Programa de Pós-graduação em Filosofia

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O governo dos homens na contemporaneidade: laicização do poder e subjetivação massificante
(Universidade Federal de Goiás, 2012-07-29) Barbosa, Aelton Leonardo Santos; Lopes, Adriana Delbó; http://lattes.cnpq.br/6600189022732543; Lopes, Adrina Delbó Lopes; Silva, Adriano Correia Silva; Ruiz, Castor Mari Martín Bartolomé
The objective is to determine the manner in which government of men is exercised in contemporary society. Nowadays, nations are organized according to the structure of liberal democracy, a late formation of the liberal discursive practice. Searching for contemporary liberal governmentality specificity, the text makes use of the genealogical method, thus breaking research on provenance and emergence of the object of study. Relying on the analysis of Friedrich Nietzsche and Michel Foucault - respectively, founder and improver of genealogical critique – it verifies what appear to unify its research hypotheses: first, the idea that power as exercised in modernity is the displacement and secularization of a originally religious natured relationship, and secondly, the assertion that, the historically identifiable process of subjects production, is a massification process; modernity would be marked, in an apparent paradox, by the fact that it has a massifying subjectification. The two genealogist philosophers express these theses with the complementary concepts of "herd morality", in the German case, and "pastoral power", in the French case, which refer respectively to the formation of the individual's psychological type of modernity and the incidence mechanisms of power over the bodies subject to it. Foucault notes, however, that in contemporaneity a transmutation of state power which took the model of political economy has changed the general outline of governmentality, from a normalization of the bodies to a regulation of populations: it is the dawn of biopolitics and liberal governmentality. Futhermore, recent decades seem to define itselves by the actual enrollment in new discursive practices, that from the human capital theory and also an update of the homo economicus concept, which only renew Nietzschean diagnosis of the "last man" hegemony
A arte além da razão: a tragédia na reflexão do jovem Nietzsche
(Universidade Federal de Goiás, 2014-02-24) Batista, Walquiria Pereira; Lopes, Adriana Delbó; http://lattes.cnpq.br/6600189022732543; Lopes, Adriana Delbó; Silva, Adriano Correia; Oliveira, Roberto Charles Feitosa de
The starting point of this study is the examination of tragic art in Nietzsche’s reflection about culture, having his first book The Birth of Tragedy as main line. An intrinsic relation between art and life is noticed in the opposition which the philosopher establishes between a tragic culture and a theoretical culture, in a way that the first is seen as the ideal terrain of art, while the latter is considered a promoter of the artificialized arts of the modern era. The objective is to examine the metaphysical impulses which art has as a substratum in tragic culture and, at the same time, to identify the superposition of reason inaugurated by Socrates as something harmful to the instincts, which would exterminate from art its original, solely artistic element. With these notions, the intention is to study Nietzsche’s Apollinian- Dionysian conception of art, in dialogue with authors of Greek and German drama, identifying contrasts and communions. Art projected on the principle of reason would have its mark in Euripides’ aesthetic Socratism, in Aristotle’s primacy of action and catharsis, in Lessing’s Enlightenment dramaturgy, in Schiller’s expressions of liberty and would resonate in the recitative of the opera in the service of distraction. On the other hand, the splendor of the tragic era lies in the tragedies of Aeschylus and Sophocles, in the hero’s Apollinian- Dionysian dichotomy, exemplified in Prometheus and in the two Oedipusses. Myth and music are seen as fundamental and inseparable components of art sprouted in a tragic culture, capable of establishing an unconscious relationship with the audience. These are the premises to understand Nietzsche’s affinities with Wagner, in the expectation of a renaissance of myth and music as reawakening of the tragic spirit in German genius.
A unidade metafísica do ser e a relação entre os humanos e os demais animais no pensamento de Schopenhauer
(Universidade Federal de Goiás, 2014-09-05) Franco, Eduardo Ferraz; Lopes, Adriana Delbó; http://lattes.cnpq.br/6600189022732543; Lopes, Adriana Delbó; Santoro, Thiago Suman; Barboza, Jair Lopes
The finding that the world known by the human cognitive apparatus leads Schopenhauer to unpower and equip the scope of intelligence and reason. If by these pathways the knowledge of the thing-in-itself is impossible, Schopenhauer finds it in the intimate feeling of the will. The intimate feeling of the essence of the self is expanded to the world that can only be a metaphysical unity, but it appears as self discord, imperfection. It is the possibility of visualizing the metaphysical unity of Being which enables the philosopher to extend the scope of consideration of human good actions to the animals.
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 Ortegosa
The 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 being
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 Correia
This 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.
Noções de vida na filosofia de juventude e maturidade de Nietzsche
(Universidade Federal de Goiás, 2013-09-03) Melo , Eder David de Freitas; Lopes, Adriana Delbó; http://lattes.cnpq.br/6600189022732543; Lopes, Adriana Delbó; Silva, Adriano Correia; Viesenteiner, Jorge Luiz
In this research, the object of study is the concept of life on Friedrich Nietzsche‘s philosophy. Our interpretative hypothesis is that the Nietzsche‘s work can be understood as a philosophy about life, being that a subtle and valuable neuralgic axis of it shows itself in questionings about the meaning of suffering and finitude. In the first part of the research, we restricted the study of Nietzsche‘s interpretation of the greek tragedy in the writing of his youth. Besides that, we approached the view of the tragic wisdom as a wisdom about life, and the construction and characterization of the tragic by Nietzsche as a privileged way of relating of life, with art as a paradigm. In the second and last part of the research, we get back to the philosophy of maturity in its concepts of wil to Power, eternal recurrence and amor fati (love of fate). These are analyzed as a conceptual construction about life that remain either sensitive to the issue of suffering and death or can be interpreted as a way to philosophize about the tragic character of life.
O personagem Descartes: as tensões de Nietzsche com o projeto inicial da modernidade
(Universidade Federal de Goiás, 2019-10-04) Melo, Eder David de Freitas; Richardson, John; http://as.nyu.edu/faculty/john-richardson.html; Lopes, Adriana Delbó; http://lattes.cnpq.br/6600189022732543; Lopes, Adriana Delbó; Viesenteiner, Jorge Luiz; Frezzatti Júnior, Wilson Antônio; Itaparica, André Luis Mota; Dalla Vecchia, Ricardo Bazílio
With this dissertation we aim to analyze Nietzsche writings on Descartes, focusing mainly, but not exclusively, on the book Beyond Good and Evil. Our central hypothesis is that such mentions, in a critical perspective, are configured by Nietzsche as controversy, as an argumentative strategy of philosophical opposition to Descartes as a character, forming tensions with the grounds and the edges of the early modernity. In other words, Descartes, as Nietzsche writes about him in Beyond Good and Evil, would be a character that, as a magnifying glass, works as a rhetorical element to display problems barely noticed, aside and remaining elements that, despite their marginality, would tacitly rule modernity. The result of this approach, coupled with our defense of Descartes as a character in Beyond Good and Evil, will be an exposition of some limits of the Cartesian philosophical project, relatively to those aside and remaining elements. In addition, some Nietzsche's new determinations will be underlined, such as an organic sense identified through thought, this as an element of the body; a meaning of conscious thoughts as ruled by instincts; subjectivity as an expression of the gregarious demands of the species and the self as a silent expression of individuality.
O tempo do fim: diálogo e antítese no uso do messianismo paulino pela filosofia de Giorgio Agamben
(Universidade Federal de Goiás, 2020-11-12) Pereira, Pedro Lucas Dulci; Lopes, Adriana Delbó; http://lattes.cnpq.br/6600189022732543; Giacoia Junior, Oswaldo; Ruiz, Castor Bartolomé; Paula, Marcio Gimenes de; Correia, Adriano; Lopes, Adriana Delbó
This work has as its main objective to defend the political importance of the messianic theme of the time of the end. Unlike the superficiality of relations established between time and politics by the advocates of the thesis about the end of history, this formulation of the political significance of the messianic theme of the time of the end, comes from the analysis in ethics and political philosophy of the work of Italian philosopher Giorgio Agamben, and the dialogue he establishes with the Western theological and philosophical tradition. Regarding this theme, our arguments in the present work will take the following path. First, we will dedicate the initial chapter to an archeology of the way of governing infinitely individuals, characteristic of our political contemporaneity. The key question in this first chapter is, therefore, why has politics been transformed into mere body management? With the help of a thematic relationship established with some courses taught by Michel Foucault at the Collège de France, we will seek to defend the Agambenian reading from the state of decline in which contemporary ethics and politics are found. We will try to make it clear that the current political configuration does not only concern what Foucault called modern governmentality, but also Agamben's arguments about the need for praise and glory for the undetermined functioning of the political machine. Second, we will focus itself in the messianic theme of the time of the end, in his Pauline formulation, as a Agamben’s strategy to address to the legal and political situation of our time described in the first chapter. Our objective in the second chapter, therefore, will be to argue that the use, by Agamben, of theological paradigms arising from the epistles of Paul de Tarsus, presents itself as a useful intellectual alternative to equip his readers with a theoretical repertoire that be subordinate to the end-of-history theses – and be able to carry out a renewal in our framework of categories and concepts in a way that opens up the possibility of new free uses of the essential components for political philosophy and ethics in the contemporary world. The recovery of these theological paradigms will mean asking ourselves in general terms why Paul de Tarsus is important for contemporary philosophy and, specifically, why he is important for Agamben's philosophy. Finally, in the third chapter, we will try to make a critical assessment of the content of the Agambenian theses, trying to answer the question why is it difficult to be an Agambenian? With this question, we will try to explain the challenges that are inherent in the possibilities of using the Pauline paradigms for political challenges, as well as the difficulty of dealing with the long linearities that the Italian philosopher establishes from his representations of the time lived in the messiah. Through a careful reading of some methodological pillars in the philosophy of the Italian thinker, we believe that it will be possible to show not only the contributions, but also the limits of his intellectual project. Therefore, this thesis establishes both the dialogue and the antithesis with the use that Agamben makes of the messianic themes formulated by the apostle Paul. We believe that with this argument, as well as with the conclusions we reached, we will be able to contribute to a little explored theme, both as a key-hermeneutics of Agamben's philosophy, as a paradigm for the renewal of the frameworks of contemporary political and ethical philosophy. With that, we try to offer an original contribution to the agambenian studies in the Brazilian territory.
O trono vazio: a teoria unitária do poder na genealogia teológica de Giorgio Agamben
(Universidade Federal de Goiás, 2015-02-20) Pereira, Pedro Lucas Dulci; Lopes, Adriana Delbó; http://lattes.cnpq.br/6600189022732543; Lopes, Adriana Delbó; Silva, Adriano Correia; Teles, Edson Luís de Almeida
The present dissertation aims to explore only one of the input ports of the philosophy of Giorgio Agamben: the theological genealogy signature "power" in its unitary form. Despite the multifaceted work of Agamben, there is a kind of spine that runs through all the philosopher's reasoning in the last 25 years. Agamben usually puts his reader that place he calls the zone of indifference, or even of inoperativity. The origin of the idea of a zone of indifference or inoperativity that Agamben uses as ubiquitous assumption in his work, is precisely the Judeo-Christian messianic theology - so it is a theological genealogy. This philosophy of indifference or political messianism present in the work of Agamben always shown from three basic movements operated by the author. First, he criticizes between two categories historically placed in opposition in Western thought. Zoe and bios, inside and out, law and anomy, exception and rule, etc. After highlighting this polarity, it passes to the second movement that comes to bring out an indifference zone between these two poles. The figure of the homo sacer, the state of emergency, the concentration camp, etc., are also examples of people, places and situations where these bilateral oppositions become indifferent and enter a inoperativity zone. All this he shows that, finally, in the third movement of his argument, be able to present what is perhaps a unique proposition: the messianic moment of destituinte suspension. The Franciscan way of life, the use without possession, divine violence, or profanity are different ways of bringing an action that is outside the reading key metaphysical power / act. Each of these fundamental movements will be explored in the three parts of this dissertation focusing mainly on the signature “power” in his philosophy.
Cuidado de si e atitude crítica em Michel Foucault
(Universidade Federal de Goiás, 2017-06-09) Souza, Ronaldo Moreira de; Lopes, Adriana Delbó; http://buscatextual.cnpq.br/buscatextual/visualizacv.do?id=K4121259T6; Lopes, Adriana Delbó; Ternes, José; Ruiz, Castor M. M. Bartolomé
Ce travail envisage présenter les relations entre les notions de souci de soi (epiméleia heautoû) et de l'attitude critique de Michel Foucault. Il se prétend argumenter que l'attitude critique com-prise comme une façon de penser, de dire et d'agir capable de désubjectiver le sujet des manières de domination liés à l'État, est présenté comme implication à la notion ancienne de souci de soi. Laquelle a comme finalité transformer les modes de rapport à soi et à la verité par intermédiaire de l'application constante de l'attitude critique à soi-même en soumettant à examen sa façon personnelle de conduite de vie. Ce processus de changement du sujet à travers le régulier exa-men et en même temps critique à sa conduite personelle a comme point de départ le retour à soi-même et la découverte de l'état d'esprit dont l'âme se trouve. C'est-à -dire: si elle se trouve passive aux influences des passions capables de compromettre le rapport à soi, ou si elle se trouve souveraine en dominant soi-même. Et si le cas est celui-là, s'occuper de soi-même afin de reprendre la posession et la souveraineté par le travail éthique sur soi-même comme effort pour échapper de plusieurs façons de domination et esclavage des passions, en rétablissant sa propre liberté et indépendance, est le mouvement dont l'individu de l'éthique ancienne s'établi librement comme sujet de conduite morale. Ainsi, inspiré à l'éthique de l'immanence des anci-ens dont le sujet éthique se constitue à travers la pratique libre de soi-même, Foucault cherche à théoriser une éthique de la vie fondée au rapport à soi que lui permette de s'opposer aux manières de soumission à la gouvernementalité politique, en permettant, aussi, que l'individu se constitue à soi-même comme sujet de conduite morale en se reconnaissant comme sujet de son existence personnelle. C'est dans cette perspective que le souci de soi peut faire rapport à l'attitude critique comprise comme une pratique ascétique du sujet sur soi-même. Cela ayant comme fonction éthique et politique la désubjectivation du sujet des modes de domination liés aux arts de gouverner à la conduite du pouvoir politique. Étant donné que pour Foucault, il n'y a pas d'autre point premier ni dernier de résistence au biopouvoir si non dans le rapport à soi.

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