Agora exibindo 1 - 5 de 124
- ItemGenealogia e dispositivo de guerra: uma interpretação da produção foucaultiana no período entre 1970 e 1976(Universidade Federal de Goiás, 2023-03-06) Silva Neto, Ildo Corrêa da; Pereira, Rafael Rodrigues; http://lattes.cnpq.br/6269509018217934; Pereira, Rafael Rodrigues; Sugizaki, Eduardo; Silva, Adriano CorreiaLa publication intégrale des cours de la petite enfance de Foucault au Collège de France permet d’explorer la thèse de Daniel Defert selon laquelle la période entre les cours Leçons sur la volonté de savoir (1970) et l’écrit Histoire de la sexualité : La volonté de savoir (1976) présente des informations susceptibles de modifier le Regard que l’on a sur la production intellectuelle de Foucault. A cette époque, la généalogie s’annonce et s’adapta comme méthodologie d'analyse du pouvoir ; le dispositif de guerre apparaît comme une technologie qui traite de forces qui fonctionnent sous l’ordre de l’affrontement, de la lutte des une avec des autres. Defert affirme que l’écrit Surveiller e punir (1975) est une synthèse de tous les travaux qui ont été développés dans la période em question (1970-1976) quelle est le période de guerre ; ce qui permet de penser que l’analyse était consacrée à la présentation du prototype du dispositif de guerre qui imprègne les institutions disciplinaires. Il cherche à identifier le degré de similarité entre le prototype et les dispositifs dérivés ; discuter de l’objet cible des dispositifs disciplinaires que sont les forces du corps ; déduire la dynamique qui opèrent um appareil et le corps d’um individu ; rechercher dans quelle mesure généalogique, les dispositifs de guerre et les forces belliqueuses du cops son liés, et comment l’individu peut participer activement à ce conflit et inverser ses pertes d’autonomie. Os suppose que la discipline des corps passe historiquement par une déclaration de guerre aux dégénérés sociaux et des forces organisées et dirigées contre les forces du corps pour le soumettre et progressivement aliéner la liberté des individus. Ainsi, Surveiller e punir est centré sur la présentation des dispositifs nés de la guerre, fabriques em temps de guerre et orientes vers la guerre. Les institutions disciplinaires, avec l’intention d’utiliser le moins de violence possible, ont migré au niveau micropolitique du traitement de la subjectivité des individus.
- ItemUm estudo introdutório sobre a relação entre esquemas conceituais e a(s) realidade(s)(Universidade Federal de Goiás, 2023-08-21) Tinoco, Sérgio Neves Mateus; Vieira, Filipe Lazzeri; http://lattes.cnpq.br/5679661993939839; Vieira, Filipe Lazzeri; Leclerc, André; Silva, Guilherme Ghisoni daThis dissertation aims to discuss the relationship between reality and conceptual schemes from two different perspectives: 1st) one that considers reality as being unique, absolute and equal for all human beings, playing science and philosophy the role of discovering how it works and of expressing it through an adequate linguistic system; 2nd) another that considers we do not have direct access to a single reality, but rather need previously constituted conceptual schemes, schemes that determine certain cuts in the multiplicity of sensitive data and conform, from this, different realities. Therefore, according to the second perspective, language does not mirror reality, but rather is one of the instruments that build it. We will study the first view in Chapter 1 and the second in Chapter 2. In this study we will see that the most important theses on the subject are: i) ontological relativity; and ii) incommensurability of conceptual schemes. In Chapter 3, we study Donald Davidson’s article “On the Very Idea of a Conceptual Scheme,” and we present his criticisms of the notion of conceptual schemes conditioning different realities. We will see that his theoretical attacks are not directly directed at the thesis of ontological relativity, but rather at the thesis of the incommensurability of conceptual schemes, a prerequisite for establishing ontological relativism. Although Davidson establishes the category “conceptual schemes” and unifies Quine’s and Kuhn’s proposals, we will demonstrate that his criticisms are directed more specifically at Kuhn’s. We then restructuct Kuhn’s proposal, and how the author of the Structure of Scientific Revolutions re-signified his theses, in his final writings, in the light of philosophy of language, in particular using reflections that have the aim of focusing on the translation process. Thus, as the subject under study is quite broad, we will place our introductory study of the relations between conceptual schemes and reality(ies) in the discussions established between three great American philosophers of the 20th century: Quine, Kuhn and Davidson
- ItemO conceito de somação e os termos nomeadores de indivíduos, no artigo identidade, ostensão e hipóstase, de Quine(Universidade Federal de Goiás, 2023-08-22) Xavier, Caio Bismarck Silva; Velloso, Araceli Rosich Soares; http://lattes.cnpq.br/8203061798953795; Velloso, Araceli Rosich Soares; Imaguire, Guido; Porto, André da SilvaThe general goal of this dissertation is to explain the influence of the concept of “summation”, that came from the nominalist work developed by Quine together with Goodman, in the way in which Quine proposes to discuss the identity and the role of general and singular terms in the article Identity, ostension and hypostasis (1950). Our dissertation aims to show that in this article, Quine suggests a critique of the distinction between singular terms and general terms based on the concept of “summation”. Our hypothesis is that the philosopher would consider that this distinction could be set aside, if the conception of language as a theory of reference were replaced by another conception that used, in place of the concept of “reference”, the concept of “summation”. In the course of our argument, we will try to show what Quine can and what he cannot recover concerning the conception of language as a theory of reference using only the concept of “summation” and an act of ostension, linguistically represented by the demonstrative pronoun.
- ItemLimites 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.
- ItemSobre 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.