Programa de Pós-Graduação em Filosofia - PPGFIL/IFCH

URI Permanente desta comunidadehttps://repositorio.ufpa.br/handle/2011/5862

O Programa de Pós-Graduação em Filosofia (PPGFIL) do Instituto de Filosofia e Ciências Humanas (IFCH) da Universidade Federal do Pará (UFPA). Foi criado em dezembro de 2010 e iniciou suas atividades efetivas em agosto de 2011, como curso de Mestrado em Filosofia, sendo o único na área em toda a Região Norte.

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Agora exibindo 1 - 20 de 59

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Alegria e pobreza nas representações Sanfranciscanas de Dante e Giotto
(Universidade Federal do Pará, 2022-02-22) SILVA, Jonas Matheus Sousa da; MOLINARI, Jonathan; http://lattes.cnpq.br/3579284707222729
Il est basé, dans le premier chapitre, de nature historiographique et philologique, d’une présentation positive du XIIIe siècle en Italie et du contexte de la main droite, en passant par un statut quaestionis sur l’esthétique médiévale et saint Bonaventure, dans lequel ses oeuvres Itinerarium Mentis in Deum, l’argument central de De Triplici Via, alias Incendium Amoris et le contexte historique de la Legenda Sancti Francisci sont présentés, pour témoigner de la réception de ces écrits chez Giotto et Dante. L’historiographie sur saint François au Jacques Le Goff et à Auerbach est présentée ci-dessous; ce qu’il y a de joie et de pauvreté dans les Écrits de saint François et dans les Sources franciscaines; L’analyse de Massimo Cacciari des occurrences de tels concepts dans les représentations saintfrancicanes de Dante et Giotto est donnée et le reflet du motif de la croix comme point d’intercession de la pauvreté et de la joie est atteint. Le chapitre suivant traite de la réception de la figure de saint François dans la Commedia de Dante et de la nouveauté de cette représentation. La biographie de Dante est exposée dans son contexte politique; il suit pour la présentation des aspects de la littérature dantesque selon l’intellectuel italien Francesco de Sanctis, dans son Histoire de la littérature italienne; la représentation de saint François en Commedia est mise en évidence, en particulier dans Paradiso XI, et se termine par la réflexion sur le motif de la croix dans cette oeuvre. Le dernier chapitre traite de la représentation de saint François dans les 28 fresques de Giotto dans le cycle de la basilique supérieure d’Assise. Il met en lumière la biographie de Giotto dans son contexte culturel; la représentation picturale de saint François dans le cycle giottesco susmentionné, les représentations des raisons de la joie et de la pauvreté et la présence du motif de la croix; elle culmine avec l’herméneutique de ces motifs dans les fresques du cycle: François écoute le crucifix de saint Damien, Noël en Greccio et la réception des stigmates.
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Amor, beleza e reminiscência: sobre a educação erótico-filosófica da alma no "Fedro" de Platão
(Universidade Federal do Pará, 2017-08-11) COSTA, Rafael Davi Melém da; SOUZA, Jovelina Maria Ramos de; http://lattes.cnpq.br/0475424515288539
Our research aims at showing how we can recognize in Plato’s Phaedrus a proposal of an eroticphilosophical education of the soul (psiche), one in which the association between love (eros), beauty (kalon) and recollection (anamnesis) serves as the basis to the harmonization of the human psyche through an active contribution of the non-reflexive parts of the soul, along with the intellect, in search of human excellence (arete) and happiness (eudaimonia).
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Uma análise do método de conjecturas e refutações Popperiano e de sua Aplicação ao ensino da Filosofia na educação básica
(Universidade Federal do Pará, 2023) SIQUEIRA, Ailton dos Santos; DIAS, Elizabeth de Assis; http://lattes.cnpq.br/9610357600630781; https://orcid.org/0000-0003-0951-6313
The objective of this work is to examine whether the method of conjectures and refutations that Popper proposes for science can be applied to the teaching of Philosophy in basic education, more specifically at the elementary and secondary levels. This is a problem related to education and in particular to the way of teaching Philosophy. However, this question is not disconnected from his theory of science. Our intention is to show that such a method, with some adaptations, can be an effective procedure to provoke philosophical reflection, insofar as it enables not only the problematization, but also the critical discussion of the solutions proposed by the philosophers. In our analysis, we seek to show that Popper criticizes and rejects induction as a method of science and proposes as an alternative, that of conjecture and refutation. We elucidate the nature of such a procedure and its stages. Subsequently, we seek to highlight some reflections of the philosopher on pedagogy in order to support our reflections on the theme. We also present some proposals for the application of Popper's ideas to education, such as those of Bedoya and Duque (2019), who believe that the use of the method of conjecture and refutation in education enables the formation of students who are aware that science is not infallible and evidence how such a procedure can improve learning in general. Another proposal, the object of our analysis, was that of Oliveira (2008), who seeks to show how Popperian epistemology can foster a fallibilist approach in the teaching of the sciences. We also examine the suggestions of Segre (2009) to use Popperian critical rationalism in academic didactics as an alternative to the dogmatic and authoritarian teaching practiced in university education. And finally, we show how the method proposed by Popper can be applied to the teaching of Philosophy in basic education.
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Arte e intuição intelectual em Schelling
(Universidade Federal do Pará, 2015-11-03) CECIM, Arthur Martins; CORÔA, Pedro Paulo da Costa; http://lattes.cnpq.br/3785172545288511
The aim of this dissertation is to investigate the relationship between art and intellectual intuition in Schelling from the perspective of his lectures on Philosophy of art and of the System of transcendental idealism. By the conception of philosophy of art as a construction of the absolute in the form of art, we intend to analyze the importance of the absoluteness of the symbolic exposition for the objectivity of the Ideias of Philosophy. Thus, on the side of this absolute way of exposing, art can really exhibit the archetypes of Philosophy through a concrete objet. On the side of intuition, as the sixth part of the System of transcendental idealism shows, this means that the production of the aesthetic intuition is the only form of objectification for the intellectual intuition, which remains doubtful in the theoretical and practical fields. For, there are no empirical objects that correspond to the intelligible objet of this intuition in these two fields.
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Arte e natureza na teoria estética de Theodor W. Adorno
(Universidade Federal do Pará, 2019-08-30) SANTOS, Carlos Henrique Hildebrando dos; BURNETT JUNIOR, Henry Martin
Throughout the trajectory of the philosophical writings of Theodor W. Adorno becomes perceptible the different forms with a materialistic and dialectical reflection on nature. We highlight the conference: The idea of the natural history of 1932 and the book entitled Dialectic of enlightenment, written in the decade of 1940. On the other hand, in what would be his last written work and published posthumously in the early 1970s, aesthetic theory, these issues return as a way of thinking of nature as an aesthetic category indispensable for a theory of works of art, the refuge of mimetic behavior. In this way, our objective is inscribed in the perspective of analyzing the beautiful natural and its relation with the works of art, from its late work. Since he takes up not only discussions of his youthful phase but also the considerations of the beautiful natural present in the German aesthetic tradition from the turn of the eighteenth century to the nineteenth, we are drawn in the analysis of this tradition always taking as a starting point the position of Adorno. With this reading, we are enabled to understand how it resigns the beautiful in nature and thus we can launch ourselves in some literary works that the author has been attentive and in what way they enable us to understand the importance of this aesthetic category. Finally, we understand that he was able to give this conception of beauty a new and more important meaning, above all, to his philosophical project inserted in a critical theory of society.
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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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Autoridade e autoritarismo em Max Horkheimer
(Universidade Federal do Pará, 2014) SILVA, Francivone Rodrigues da; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825
This dissertation focuses on the analysis of the study by Max Horkheimer on the problem of authority and authoritarianism in this essay Authority and Family from 1936. The constant presence of this phenomenon in social life is treated by Horkheimer within a dialectical and overall view of the history of Western society. The vision of the Frankfurter thinker has strong influence of the thought of Hegel, Marx and Freud in understanding the relationship between individual and society. To further elucidate these concepts, it was necessary a study on the economic issue as a strong link in human relationships as well as a study on the coercive character inherent in the formation of social being. The awareness of the presence of authority and authoritarian character is a requirement that leads human being to learn to face them, as they will never be extinguished.
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Biopolítica em Michel Foucault: da individualização do sujeito à governamentalidade da população
(Universidade Federal do Pará, 2019-08-29) FREITAS, Felipe Sampaio de; BARROS, Roberto de Almeida Pereira de; http://lattes.cnpq.br/4521253027948817
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Ciência e ética em Karl Popper
(Universidade Federal do Pará, 2022-03-24) DIAS, Leandro José dos Passos; DIAS, Elizabeth de Assis; http://lattes.cnpq.br/9610357600630781; https://orcid.org/0000-0003-0951-6313
The more traditional studies about Popper’s philosophy have focused on aspects of his theory of science or his political philosophy or, even, on establishing links between them. More recently, new studies have emerged pinpointing a new hermeneutics that aims to show that ethics is at the root of his philosophy. Our work, assuming that there is an ethics at the base of his thought, intends to analyze it from a more specific perspective: that of science itself. Thereby, we will investigate the following question: can we say that Popper's conception of science involves an ethical dimension? Or rather, is there a relationship between science and ethics in the philosopher’s thought? We will consider that his notion of science presupposes an ethics, which is manifested in his pretensions to demarcate science, in the principles that guide it and in the responsibilities he assigns to scientists. Our analysis of the issue intends to start from Popper’s own rationalism, which he considers as the result of an ethical decision. In this sense, we seek to analyze its character, distinguish it from other forms of rationalism, oppose it to irrationalism and uncover its ethical foundations assisted by the studies of Kiesewetter, Artigas and Oliveira. In addition, to stablish its relations with ethics. Once these characteristic aspects of Popper’s rationalism have been clarified, we will try to show how ethics is present in his conception of science. We’ll show that Popper, when proposing his criterion of scientificity and complementing it with certain methodological rules, makes it clear that the adoption of such rules involves scientists’ decisions based on values and also generates certain ethical commitments. Furthermore, we intend to demonstrate that ethics is present in the ethical principles that guide science, such as fallibility, reasonable discussion, search for truth, honesty and that such principles are closely related to the idea of selfcriticism and tolerance. Finally, we will address the ethical responsibilities of scientists, emphasizing applied sciences. We will show that Popper proposes a new ethics for Science based on the Hippocratic oath.
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Ciência, conhecimento e naturalismo na filosofia de Nietzsche
(Universidade Federal do Pará, 2024-03-08) JESUS, Francisco de Paula Santana de; BARROS, Roberto de Almeida Pereira de; http://lattes.cnpq.br/4521253027948817; https://orcid.org/0000-0001-6142-450X
This dissertation aims to investigate, discuss and interpret the issue of knowledge in Nietzsche’s philosophy. To do so, we assume that the philosopher thematizes knowledge and science from a naturalist perspective, by highlighting their meta-epistemological elements (such as biological influences, or surreptitious commitments to moral values). In this sense, resorting to the natural sciences serves the philosopher as a subsidy for a non-metaphysical investigation of human modes of cognition. It is important, then, to emphasize the parallels between the Nietzschean interpretation and the studies of authors with whom Nietzsche came into contact, such as Mach, Boscovich and Ribot. This demands the study of sources as a methodological resource to determine the meaning of the notion of knowledge in Nietzsche’s philosophy. Thus, our research seeks to 1) outline a history of the notion of knowledge from The Birth of Tragedy; to, then, 2) to present the naturalists perspectives of the knowledge; and, finally, 3) interpret how the main scientific-philosophical models (the Socratic and the sophistic) were formed based on Nietzschean philosophical psychology. Finally, we offer a discourse on the notion of space implied in the Nietzschean hypothesis of the will to power.
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O conceito de ontologia no livro IV da metafísica de Aristóteles
(Universidade Federal do Pará, 2023-09-04) SOARES, Élida Teixeira; CORÔA, Pedro Paulo da Costa; http://lattes.cnpq.br/3785172545288511
Ontology is a domain that spans the entire history of known philosophy, from the Greeks to important contemporary thinkers such as Martin Heidegger and his ontology of Dasein. But, just as each philosophical system seems to be different from each other, when we try to conceptualize ontology, a certain confusion arises, after all, as we see in Heidegger, he understands that in the history of philosophy, the forgetting of being, that is, of itself, occurred. object of ontology, in the form in which it was conceived. And one of the targets of Heidegger's criticism of the forgetfulness of being is Aristotle, just as Kant also seeks to make corrections to the categorical system with which things are determined. For this reason, we are proposing to study the concept of ontology in Aristotle, focusing our analysis on what he says about this episteme in Book IV of his work Metaphysics. Our objective, with this proposal, is to know whether it is possible to find in Aristotle a precise definition of ontology that guides us in the study of this part of philosophy.
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O conceito de psicologia em humano, demasiado humano I
(Universidade Federal do Pará, 2016-12-14) REMÍGIO, Luan José Silva; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825
The present work aims to explore the concept of psychology as presented in Human, all too human. The formulation of this concept is closely linked to the Nietzschean philosophical project of historical philosophy inaugurated in 1878. This enterprise criticizes the traditional philosophy based on scientific knowledge, which is again valued from the work of 1878. The psychology elaborated by Nietzsche departs from that elaborated by metaphysics, since the philosopher starts from different presuppositions of the tradition when rejecting the body/soul duality and the supremacy of the intelligible over the sensible, when attaching greater importance to the sensitive. Most important, too, is the friendship begun with Paul Rée that will present the French moralists of the seventeenth and eighteenth centuries to the German philosopher. The Duke of La Rochefoucauld, one of these French thinkers, is fundamental for the elaboration of his "psychological observations", as well as the studies on physiology, intensified thereafter. Thus, psychological analysis is necessary to denounce ideals, theoretical, practical and aesthetic as human fictions, too human.
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O conceito de trágico na dialética do esclarecimento
(Universidade Federal do Pará, 2022-03-18) DUARTE, Diarlene da Silva; PONTES, Ivan Risafi de; http://lattes.cnpq.br/8592244270861493
The search undertaken aims to analyze the concept of the tragic according to the perspective of the authors Theodor Adorno and Max Horkheimer. The study has as reference the work Dialectics of Enlightenment, whose theory is absolutely relevant to the interpretation of the history of reason, as well as the context and the human condition in current society. Therefore, the analysis intends to understand the perspectives of Adorno and Horkheimer when they analyze the absence of tragic, assuming that the process of clarification was the main reason that led to the loss of tragicity in the contemporary period. For this, it is necessary to understand the relationship between myth and tragedy in the classical period as an embryonic moment of Greek tragedies and the basis of tragic thought. After that, it intends to analyze the clarification process more specifically from the dialectical clash between the Enlightenment thought of Immanuel Kant and the critical theory of Adorno and Horkheimer, making it possible, subsequently, to understand the relationship between clarification and myth. about the operators of the Culture Industry and their conclusions for the spectator. In this way, the clarification shows that its will not only be the main cause of the cancellation of the tragic in the contemporary world, however, especially, it also highlights the cancellation of the person himself.
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O conceito Kantiano de paz perpétua sob a perspectiva cosmopolita contemporânea
(Universidade Federal do Pará, 2019-03-15) SOUZA, Marcos Felipe Alonso de; MEIRELLES, Agostinho de Freitas; http://lattes.cnpq.br/7826494085324141
In a context of moral uncertainties and international humanitarian crises that characterize so well our century, pursuing an understanding of the problems that haunt men becomes relevant, also seeking a solution that brings, not the eradication, but, at least, the mitigation of the pains that the crises bring as a consequence. Kant, in Perpetual Peace (Zum Ewigen Frieden), is thinking about a solution to the pacification of international conflicts, and brings us valuables lessons on political and human relations. Kant introduces to us two fundamental themes in the context of our contemporaneity: multilateralism and alterity. The first one, is based on the conception of a confederation of States for peace and the second conception, is based on the hospitality for the foreigner, an idea of a universal citizenship right. In this sense, the aim of this research is to analyze the concept of peace for Kant within the function of the State that he developed, relating it to the contemporary cosmopolitan [dis]order. Finally, we try to answer the problematic issue about the role of the State in Kant's thought for the construction of peace and figure it out if this concept still remains current in front of contemporary international conflicts. In fact, there is a possibility of achieving the peace from Kant’s lessons, as long as we pursue more cooperation between nations and respect the human identity differences, two fundamental points already developed by Kant when he discussed the definitive elements for the achievement of peace. It is a conception of peace that is inserted in his philosophy of law and his political thought, directly related to his critique of practical reason.
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Confissão, sujeito e verdade em Michel Foucault
(Universidade Federal do Pará, 2020-06-22) MONTEIRO, Rafael Siqueira; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825; https://orcid.org/0000-0002-8988-1910
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O conflito entre razão e paixão em Medeia sob a perspectiva da teoria aristotélica das paixões
(Universidade Federal do Pará, 2021-09-10) LOPES, Jeam Carlos Andrade; SOUZA, Jovelina Maria Ramos de; http://lattes.cnpq.br/0475424515288539; https://orcid.org/0000-0002-1249-1068
The present work intends to interpret the conflict between logos and pathos, in the protagonist Medea of the homonymous work, from the Aristotelian theory of passions. In the Rhetoric of the Passions, which is part of Aristotle's Rhetoric, anger is defined as the desire for revenge that involves sadness and con-tempt for a particular person. For Aristotle, the choleric thinks it's nice to think that you can get what you want, so he hopes that revenge will work, because he craves something possible. If we take Euripides' character Medea for a moment, we will see that this definition fits: Jason feels contempt for Medea and she relentlessly desires revenge on him, so much so that she finds a plausible, albeit extreme and un-justifiable solution – that of killing her own children – in order to satisfy the emotion felt, cholera, which is in no way irrational, or inhuman the, as long presumed among scholars. Therefore, we try to define first by which definition and theoretical current we will be guided by analyzing emotion, so that we can finally point out that we will not follow the interpretation of the conflict between pathos and logos, where these two elements are explained in opposition, as if they were two opposing and disconnected poles, in which emotion is considered an irrational part, source of unbridled and unconscious desires, and reason the conscious and controlling part of passions. An explanation already widely used for the conflict pre-sent in Medea, starting from the reading of Aristotelian ethics, and the phenomenon of acrasia, is that the soul of the character, when it clashes with him, would expose the appetizing part, of the irrational element, on the one hand, and the rational part, on the other. This aspect, we emphasize, will not be analyzed in our research. In fact, when we try to answer the question that worries us, as much as it leads us to focus on the most specific human capacity, that is, what distinguishes us from other ani-mals: rational activity, which allows the individual to reflect on his wills and desires before acting well in society, we in no way stress, or guide us by any author who places emotions as sources of irrationality, because, after all, they can be intelligent beacons that something needs to be changed in behavior, both of the one who feels the affection, and in the one who may have motivated the emergence of the af-fection. Based on this understanding, emotional responses will be had, which will depend on the per-sonality and character of the individual. In the case of Medea, before the event of philicide, his charac-ter can already be considered dubious, or at least prone to commit atrocities for the sake of his well-being: the killing of his own family members, which is counted other poetic material, other than that of the tragedigrapher. Thus, far from imputing an anachronic view to Euripides' work, we will offer, in this work, a reading that has its primary view in the Rhetoric of Aristotle's passions, given that for his study of emotions, the philosopher rescues elements of the tragic: human vulnerability in the face of fortune. Likewise, we will work with Ethics to Nicomachus in order to show, based on Nussbaum mainly, that the way of living based on rationality and balance of emotions, can be the output given by Aristotle to subtract or minimize the power of fortune in the life of the human being.
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A crítica da modernidade em Nietzsche: o último homem e o tipo escravo
(Universidade Federal do Pará, 2015-03-12) HEINEN, Isabella Vivianny Santana; BARROS, Roberto de Almeida Pereira de; http://lattes.cnpq.br/4521253027948817
This research aims to develop a possibility of interpretation of modernity through the perspective of the last man from Nietzsche and its reverberation in the slave type. Considering that, according to the assimilation of Nietzsche modernity, this would translate the moment of uninterrupted relations established mainly through value judgments. Given the above, it puts into focus the motivation for this research: to investigate how the last man presented in This way spoke Zarathustra effectives a philosophical line that takes practice in a modern type and, therefore gregarious, taking full form of Nietzsche’s slave, in The genealogy of morals?. To this end, we intend to analyze the notion of modernity as a process of equalization (leveling) of man, from his major texts, namely Beyond good and evil, whose work Nietzsche seeks to show in detail the face of modernity and its decadent constitution. Similarly, in his book The genealogy of morals, he makes a study of the origin and the forces that influences the constitution of values. Thus, the search becomes important not only for developing a conceptual theoretical analysis of the author, which presents theoretical and philosophical elements that help to think about the issues of modernity, but also because it wants to learn from Nietzsche thinking is to exercise the criticism, as well as the creation of other interpretive positions about the world.
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A crítica de David Hume ao ceticismo pirrônico na obra "Investigação sobre o entendimento humano" e a crítica contemporânea ao pirronismo de "Sexto empírico"
(Universidade Federal do Pará, 2017-08-11) ARAÚJO, Paulo Roberto Freitas; MEIRELLES, Agostinho de Freitas; http://lattes.cnpq.br/7826494085324141
Our goal with this work is to develop a exposition of the David Hume’s criticism against the Pyrrhonean Skeptics in the work An Enquiry Concerning Human Understanding, showing that it stands in the light of the contemporary understanding of skepticism outlined by Sextus Empiricus in Book I of Outlines of Pyrrhonism. We will see by what argument Sextus argues, in the side of the pyrrhonist, a life without beliefs. Then, we compare the work of Sextus with, mainly, the debate’s conclusions between Michael Frede e Myles Burnyeat (urbane and rustic interpretations) concern the possibility of the pyrrhonist engage coherently in his Pyrrhonism, t. is, the Pyrrhonean modus vivendi without beliefs, endorsing the Burnyeat’s position about it infeasibility. We will present, furthermore, a virtual bibliography by which Hume could have educated himself concerning Sextus and his Pyrrhonism, objections presented by Julia Annas against the comprehension of Hume about ancient skepticism and, finally, we will ponder the position of some commentators who see in the mitigated skepticism of Hume, first of all, a sort of Pyrrhonism. Armed with this analyzes, to the extent that the core of Hume’s criticism is the total suspension of beliefs by the pyrrhonists, as well as the inescapable human nature grounded in the instinctive mechanism of habit or custom as the generator of beliefs concerning the empirical objects of our reasoning, then, one cannot deny the validity of Hume’s critique.
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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.
Acesso aberto (Open Access)
A dimensão fenomenológica da linguagem como possibilitadora do ser-aí historial
(Universidade Federal do Pará, 2017-08-11) SOUSA, Fabrício Coelho de; SOUZA JÚNIOR, Nelson José de; http://lattes.cnpq.br/7150345624593204
The question of language in the years 1932 to 1934 emerges as an urgent matter of foundation and, let alone, redirection of Heidegger's thought. The philosopher feels the need to base his phenomenology with a new methodological bias that allows a visualization of the context and assurance of the bases in which the being-there is, in a context of being already with one another. This context of already beingone-with-another will at no time is of secondary importance in relation to language, but it will have to be deployed in its details for the assumption of language itself as the driving force of Heidegger's thought in those years. For this, Heidegger, In the summer lecture of 1934 entitled "Logic as the Questioning of the Essence of Language”, begins by making an analysis of what is the essence of language and comes to the conclusion that we will not reach this essence if we understand language only as an exposition of the modus operandi of thought : Logic. The essence of language springs from the essence of the being of the human being as a historical being. Language arises as a measure of the innermost limits of the constitution of being-there while being-one-with-another, or to be even more in keeping with Heidegger's pretensions, the innermost limits of being-there history constituted as Volk. In this context, language is more than a mere instrument at the disposal of man. On the contrary, language is that which first disposes the being of man in the world, opening the possibility of being in the midst of beings, giving him an understanding of the relationships in which he is inserted. We must understand language not as a logical-grammatical device of articulation of words, but rather in the phenomenological sense as a primary organizer that makes sense of the relationships between beings and beings-there.