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).

Navegar

Agora exibindo 1 - 20 de 51

Acesso aberto (Open Access)
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.
Acesso aberto (Open Access)
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).
Acesso aberto (Open Access)
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.
Acesso aberto (Open Access)
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.
Acesso aberto (Open Access)
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.
Acesso aberto (Open Access)
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
Acesso aberto (Open Access)
Os "bons europeus" e a "nova síntese" no pensamento nietzschiano
(Universidade Federal do Pará, 2021-04-26) FEITOSA, Wesley Leite; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825; https://orcid.org/0000-0002-8988-1910
This paper consists in a philological – hermeneutics analysis about the philosophical oustpread from Nietzsche’s concepts of “good european” as a fundamental question in his task of overcoming moral. The term “good- european” occurs in two specific parts in Nietzsche’s work. The first mention is in his intermediate texts (1876 – 1882), in which the author talks about culture, language and metaphysical issues. At this period the philosopher argues about subject formation and the cultural processes of coercion on the subject that condionate human thought and behavior. This approach evokes the necessity of a manner to elaborate a task in order to overcome the morality about the concept of free spirit. The concepts of “good european” and free spirit are associated as synonyms in his intermediate work phase, being the first term a manner to enphasize the necessity of overcoming and detaching the nations issue and talks about German nationalism in the 1900s. In his late work (1883-1889) the term “good european” is reintroduced in a new contexto through that the author develops his critics on moral and the overcoming an ethnocentric concept in modern european thought. Thus, Nietzsche stablishes hierarchic and overcome levels: 1. European; 2. Supraeuropean; 3. Asian; 4. Greek. Supraeuropean concept designates a perspective that the Europe itself must be exceed. In this perspective the being needs to be not only supranational but supraeuropean intending to overcome an european vision and the reach of a wider vision about the Western culture. Nietzsche tries to extinguish his western partiality and propounds an Asian perspective in Europe via the concept of Supraasiatic. The supraasiatic level represents a moral overcome in comparison to an european moral, relating this idea to the supraeuropean concept. This concept characterizes a radical objection to the Western and its values as a cultural consequence from Europe. Finally, the author highlightsa greek theoretical foundation as a model to the so called “Europeans from the future” in a denominated greek ideal. This ideal represents a higher view in comparison to the previous ideals and characterizes his cosmopolitan idea about europe culture, in terms of its cultural synthesis. From that perspective Nietzsche describes a non-stop process according to atavistic procedures and diferentiation processes in which a “new synthesis” of philological, linguistics and culture can be possible.
Acesso aberto (Open Access)
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.
Acesso aberto (Open Access)
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.
Acesso aberto (Open Access)
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.
Acesso aberto (Open Access)
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.
Acesso aberto (Open Access)
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.
Acesso aberto (Open Access)
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
Acesso aberto (Open Access)
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.
Acesso aberto (Open Access)
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.
Acesso aberto (Open Access)
A “Cultura de Si” em Foucault
(Universidade Federal do Pará, 2018-03-26) FREITAS, Frank Alexandre Rosa; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825
Based on the recent works of Michel Foucault, we face a significant turning point in his philosophy, through the study of the Greek notion of care of the self. That notion, according to Pierre Hadot, would have been attracted by some aspects of his approach to ancient philosophy as spiritual exercises. From this new perspective Foucault thinks the subject who builds himself with exercises, practices and techniques of himself. Consequently, this dissertation aims to analyze “The Culture of the Self”, that is extensively worked and researched by Foucault, in his last works and mainly from The Hermeneutics of The Subject, a 1982 course; besides the History of Sexuality II and III, and other related texts to the aspects of old ethics. Thus, we start from the Foucault’s analysis of The Culture of the Self to the convergences and divergences critically undertaken by Hadot. Finally, we can arrive in chapter III of our dissertation, to understand how Foucault analyzes The Culture of the Self after the course of 1982. What changes in the later courses. What changes in the last two volumes of the History of Sexuality in relation to the Hermeneutics of the Subject. Also, the question of the actuality of The Culture of the Self and its relation to the current social practices for the possibility of an aesthetic of existence is another object of investigation. We then turn to the question of whether or not Foucault would propose to re-evaluate an ancient ethic, in order to reflect about the ways in which is possible to understand, through the look he has given to antiquity, an art of living.
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.
Acesso aberto (Open Access)
Estética e Política nas Cartas de Friedrich Schiller
(Universidade Federal do Pará, 2020-11-26) SOUSA, Alcione Santos de; CORÔA, Pedro Paulo da Costa; http://lattes.cnpq.br/3785172545288511
The purpose of our research is to analyze the combination of the elements of aesthetics and the elements that are proper to morals or politics, as this is done by Friedrich Schiller in his Letters on aesthetics, translated in Brazil, in a more recent version as: The Aesthetic education of man in a series of letters. In order to realize our intention, we will initially make an exhibition trying to show how we can recognize in the philosophical tradition the concern with this type of theme, which makes us go back to the Greeks. In this way, it is with the tragedyographers that we recognize the association of tragedy with polis, in a horizon that links art and politics as the founder of the moral formation of the Greek man, later promoting, in the Letters of Schiller, the debate about the condition of our knowledge in the field of aesthetics and morals. As we can see, when analyzing the question of compatibility or complementarity between the domains of art and moral (political), from the perspective of the author of the Letters, proposing that the reciprocity between the two impulses - the sensitive and the rational, is unified in the man. We will notice that this possibility is what makes Schiller propose the primacy of aesthetic education for a moral formation with a view to the most natural politics, or without leaps, of humanity. According to Schiller, it is up to aesthetic culture to promote the ennoblement of character, since the attempts of reason alone do not present such satisfactory results for modern man. What causes the formation of the aesthetic state, through which we can find the idea of perfect humanity - as it was once present among the Greeks. In such a way, the educated man, aesthetically, manages to overcome the condition of his nature, by the demand of reason, but without completely losing sight of it, since it only gives way to the moral law, as a kind of game between these two domains. Beauty as freedom in the phenomenon is what sustains and shows that morality is a symbol of good - according to nature - freedom. It is in this sense that the Schiller Letters are founded on the idea that beauty seeks to promote the agreement between reason and the sensitive, unified in man, and makes them a complete being, like their mixed nature. Thus, Schiller establishes a moral education for man initiated by the freedom of art, hence serving the political purpose.
Acesso aberto (Open Access)
Estoicismo imperial e estética da existência em a Hermenêutica do sujeito, de Michel Foucault
(Universidade Federal do Pará, 2022-12-21) SAMPAIO, Ronald Valentim Gomes; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825; https://orcid.org/0000-0002-8988-1910
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/0000-0002-3259-9906
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.