Mestrado em Filosofia (FAFIL)
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Navegando Mestrado em Filosofia (FAFIL) por Por Orientador "Lopes, Adriana Delbó"
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Item 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 BartoloméThe 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" hegemonyItem 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 deThe 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.Item 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 LopesThe 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.Item 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 LuizIn 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.Item 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 AlmeidaThe 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.Item 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. BartoloméCe 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.