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Item Da interpretação Bhk à teoria intuicionista dos tipos: a construção mental como conceito primitivo fundamental(Universidade Federal de Goiás, 2022-03-31) Albernaz, Filipe Borges; Porto, André da Silva; http://lattes.cnpq.br/3598537464598916; Porto, André da Silva; Filho, Abilio Azambuja Rodrigues; Legris, Javier; Pereira, Luiz Carlos Pinheiro Dias; Queiroz, Ruy José Guerra Barretto deIn the midst of a dispute over philosophical foundations that has lasted for over a hundred years, the intuitionistic foundations of mathematics seems ever closer to being an alternative to classical foundation. Interpretation of fundamental and primitive notions and consequences for the interpretation of logical connectives are some of the issues to be addressed in this text, in a framework that intends to show the fundamental and primitive role of the notion of mental construction in Intuitionism, from Brouwer's proposal to Martin-Löf's Intuitionistic Type Theory. The discussion of particular aspects of the Martin-Löf’s proposal does not allow us to lose sight of the fact that it is essentially a formal system, universal, however, open, but also a language for the practice of intuitionist mathematics. These and other characteristics of Martin-Löf’s formal intuitionism needed to go beyond the definitions and concepts of Brouwer's original intuitionism, until then, considered as more speculative and impractical from a practical point of view. Precisely, the conceptual deepening of the Martin-Löf’s system brought light to intuitionism and make it unique and so important, not only for mathematics, but also for logic, philosophy and even for computation. With an adequate understanding of the Intuitionistic Type Theory, especially from the fundamental intuitionist interpretation of proofs as mental constructions, we have a more accurate measure of what intuitionism is about and its main consequences. Some of them dealt with in this work are the refusal of the law of excluded middle, the interpretation of notions such as “existence”, “construction”, “proposition” and “assertion”, in addition to the compulsory constructive character for formal mathematical proofs. In the specific case of the Martin-Löf’s system, we also discuss the ideas of truth and bivalence of propositions, primitive domains and propositional domains, essential for the system and distinct from classical conceptions, despite the terminological coincidence.Item Heidegger: a linguagem poética como superação da metafísica(Universidade Federal de Goiás, 2023-08-01) Barbosa, Alexandre Guedes; Duarte, Irene Borges; http://lattes.cnpq.br/5635634018289208; Korelc, Martina; http://lattes.cnpq.br/1843883998267808; Korelc, Martina; Casanova, Marco Antonio dos Santos; Fernandes, Marcos Aurélio; Almeida, Fábio Ferreira de; Drucker, Claudia PellegriniIn the spread of his self-titled “path of thought”, Martin Heidegger framed metaphysics from the ontological difference, a theme that deals with the difference between Being and being, which allows him to affirm that metaphysics neither thinks nor represents Being by itself, but as entity (being of beings). Thus, since for Heidegger the History of Western Thought is a reflection of the way in which metaphysics treats ontology, he sees the need to understand Being properly, then, launches the project of overcoming metaphysics. Given the different interpretations on that subject, ranging from the allegation of a failure to a visualization of a possible transformation of the initial project, the guiding objective of this work is to identify the establishment of this overcoming based on what we believe to be two essential goals of the project: 1) the reach of understanding of Being by itself; 2) the establishment of a language appropriate to this understanding. We will see that the poetic language, for being the free manifestation of time as imagetic prefiguration, intuitive element of the inaugural and creator naming of arising presence, gathering the above goals, allows us to identify that, with the effectiveness of metaphysics’ overcoming (Überwindung), there is a transposition to the unthinking and unsaid by it, which is only possible by abandoning it (Überlassen). However, in this abandonment, it will be possible to understand that metaphysics is not rejected, but transformed in its essence by Being’s thought.Item Sobre a moralidade do costume em Nietzsche: procedência, tradição, loucura(Universidade Federal de Goiás, 2023-02-24) Barbosa, Lucas Romanowski; Vecchia, Ricardo Bazilio Dalla; http://lattes.cnpq.br/9476600097405010; Vecchia, Ricardo Bazilio Dalla; Paschoal, Antonio Edmilson; Lopes, Adriana DelbóThis research aims to investigate the details of the philosophical conception about the morality of custom process, an expression used by Nietzsche (1844-1900) for the first time in Daybreak (1881). This process brings considerations about morality, custom and tradition that are central elements in the articulation for the understanding of the theme. However, our starting point is given by aphorism 9 of the work of 1881, entitled concept of the morality of custom. What is first noticed, and this is what we defend, is the relevance of historical perception, at least not to allow oneself to be ensnared by the metaphysical webs of considerations on morality. In such a way that, by contrasting two moments at the beginning of §9, Nietzsche breaks with a very specific way of reflecting morality, which was seen as something intrinsic, natural and essential of the human being. Before announcing in his Genealogy of Morals (1887) that morality should be placed as a problem, already in Aurora this happens. The tension between community and individual, which permeates our entire text, exalts the mechanisms that one had to use to deal with the other, such as punishment: the individual is restrained in favor of the community. With the analysis of the morality of custom, or the origin of morality as obedience to customs, Nietzsche announces points that form the structure of our work: historical aspect, notions about morality, custom and tradition, the role of punishment in the tension between individual and community and, finally, the case of madness. This, as the possibility, but not the only one, of changing values, a crucial point that closes the argumentative movement, as we propose. Thus, offering a hypothesis about the origin of morality, Nietzsche reallocates a human, all too human conception back on the ways of history, deflating a metaphysical perspective that has been accepted since Plato.Item Autointegração jurídica: uma reconstrução formal do problema das lacunas no direito(Universidade Federal de Goiás, 2023-08-28) Barbosa, Matheus Gabriel; Schang, Fabien Georges Jacques; http://lattes.cnpq.br/7692539246816433; Schang, Fabien Georges Jacques; Serbena, César Antônio; Leite, Alexandre Fernandes Batista CostaThe concept of a legal gap is studied from various semantic methods and both formal and informal perspectives. Observing that heterointegrable legal gaps are the ones that effectively generate problems of incompleteness in law, the study investigates the use of closure rules as a tool to ensure the completeness of legal systems, starting with Bobbio’s idea of exclusive general norms. Considering that jurists envision two classical closure rules, the principle of permission and the principle of prohibition, Woleński’s work is used to evaluate these principles in light of SDL, concluding that this logic is unable to formally differentiate these two principles. From there, research is conducted on how various renowned authors (Raz, Alchourrón, Bulygin...) have formalized legal gaps, observed the completeness problem, and applied closure rules. Finally, a proposal to use the logic AR4L , along the lines of truth-logic of Von Wright and Fabien Schang’s epistemic justification criteria, is presented. This consists of a four-valued system, where normative sentences Sp are read as promulgations, and the deontic interpretation depends on which legal system the legal proposition was promulgated. In summary, a multivalued formal treatment of closure rules will be proposed after reviewing the available literature in the logic of legal systems.Item Religião e política no contrato social Rousseau: do ser humano ao cidadão(Universidade Federal de Goiás, 2023-02-27) Burgarelli, Gabriel Telles dos Santos; Reis, Helena Esser dos; Reis, Helena Esser Dos; Moscateli, Renato; Silva, Genildo Ferreira daCette dissertation vise à examiner, à travers les éléments présents dans la théorie politique de Jean-Jacques Rousseau, la présence du recours à la religion dans l’œuvre Du contrat social, observable principalement dans ses chapitres Du législateur et De la religion civile (respectivement chapitre VII, livre II et chapitre VIII, livre IV). À cette fin, nous divisons ces éléments par leurs contextes propres, entre ceux qui constituent l'aspect anthropologique de la pensée de Rousseau et ceux qui concernent la structure politique construite par l'œuvre du Contrat. Notre dissertation s'organise donc en trois moments. Dans un premier temps, nous aborderons les principales idées de l'auteur sur la constitution humaine, en utilisant comme sources majoritaires le texte du Discours sur l'origine et les fondements de l'inégalité parmi les hommes et l'ouvrage Émile, ou de l'éducation, dont les élaborations fournissent un cadre anthropologique qui doit être pris en compte dans l'approche du Contrat. Dans un deuxième temps, nous abordons la question du Contrat Social lui-même, en discutant les concepts élémentaires qui façonnent le pacte proposé par le genevois comme échelle pour établir les principes du droit politique. Le troisième est consacrée à la présence directe du thème de la religion dans le Contrat, en essayant de rechercher, par les éléments disposés précédemment, quel est le caractère du recours à la religiosité dans le contexte politique de l'œuvre. Même imprégnées des dilemmes qui entourent un tel recours – surtout s’il est observé du point de vue contemporain des agendas politiques du 21ème siècle – nos conclusions soulignent l'importance structurelle d'une tolérance civile et religieuse (inséparable dans la pensée rousseauiste) à garantir par l'institut politique de la religion civile, ainsi que la nécessité de la sécurité du pacte social légitime, c'est-à-dire fondé sur l'égalité et la liberté humain.Item Liberdade e reconhecimento na democracia contemporânea: acerca do pensamento de Hannah Arendt e Charles Taylor(Universidade Federal de Goiás, 2023-12-20) Campos, João Pedro Andrade de; Moscateli, Renato; http://lattes.cnpq.br/8852962822237051; Moscateli; Moscateli, Renato; Oliveira, José Luiz de; Adverse, Helton Machado; Reis, Helena Esser dos; Pereira, Rafael RodriguesThe central objective of this study was to reflect on the concepts of freedom and recognition in contemporary democracy. In order to achieve this first aim, a path of interpretation was included that considers fundamental, for contemporary reflections on democracy, to discuss how citizens can freely enjoy their freedoms in a community as beings, at the same time, possessors of singular and plural identities. With the intention of investing in this approach, the work of Hannah Arendt and Charles Taylor were listed as basic theoretical points. On Arendt's side, it was shown that full political freedom is essential so that a political community can be a place in which citizens actions and speeches demonstrate their dignity as human beings. Meanwhile, the recognition of citizens identities is only possible when there is an understanding in society that the other is part of a continuous dialogue with myself, through which my identity as an individual and also as a citizen is formed - this was the point of departure in relation to the reflection supported by Taylor. These first forays were followed by an examination whose intention was to show that when minorities are excluded from political participation, society suffers losses that can lead to its decline. As it is not possible to reflect on the particularities of all existing minority groups, refugees were generally chosen as a category that exemplifies, on the one hand, how freedom and recognition matter for the contemporary discussion about democracy and, on the other hand, how this group reveals, through its private and collective demands, a conceptual embarrassment in the classic debate between liberals, communitarians and republicans. The research concludes with the observation that in current discussions about democracy there is a strong, sometimes distorted, pronouncement of the ideals of freedom and recognition, the harmful nature of which can compromise the relationship between citizens and each other, triggering a move away from political issues concerning community, as well as the worsening of existing inequalities in a democracy, ultimately contributing to the crystallization of groups harmful to the political body.Item O lugar da arte no mundo da técnica - aproximações e distanciamentos entre arte e técnica no pensamento de Martin Heidegger(Universidade Federal de Goiás, 2020-08-04) Castro, Leidiane Coimbra de Lima; Damião, Carla Milani; http://lattes.cnpq.br/2366404598683251; Damião, Carla Milani; Duarte, Irene Filomena Borges; Pádua, Lígia Teresa Saramago; Sombra, Laurenio Leite; Almeida, Fábio Ferreira deGe-stell is described by Martin Heidegger as the essence of modern technology. Contemporarily, it stands quite distinctively from the instrumental and anthropological relationship involved in the daily chores or in the day-to-day labor with technological objects. As a manifestation of being, Ge-stell offers man another possibility of being-in-the-world. He realizes his technological way of being from the attunement (Stimmung) he can achieve in his new disposition (Befindlichkeit). Characterized by limiting its possibilities to a single way of being - particularly as calculative thinking is inherent to Ge-stell, the technological way of being prevents man from reasoning on what constitutes his self: the openness for ways of being. Heidegger suggests thinking about technology within the limits of art as an alternative to reasoning on the opening of possibilities that compose the human existence. The relationship between technology and art, however, is built upon the tensions on which one can establish proximity and distance between them. This is possible because both are types of disclosure (alétheia), of creation and disposition (Befindlichkeit). If, on the one hand, art discloses the world, on the other, technology does the same. If the former opens up man’s ways of being, the latter does likewise. Unquestionably both reveal beings through their creations. However, the world, the disposition and the beings disclosed by both, present themselves in a complete distinctive way. This reasoning leads this thesis to address both types of disclosure (alétheia), and the way man experiences the world through them.Item Falsidade, erro e loucura: os limites da racionalidade no sobre a certeza de L. Wittgenstein(Universidade Federal de Goiás, 2022-07-04) Cesário, Igor de Souza; Silva, Guilherme Ghisoni da; http://lattes.cnpq.br/3762247800421770; Silva, Guilherme Ghisoni da; Ferraz Neto, Bento Prado de Almeida; Vieira, Filipe LazzeriThis dissertation aims to investigate the role of the concepts of falsehood, error and madness in Wittgenstein's On Certainty, even though these concepts are not explicitly addressed by the author. To do so, it is necessary to go through no less important steps; first, we seek to understand the way in which Moore's texts were important for Wittgenstein‘s ideas, then, we will connect those ideas to the discussion about truth theories, in order to understand what would be his position in relation to those theories. Finally, we will examine the concepts of falsehood, error and madness, in dialogue with commentators, aiming to understand Wittgenstein‘s final texts.Item As relações entre soberania e governo em Jean-Jacques Rousseau(Universidade Federal de Goiás, 2021-09-09) Correia, André Rezende Soares; Moscateli, Renato; http://lattes.cnpq.br/8852962822237051; Moscateli, Renato; Kawauche, Thomaz Massadi; Vento, Marisa AlvesThis work deals with the relations between sovereignty and government as from the political thought of the philosopher Jean Jacques-Rousseau. The theme emerges from the concern demonstrated by the author in ensuring that the expression of the general will be the source of the laws to be applied by rulers in their role of ministers subordinated to such will. Thus, by taking as a reference the principles of political right elaborated by Rousseau, essentially in the Social Contract, without forgetting his other writings, his ideas are analyzed concerning the social contract as the association's act that establishes a legitimate and secure civil order, for the purpose of guarantee freedom and equality for citizens as members of the State. With this basis, the relations between sovereignty and government are focused in order to understand how they can be useful, stable, balanced and institutional, respecting the respective competences of these entities. Thus, the work develops in three chapters. The first encompasses the theory of the social contract: the institution of the civil order, the legitimacy of the general will and of popular sovereignty, which ensure the freedom and plurality of interests. Thereafter, the second chapter reflects more directly on the government, its function in the republic and its different forms, with the intention of discussing how he must act for the benefit of political community, and also what are the problems inherent in their relations with the sovereign. Finally, the third chapter contemplates some of the republican mechanisms indicated by Rousseau to promote state's conservation, mainly taking into account the dangerous tendency of the government to try and overlap popular sovereignty, confusing its public power, given to it to enforce laws, with the sovereign acts of the general will.Item A exigência política do despertar: escrita, política e revolução em Walter Benjamin(Universidade Federal de Goiás, 2021-07-23) Costa, Gilmário Guerreiro da; Damião, Carla Milani; http://lattes.cnpq.br/2366404598683251; Damião, Carla Milani; Aquino, João Emiliano Fortaleza de; Vieira, Rafael Barros; Machado, Francisco de Ambrosis Pinheiro; Palhares, Taisa Helena PascaleThe concept of revolution in Walter Benjamin´s philosophy has received meaningful reformulations from 1925 on, when his approach of Marxism became increasingly more systematic. In several works from the period, one can distinguish an interest in examining the reasons and possibilities of overcoming the capitalist mode of production and in discerning the means of confronting fascism. The works that he dedicated to the problem of revolution situates in this concrete historical horizon. In this regard, his investigations deal with the need for overcoming the dreamlike character inherited from the 19th century, which implies giving the theme of awakening a specific critical character, especially in his essays on aesthetics and politics. Coherently, he refuses any mechanistic formulations, mainly those that arose in the time of the Second International Socialist, responsible for stressing the dynamics of the objective forces to such an extent that they did leave no significant space for the revolutionary praxis strictly speaking. Benjamin thus moves forward in the philosophy of praxis and class struggle horizon, which give him the necessary themes and justification for a radical critic of bourgeoise society. Such presuppositions underly the Benjaminian concepts of writing and history, which structure, each of them, the two parts of our thesis. They emphasise the tension existing in this thought, between examining the possibilities of overcoming capitalism and remembering the ruins of the current catastrophe. Our purpose in this research is to understand and to explain this critical activity.Item Limites entre indivíduo e governo na teoria política de Locke(Universidade Federal de Goiás, 2023-04-20) Dores, João Alberto Araújo das; Moscateli, Renato; http://lattes.cnpq.br/8852962822237051; Moscateli, Renato; Almeida, Maria Cecília Pedreira de; Reis, Helena Esser dosWhat is the “individual”? On the other hand, what is its natural role in its life in a political context? How does the individual relate to the property that appeals to him or her as the basis of its existence? These are questions that have been asked by philosophy since its inception and have been framed throughout its history. Several philosophers have addressed this question in various interesting ways. Locke was no exception. Like others, he was seized by the complexity of the issue and approached it through the analysis of what causes the emergence of civil society, the origin of its power and its ideal extension. The purpose of this research is to understand and clarify John Locke's efforts and, with him, to describe what the individual is. Also, define its role in relation to itself and others, before and after the establishment of its civil society pact. In this respect, the government's role has also been defined. How should its powers be exercised? If the political pact should be beneficial to everyone, should it ignore the possibility of abuse? The response can hardly be anything but negative. But how to avoid them? Does the legislature have to regulate everything? If such an option is unreasonable and thus dangerous, what constraints should individuals pay special attention to when delimiting civil government? Such questions are imperative and if not genuinely understood, may cause the individual to see his autonomy subdued and used potentially against himself, establishing an unlimited and absolute authority. In light of this, Locke began an investigation, offering a few answers. Therefore, if we can speak of an actual state of nature and a subsequent transition to a political state in which many individuals choose to participate, what can we effectively infer from this? For Locke, this does not imply that the former is necessarily better than the latter, nor does it imply that the latter, because of its benefits, is intrinsically better than the former, paving a way that could be considered more “righteous”. The key is to understand these conditions and extract from them the different forms of human existence.Item Sócrates através da Pítia: indicações sobre a ignorância humana(Universidade Federal de Goiás, 2022-09-09) Esteves, Bruna Morais; Borges, Anderson de Paula; http://lattes.cnpq.br/2037539775539289; Borges, Anderson de Paula; Holanda, Luisa Severo Buarque de; Cornelli, GabrieleThe questions of this research are derived from the intersection between the notion of Socratic ignorance and a specific declaration by the oracle of Delphi. In his defense speech, Socrates reports to the jury that he received many years before an oracular message. The speech of the Pythia, the priestess at Delphi, attributes to Socrates the position of someone whose wisdom nobody surpasses. In light of this, Socrates undertakes an investigation into the meaning of the message, given the inherent ambiguity present in oracular declarations and his distrust towards corresponding to the sage alias. In the end, Socratic wisdom consolidates itself through narrow contours, bestowing very little and nothing upon the human aspect. And only to the god, in contrast, does the sage adjective apply. In general, it is possible to affirm that the ignorance declarations made by Socrates and his attachment to the existing or non-existing legitimacy of others’ wisdom arise from this. We attempt, then, to observe the process through which Socrates decides to investigate the divine message and the implications of his final interpretation on that which he describes as a compromise with the god Apollo. His service or activity is equated, in the Apology, to philosophical practice itself. Even though Socratic wisdom occupies the center of this question, the details in Plato’s text seem to indicate that human wisdom itself hardly sounds as wisdom, being first and foremost a recognition of an inherently human ignorance. There are, however, moments in which Socratic practice seems to reside on the threshold of these wisdom interests, since it would be extremely valuable to achieve answers to the investigated themes. As the texts point to a notion of permanent human ignorance, Socrates restructures this condition so that reflecting on our lives or on human excellence remain useful. As the most extensive characterization of Socrates’ philosophy, the Apology brings obstacles related to Socrates’ position in face of knowledge and in face of his involvement with Greek religion. This research, therefore, attempts to deal with these themes.Item Responsabilidade política pelo mundo comum: diálogos entre Hans Jonas e Hannah Arendt(Universidade Federal de Goiás, 2021-03-04) Farias Junior, João Batista; Silva, Adriano Correia; http://lattes.cnpq.br/7465568204123045; Silva, Adriano Correia; Sá, Alexandre Guilherme Barroso de Matos Franco de; Rocha, Alexandrina Paiva da; Assy, Bethania de Albuquerque; Carvalho, Helder Buenos Aires deModernity has bequeathed us a highly developed world, especially from a scientific and technological point of view, but it has not safeguarded us from the dangers and atrocities that we could inflict against the world in which we live and against humanity. Examples of horror and unbridled power, the extermination camps in Nazi Germany during the Second World War and the two atomic bombs dropped in Japan at the end of the same war, show us in what proportion we are at the mercy of our own artifacts and of evil capable of appearing in the banalest individuals. Hans Jonas has formulated a sagacious critique of what he calls the “modified nature of human action” brought about by modern technology, presenting responsibility to us as a moral principle appropriate to the new challenges that our actions impose on us. With the same attention and concern to reflect on her time, Hannah Arendt dissected the phenomenon of totalitarianism in its two appearances in the last century, Nazism and Stalinism, as well as leaving us a rich literature on political philosophy. This thesis aims to present how responsibility should emerge both as a political principle and as a moral principle in contemporary times for the preservation and continuity of the world. Since Jonas did not develop the political aspects of his ethics of responsibility, we defend the existence in Arendt's work of elements that lead us to the construction of a politics of responsibility. The revolutionary experiences of assemblies and council systems become examples of extraordinary policies and point to other possibilities for politics to reconcile freedom with responsibility in the form of direct participation of citizens in common affairs and the flourishing of responsibility for the world in which we act.Item A letra e o espírito da lei(Universidade Federal de Goiás, 2019-12-16) Fernandes, Darley Alves; Klotz, Hans Christian; http://lattes.cnpq.br/9583503676638320; Klotz, Hans Christian; Altmann, Silvia; Lima, Erick Calheiros de; Silva, Márcia Zebina Araújo da; Dalla Vecchia, Ricardo BazilioIn the current dissertation, we discuss the way that the norms and the moral principles objectively justified by the reason can become subjective grounds of determination of the will (motive). Taking into account that the moral norms are normative principles that affirm something about us, telling us what to do and claiming that we must to do so, our thesis is that we only can understand the motivational character of the moral norms through the "moral consciousness". The consciousness of duty is the conscience of being submitted to a moral obligation that is valid for me because it is inevitable to me, once I recognize my "reasons for acting" through it. From this premise we can defend that: (i) there is just a formal distinction between the objective grounds and the subjective grounds so that the "objective grounds" are "motives"; (ii) the subjective validity of these norms it is not independent on the subject who judges and is submitted to them. Therefore, we cannot understand the motivational character of the reason without comprehending its normativity, once both are capabilities that form what we call "practical reason". Then, to talk about the motivational ability of the practical reason is to talk of its normativity and vice-versa, it is because of that the moral consciousness purchase central relevance in our investigation, once it reveals these two virtues of the practical reason. Insofar this fundamental consciousness of the "law of duty" is presented as a "fact of reason", it is the highest point of Kantian moral philosophy. Exploring the fundamental consciousness of the law we are affirming that the condition of the subjective validity of the norms and moral principles is the own "immanence" of these principles, this immanence is revealed by the consciousness.Item Foucault e a filosofia: da crítica do mesmo à abertura para o outro(Universidade Federal de Goiás, 2022-05-03) Leal, Guilherme de Freitas; Lopes, Adriana Delbó; http://lattes.cnpq.br/6600189022732543; Lopes, Adriana Delbó; Almeida, Fábio Ferreira de; Kraemer, Celso; Marinho, Cristiane Maria; Aggio, Juliana OrtegosaThe thesis aims to collaborate in understanding the relationship between Foucault and philosophy. Glimpsing the tripartite field of philosophy observed to occur post-Kant, Foucault calls this moment philosophical modernity precisely because the infinite as foundation leaves the scene and finitude starts to sustain itself. Crossing the critical project — the Critique of Pure Reason, the Critique of Practical Reason, and the Faculty of Judgment — with Anthropological Reflection, Foucault absorbs the philosophical tradition through Kant, concatenating, in addition, in Nietzsche a radical answer that will allow him to build his own thought analytics. Foucault observes that the source, the limit, and the extent of knowing, doing, and hoping reside between truth and freedom, concluding that man makes himself in the course of his history, in the interaction of his language, and in the use of his bios. Foucault's analyses constitute a Critique of the Same that necessarily consolidates itself into an Opening to the Other. In other words, by doing the Critique of the Same, that is, by delimiting the formations of knowledge, by establishing the limits of power relations, by fixing the possibilities of the practices of the self, one can promote Openness to Other ways of being, one can construct other discursive forms, other power relations, other subjectivities. In this sense, archeology, genealogy, and hermeneutics are read as methodological tools used by Foucault to perform this Critical determination of what is the Same of a certain time and place in order to finally make us think about the Opening to the Other. Literature and language are seen as knowledge Other, painting, engraving, photography, cinema, and theater as power Other, and the aesthetics of the self together with politics are seen as expecting Other. Experiences that manage to go beyond the Same and establish in the spheres of Knowledge, Power, and Self, the unheard of, what was never there before, neither as a source, nor as a limit, nor as an extension of theoretical, practical, or moral knowledge in the establishment of man's way of being. In this way, making possible an experience beyond man's beingItem A releitura cognitivo-semântica de Robert Hanna das formas de intuição de Kant: sobre o significado representacional do conteúdo não-conceitual no debate contemporâneo(Universidade Federal de Goiás, 2020-11-26) Magalhães, Bergkamp Pereira; Santoro, Thiago Suman; http://lattes.cnpq.br/0412836563259361; Santoro, Thiago Suman; Pereira, Roberto Horácio de Sá; Klotz, Hans-ChristianThe present thesis proposes to investigate the debate regarding the possibility of existence and representational significance of non-conceptual content. For this, we will approach the interpretation of the non-conceptualist spectrum of the debate that defends this possibility against the most influential version of conceptualism, namely, John McDowell's conceptualism. In the first moment, we will show the importance of Gareth Evans and John McDowell for the contemporary debate, since the first is responsible for introducing the notion of non-conceptual content in the contemporary debate and the second for the introduction of the so-called demonstrative concepts to defend the conceptualist spectrum. In addition, we will show two positions regarding the non-conceptual notion of Evans's writings in relation to demonstrative concepts in order to understand the importance of non-conceptual content to be taken as representation. The perspective of Robert Stalnaker, who stands in favor of the state view, and Richard Heck who stands in favor of the content view. The objective is to point out the main issues within the contemporary debate to understand the purposes of Robert Hanna's argument exposed in the second part. In the second moment, we will present two perspectives of interpretation of Kant's writings. Hanna's non-conceptualist semantic-cognitive rereading and John McDowell's conceptualist epistemic-metaphysical reading that understands that Kant is the precursor of conceptualism. The objective is to elucidate how the so-called “forms of intuition” constitutively explain the non-conceptual content and how this constitutive role is played in the non-conceptual content from the Argument from Incongruent Counterparts. Finally, we will trace the relationship between Hanna's cognitive-semantic reinterpretation proposal of Kant's writings and the non-conceptualist spectrum of contemporary debate to indicate how these writings offer answers to the problems faced by the non-conceptualist spectrum of the current debate.Item Processos de subjetivação, governamentalidade neoliberal e resistência: uma leitura a partir de Michel Foucault e Judith Butler(Universidade Federal de Goiás, 2020-11-30) Marinho, Cristiane Maria; Lopes, Adriana Delbó; http://lattes.cnpq.br/6600189022732543; Aguiar, Odilio Alves; Candiotto, Cesar; Duarte, André de Macedo; Lopes, Adriana Delbó; Silva, Adriano CorreiaThis research aims at presenting the analytic of power and the notion of resistence in Michel Foucault's thinking, as well as to explain the way in which Judith Butler talks over these concepts and develops them in an original and updated reading of the contemporary neoliberal governmentality. The thesis defended here, was that, to those two philosophers, exists a crucial importance in the subjectivation process, both in the exercise of power of neoliberal governanmentability as for the formation of resistence against this governementality in particular, and in the ethical-political-economic contemporaneity of the twentieth and twenty-first centuries. Firstly, it has been presented here Foulcadian analytic of power, highlighting the same subjectivation processes in the exercise of the mechanisms of modern and contemporary power and in Butler's proposition about the need for developing a new analytic of power, updating Foucault's writings, but starting off from the new movements of contemporary power and describing the upsurge of sovereignty within governamentality. And then, it has been further developed the notion of neoliberal governmentality, typifying the German and American neoliberalism and, following foucaultian's analysis, it has been proved that the neoliberalism is, more than just an economic paradigm, a liberal rationality, being the process of subjetivation a critical category in the exercise of power. There has also been presented Butler's dialogue with these foucauldian issues with regard to the "assujettissement" in which criticizes Foucault for disregarding some subvertion potential within the psyche in the analysis of power and in the formation of resistence to the exercise of governmentality. Finally, it has been addressed the possibilities of resistence to the power of neoliberal governmentality in Foucault and Butler and their agonistic clash, in addition to a short genealogy of the notion of resistence in Foulcault's work, exploiting the importance of the processes of subjectivation in the exercise of the governmental power as well as in the exercise of resistence to mechanisms of power starting off with the practices of freedom, of aesthetics of existence as well as the Criticism, taking into account the notions of "parresía" and counter-conduct. It has also been presented that Butler, inspired by Foucault, thinks about the centrality of processes of subjectvation in the resistence to the neoliberal governmentality, starting off from foucaudian criticism as virtue; of performative politics; of neoliberal precariety; of alliance of the diversities in search of recognition; of the post-identity interdependence, but without refusal of identities.Item Heidegger: da analítica existencial à filosofia da interpelação(Universidade Federal de Goiás, 2021-03-29) Martins Filho, José Reinaldo Felipe; Herrmann, Friedrich-Wilhelm von; Almeida, Fábio Ferreira de; http://lattes.cnpq.br/3543790024810464; Almeida, Fábio Ferreira de; Casanova, Marco Antonio dos Santos; Duarte, Irene Filomena Borges; Korelc, Martina; Christino, DanielSince the 1970s, the studies on Martin Heidegger’s thought in Brazil have focused mainly on the insights gathered from Being and Time, and some other contemporary works. Over the past few years, however, there has been an increasing interest in texts related to what is known as the second phase of Heidegger’s Thought, that is, compiled in the midst of the reorientation given by the author to his philosophy from 1930 onwards. This is true not only in the field of interpretative analysis but also in the implementation of works’ translations that until recently were unavailable to Brazilian readers. Nowadays the panorama is quite different, making it possible to approach concepts that cross from one phase to another, and, more than that, guarantee the “internal cohesion” and/or “organicity” inherent in Heidegger’s work seen in a more comprehensive way. Among other possible approaches, this is the case of the Dasein concept, already introduced in the lectures of the early 1920s, although with a notably more evident repercussion from Being and Time. At that point, in order to reintroduce the question of the meaning of Being in general to Philosophy, Heidegger had come up against two problems: on the one hand, the impossibility of a frontal approach to Being; on the other, the insufficiency of the history of metaphysics in the treatment given to the theme. Precisely in the horizon of this methodological impasse is the election of the entity with ontic-ontological precedence, that is, Dasein, the human phenomenon perceived as existence. There is, then, a crucial conflict between the function of Dasein, such as the one that would deny inheritance to traditional metaphysics, and a concept that for Heidegger had represented its maximum unfolding, namely: the subject. Thus, the project to overcome metaphysics is, in a sense, the attempt to move beyond the subject, in the exploration of a completely new conceptual-hermeneutical apparatus. However, there are those who suspect the capacity of Being and Time to achieve this goal – as is the case with Edith Stein and Jean-Luc Marion – questioning the extent to which Dasein can be perceived as a focus for overcoming metaphysics. In this regard, the texts that have been created from the 1930s have important indications about the evolution process, whether from Heidegger’s understanding of Being, or from the reformulation of the place attributed to the Dasein concept: since the change in its spelling, appearing from there onwards as Da-sein (separated by a hyphen), even the adjectives that started to qualify him, no longer the “holder of the being”, but the “seeker”, the “custodian”, the “caregiver of the truth”. Thereupon, the counterpoint with Being and Time can be carried out mainly from Contributions to Philosophy, written between 1936 and 1938, although published only in 1989. In intermediation between Being and Time and Contributions to Philosophy, works that can be considered the main exponents of the trajectory of Martin Heidegger in a spectrum of more than three decades, the present investigation aims to measure the function of the Dasein concept, raising it as an amalgam in the continuation of a thought intended to the original thinking (Das anfängliche Denken).Item Foucault e o acontecimento sexo(Universidade Federal de Goiás, 2022-11-03) Martins, Igor Freitas; Ternes, José; http://lattes.cnpq.br/4963109088070313; Ternes, José; Almeida, Fábio Ferreira de; Amitrano, Georgia CristinaThe core objective of this research is to explain the analysis of Foucaultian sexuality in terms of an eventalization of sex. It is about verifying in which historical, discursive and non-discursive conditions, it was possible the emergence of sex as an object of knowledge, support point and instrument of power relations in the perspective of Michel Foucault's thought. In this sense, this research proceeds transversally, taking into account certain conceptions of commentators on the works of the philosopher Michel Foucault who believe that, in the style of this author's research, there are three distinct phases: the archeology of knowledge, dating from the 1960s; the genealogy of power, implemented in the 1970s; and a genealogy of ethics carried out from the 1980s onwards. Differently from this conception, it appears that in the Foucaultian studies on the emergence of sex, dating from the 1970s, both an archeology of the knowledge of sexuality is present, at least in an embryonic form, as a genealogy of the science of sex.Item A autogênese do conceito especulativo de subjetividade na Ciência da Lógica de Hegel(Universidade Federal de Goiás, 2020-12-01) Morais, Júlia Sebba Ramalho; Klotz, Hans Christian; http://lattes.cnpq.br/9583503676638320; Klotz, Hans Christian; Silva, Márcia Zebina Araújo da; Suman, Thiago Santoro; Pertille, José Pinheiro; Gonçalves, Márcia Cristina FerreiraIn this paper, I investigate the logical genesis of the theoretical concept of subjectivity (Subjektivität) in Hegel's Science of Logic. In my view, this genesis has three aspects. The first aspect is external to the Hegelian system and concerns Hegel's critical interpretations of the concept of self in Kant and Fichte's philosophies. I contend that Kant's argument about the notion of pure transcendental apperception was fundamental to the Hegelian elaboration of the concept of subjectivity as deeply conceptual. The Fichtian notion of the self, as an absolute principle of science, contributed to Hegel's understanding of a self-referential subjectivity as immanent to his absolute system. However, as I will show, the Hegelian interpretation of such concepts goes through an intense speculative transformation within its philosophy scope. The second and third aspects of the subjectivity's autogenesis occur internally to the logical element. The second aspect concerns the meta-logical and dialectical activity of the subjective concept. In my view, the concept (Begriff), when driving the dialectical method in the Hegel system, can be seen as its immanent and active subjective principle and, in its formal meta-logical performance, subjectively self-sets. Finally, the third aspect of the subjectivity concept of logical autogenesis refers to the progressive development of certain logical categories of the "Doctrine of Being" and the "Doctrine of the Essence." In my view, they are proto-subjectives, contributing genetically to the subsequent manifestation of the subjectivity of the concept in the "Doctrine of the Concept."
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