudo: o humano como imago Dei em Santo Agostinho
(Universidade Federal do Pará, 2023-04-13) SANTOS, Renan Santos dos; FERREIRA FILHO, Pedro Calixto; http://lattes.cnpq.br/0104971775700240; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825; https://orcid.org/0000-0002-8988-1910
The theme of happiness had already been treated by ancient philosophers. But in the new Christian world that theme emerged with difference and peculiarities. We must pay attention to the peculiarities that in the Middle Ages, in latin language, will be designated by two words for happiness, that is: one of this expression was the word felicitas, what indicate prosperity and fecundity. And the other term was the word beatitudo, that implied the possession of the absolute true, representing a a of kind the ―eternal‖, or ―ultimate‖, or ―final‖ happiness. What assume the idea of ―perfection‖ – the church appropriated the word of greek origin makaría, eudaimonia and materialized in beatitudo (happiness), giving it a meaning beyond the religious that was proper to it, a meaning that was beyond Christian think. But by thinking of the ultimate end of happiness as communion (intimate union) with a God, that new thought of as a gift and, consequently, now conceived as the fullness of goodness. We will defend that, according to Augustine, happiness implies a communion with what one desires as good for oneself and for others. So the individual moves away from misery, because, how could he be happy who lives in the face of what is temporally is unrealizable. For the other and for himself, by himself, the wise man is that one who recognizes his natural weakness, of his weakness. However, the disturbance of the original order leads us to live in the face of the unrealizable, since its will is directed only at things that are impossible and incompatible with its nature. This is the position that defende the young Augustine. Therefore, in this work we will seek to present this whole journey of the human towards happiness, the role that wisdom plays in the configuration of man as an image of God in the trajectory of Augustinian thought
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A suspensão da empiria estudos sobre a Psicologia da propaganda fascista nos anos 1940: Filosofia, Psicanálise e pesquisa empírica em Theodor Adorno
(Universidade Federal do Pará, 2022-12-14) LIMA, Victor Hugo Amaro Moraes de; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825; https://orcid.org/0000-0002-8988-1910

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