Doutorado em Filosofia (FAFIL)
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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 Senso comum e juízo político em Hannah Arendt(Universidade Federal de Goiás, 2020-03-20) Santos Filho, José dos; Silva, Adriano Correia; http://lattes.cnpq.br/7465568204123045; Silva, Adriano Correia; Lopes, Adriana Delbó; Moscateli, Renato; Müller, Maria Cristina; Aguiar, Odílio AlvesThis research aims to reflect on the potentialities inherent in common sense from which Hannah Arendt will think the effectiveness of a political judgment. The first impressions of a systematic reflection of the author on the subject show that the reasoning from human common sense, as opposed to philosophical thinking, is directly related to a mundane reality where everything comes to be in its own “appearance”. At this moment, common sense is responsible for bringing together all the particular impressions of men and conforming them to standards compatible with the human condition of sentient beings. Here, the common sense is literally understood as a sense that guarantees to men the worldly reality of "appearances." From dialogical reading with Kant, Arendt discovers that there is a direct link between common sense and the judgment of taste, or reflexive judgment. In this context the common sense is understood as sensus comunnis, or as a sense that establishes community. The purpose of the sensus comunnis is to ensure that our reflective judgment, or our judgment of taste, reaches a common agreement between the members of the same community. This understanding goes back to the humanist tradition that, since Cicero, already recognized the political potential contained in the cultivation of the sensus commum that guided men to always judge on the basis of the values shared by the community. We emphasize that common sense, in both contexts presented by Hannah Arendt, is invariably oriented toward the judgment of the world. Judgment from common sense, whether by sensible criteria compatible with the condition of sentient beings or by the very reflective nature of the judges of taste, constitutes a political judgment par excellence.Item Sobre o problema do mal no mundo contemporâneo a partir do pensamento de Hannah Arendt(Universidade Federal de Goiás, 2021-07-08) Vaz, Éden Farias; Silva, Adriano Correia; http://lattes.cnpq.br/7465568204123045; Silva, Adriano Correia; Lopes, Adriana Delbó; Reis, Helena Esser dosThis thesis proposes to investigate the problem of evil in today's world based on considerations by Hannah Arendt and her notions of radical evil and banality of evil. In addition, this research encompasses a series of philosophers, personalities, characters, reflections and episodes that can clarify the extreme proportions that evil can reach in certain political environments. It starts, therefore, from the analysis of what the thinking of Arendt can contribute to understand recent phenomena that involve the current political scenario, as well as reviewing the problem of evil throughout the thinking in the light of Immanuel Kant, responsible for conceiving the concept of evil radical resignified by Arendt in the context of the book The Origins of Totalitarianism. It also alludes the question of evil-by-evil, mentioned by Kant and Arendt, but never deepened in his own philosophies. The text also proposes to examine the meaning of radical evil in the aforementioned book as a system of human superfluity and to establish the possible reasons why Arendt no longer resorted to terminology, but speaks about banality of evil since the judgment of Adolf Eichmann in Israel in which it became clear to the author that the worst evil could be linked to a genuine inability to think. Finally, this thesis aims to understand what is the philosopher's reason to say that totalitarian crimes discover that there are crimes that cannot be punished because it is not possible to forgive because this is the element that persists in both nomenclatures and in which this statement is related to the fact that the international community considers crimes against humanity to be imprescriptible by nature, at any time or place.