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1
Birk, Andrea. „Vom Verschwinden des Subjekts eine historisch-systematische Untersuchung zur Solipsismusproblematik bei Wittgenstein“. Paderborn Mentis, 2004. http://deposit.ddb.de/cgi-bin/dokserv?id=2776157&prov=M&dok_var=1&dok_ext=htm.
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Pouvreau, Ruth. „Schöpferische Weltbetrachtung zum Verhältnis von Einbildung und Erkenntnis in Texten der deutschen Romantik /“. Amsterdam ; New York : Rodopi, 2002. http://catalog.hathitrust.org/api/volumes/oclc/50780556.html.
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Medeiros, Luciano Wilson de. „Revisitando a Terra Gêmea: reflexões sobre o externalismo semântico de Hilary Putnam“. Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-27082012-090443/.
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Em 1975, no artigo The Meaning of Meaning, Putnam defende a doutrina que ficou conhecida por externalismo semântico. A ideia é a de que os significados das palavras não podem ser estabelecidos por um sujeito em isolamento (ou por uma mente pensada em isolamento). Neste trabalho, investigamos a doutrina de Putnam a partir de várias perspectivas, visando dar ao leitor elementos para compreendê-la em detalhes. Essas perspectivas envolvem a definição precisa do externalismo, o exame dos argumentos com os quais Putnam o defende e, também, a investigação de algumas consequências da doutrina para as filosofias da linguagem, da ciência e da mente.In 1975, Hilary Putnam published the article The Meaning of Meaning in which he proposed the doctrine that became known as semantic externalism. His idea was that the meaning of words cannot be established by an individual in isolation (or by mind taken in isolation). In this work, we investigate Putnams thesis from several different perspectives, aiming at giving the reader elements to understand it in detail. These perspectives include the precise definition of semantic externalism, the arguments Putnam uses to support it, and the investigation of some consequences of the doctrine for the philosophy of language, the philosophy of science, and the philosophy of mind.
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Soares, Daniel Quaresma Figueira. „A função do corpo na filosofia de Schopenhauer: conhecimento, metafísica e o problema da Coisa em si“. Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-23032010-124103/.
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Esta dissertação procura destacar e compreender a função da noção de corpo na filosofia de Arthur Schopenhauer, especialmente em suas reflexões consagradas à metafísica e à teoria do conhecimento. O corpo é melhor compreendido e ao mesmo tempo destacado, no interior do sistema schopenhaueriano, quando se percebe que sua função está vinculada ao posicionamento do filósofo em relação à chamada polêmica da coisa em si do período pós-kantiano. A introdução da noção de corpo permite a Schopenhauer combater os dois desafios legados por essa polêmica: por um lado, o corpo ajuda a erigir uma teoria do conhecimento que não pretende recair num dogmatismo consistente na afetação da sensibilidade pela coisa em si; por outro lado, o corpo aparece ao mesmo tempo como via de acesso ao em si e como operador central de um argumento de analogia que, ao possibilitar o reconhecimento da coisa em si em todos os fenômenos, combate diretamente o solipsismo.The present thesis propounds the spotting and comprehension of the function of the notion of body in Arthur Schopenhauers philosophy, particularly in regard to his reflections upon metaphysics and epistemology. The body is better understood through the awareness of the fact that in Schopenhauers set of ideas the function of the body is entwined with the philosophers view on the so-called controversy about things in themselves from the post-kantian period. The introduction of the concept of body provides Schopenhauer with authority to negate two obstacles thrived on that controversy. On the one hand, the body fosters a knowledge which does not intend to be led to a dogmatism of the affection of sensibility by things in themselves, but on the other, the body is here reckoned as a means to access the thing in itself and as the core of an analogy argument which nullifies solipsism whilst favours the recognition of things in themselves in every phenomenon.
5
Le, Poidevin Robin David. „Time and solipsism“. Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.293540.
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Sarkar, Priyambada. „Wittgenstein and solipsism“. Thesis, King's College London (University of London), 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.730920.
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Moor, Rudinei Cogo. „A SUPERAÇÃO DO SOLIPSISMO A PARTIR DA 5ª MEDITAÇÃO CARTESIANA: UMA INTERPRETAÇÃO ÉTICA“. Universidade Federal de Santa Maria, 2012. http://repositorio.ufsm.br/handle/1/9111.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorThe present work aims to elaborate on solipsism how philosophical problem and attempt to overcome as from the Husserlian phenomenology. We leave the analysis of the concept of solipsism and then describe the place that it occupies in the philosophies of Augustine, Descartes and Husserl. Then will deal about intersubjectivity in Husserl as an attempt to overcome. We stress the importance of the discussion that Husserl gives the question the other and, therefore, to examine thinkers Merleau-Ponty, Levinas and Waldenfels overcoming ethical solipsism. In order to achieve such objective, we will make a reconstructive and immanent analysis, divided into three parts, of the aspects relevant to this issue, as well as some of the critical readings available. First we show the Husserl s philosophical trajectory, the basic aspects of its phenomenology regarding the question of solipsism and is carried out as an attempt to overcome through intersubjectivity. Thus, at first we will try to thematize the concept of solipsism in general, passing by the subjectivist philosophies of nature as Augustine and Descartes. Following the central concepts of phenomenology will be analyzed, as well as the distance a head of the philosophical tradition and its possible response to solipsism. Finally, we analyze how proposal from the Husserlian intersubjectivity, is forwarded to the question of intersubjectivity in the philosophies of Merleau-ponty, Levinas and Bernhard Waldenfels to overcome charges of solipsistic and put the ethical treatment required with respect to others.
O presente trabalho tem por objetivo dissertar sobre o solipsismo como problema filosófico e a tentativa de superação a partir da fenomenologia husserliana. Partiremos da análise do conceito de solipsismo e em seguida descrevemos o lugar que o mesmo ocupa nas filosofias de Agostinho, Descartes e Husserl. A seguir trataremos acerca da intersubjetividade em Husserl como tentativa de superação. Destacamos a importância da discussão que Husserl dá a questão do outro e, com isso, analisar com os pensadores Merleau-Ponty, Levinas e Waldenfels e a superação ética do solipsismo. Com vistas a atingir tal objetivo, faremos uma análise reconstrutiva e imanente, dividida em três partes, dos aspectos pertinentes para esta temática, bem como na literatura crítica disponível. Descreveremos a trajetória filosófica de Husserl, os aspectos básicos de sua fenomenologia no que concerne a questão do solipsismo e como é realizada a tentativa de superação por meio da intersubjetividade. Dessa forma, em um primeiro momento trataremos de tematizar o conceito de solipsismo em geral, perpassando pelas filosofias de cunho subjetivistas como Agostinho e Descartes. A seguir os conceitos centrais da fenomenologia serão analisados, assim como o distanciamento destes frente à tradição filosófica e sua possível resposta ao solipsismo. Ao final, analisaremos o modo como, a partir da proposta husserliana da intersubjetividade, é encaminhada a questão da intersubjetividade nas filosofias de Merleau-Ponty, Levinas e Bernhard Waldenfels a fim de superar a acusação de solipsista e colocar o tratamento ético necessário com relação a outrem.
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SOUZA, José Paulo Maldonado de. „O Solipsismo de Evaldo Coutinho“. reponame:Repositório Institucional da UFPE, 2014. https://repositorio.ufpe.br/handle/123456789/14044.
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DISSERTAÇÃO José Paulo Maldonado de Souza.pdf: 1794921 bytes, checksum: 9666fcc8f3affab1e418e27cccd3d493 (MD5)Made available in DSpace on 2015-05-25T18:47:39Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO José Paulo Maldonado de Souza.pdf: 1794921 bytes, checksum: 9666fcc8f3affab1e418e27cccd3d493 (MD5) Previous issue date: 2015-02-28
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O objetivo se divide em duas partes. A primeira, uma análise sistemática da produção e recepção da obra de Evaldo Coutinho, cujos resultados podem ser consultados principalmente no Apêndice A. A segunda, a interpretação do solipsismo evaldiano, de um ponto de vista ontológico, como um monismo imanentista subjetivista. Para a consecução deste objetivo é necessário: a) a vinculação da obra evaldiana ao vocabulário da metafísica do século XVII, especialmente ao subjetivismo e à teoria da substância como independência ontológica; b) a interpretação da dúplice noção criacionista envolvida na relação existenciadorexistenciamento, a saber, a criação do demiurgo e a criação do Deus da Bíblia, e; c) a comparação estrutural do sistema espinosano ao sistema da ordem fisionômica. O resultado esperado é uma nova definição da especificidade ontológica do solipsismo evaldiano, que a diferencia de todas as outras teorias da substância e lança novas luzes sobre as dificuldades enfrentadas pelos comentadores anteriores.
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Reyes, Raimundo de María Mena. „A SUPERAÇÃO DO SOLIPSISMO EM SARTRE“. Universidade Federal de Santa Maria, 2007. http://repositorio.ufsm.br/handle/1/9035.
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The present dissertation has the intention to establish how measured Sartre obtains to surpass the solipsism of the conscience, interpreting the registers that compose the phenomenological concept of Looking at, in The Being and the Nothing. After to define the concept of solipsism, will be in evidence the problem that it implies and that, according to Sartre, is originated from the notion of Cartesian Cogito. It is manifested the construction of conceptual-description of the notion of Looking at and the paper that this concept plays in the measure that offers a not cognitive evidence of the Other s existence. There are evaluated the contributions and obstacles of the concept s use of Looking at in the Sartrean attempt of overcoming the solipsism. Concluding, it is verified the reach of this Cogito extended , as Sartre calls to the experience of Looking at. From a phenomenological point of view, it results evident that the solipsism is a false problem and that the Other exists without no doubt. Ontologically, is more difficult to have this certainty, therefore Sartre does not resign to the starting point of Cogito.O texto discute em que medida Sartre consegue superar o solipsismo da consciência, interpretando os registros que compõem o conceito fenomenológico de Olhar, em O Ser e o Nada. Após definir o conceito de solipsismo, ficará em evidência a problemática que este implica e que, segundo Sartre, origina-se da noção de Cogito cartesiano. Mostra-se a construção histórico-conceitual da noção de Olhar e o papel que este conceito joga na medida que oferece uma evidência não cognitiva da existência do Outro. Avaliam-se as contribuições e malogros do uso do conceito de Olhar na tentativa sartreana de superação do solipsismo. Em conclusão, indica-se o alcance desse Cogito ampliado , como Sartre chama à experiência do Olhar. Fenomenologicamente, a existência do Outro resulta evidente. Porém, não se dá a mesma certeza no nível ontológico. Isso exigiria sair do Cogito, como ponto de partida do filosofar, mas Sartre não abre mão dessa perspectiva.
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Powers, Donald. „Textual solipsism in J.M. Coetzee's Dusklands“. Master's thesis, University of Cape Town, 2006. http://hdl.handle.net/11427/8090.
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Includes bibliographical references.In this dissertation I examine through a close reading of J.M. Coetzee's Dusklands (1974) the textual dymamic that impels the two narrator-protagonists toward the solipsist position - the ground of the true Cartesian. I show how Eugene Dawn and Jacobus Coetzee are presented as products of Western print culture and children of René Descartes: literate and acutely self-conscious. I note how each conceives himself according to Descartes' mind-body dualism as primarily a thinking thing. I argue that this self-conception is reinforced by their paradoxical presence-as-absence as figures in a fiction.
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Dini, Filho Renê Hamilton. „Heidegger e o problema do solipsismo existencial“. Florianópolis, SC, 2009. http://repositorio.ufsc.br/xmlui/handle/123456789/93223.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-graduação em FilosofiaMade available in DSpace on 2012-10-24T18:36:50Z (GMT). No. of bitstreams: 1 264155.pdf: 979235 bytes, checksum: 9166c3d5f604ce31a1ddb1bf89b46e27 (MD5)
Este trabalho procura mostrar uma leitura que Habermas faz da proposta de superação da metafísica realizada por Heidegger. Esta leitura conduz à idéia de que tal empreendimento leva a um solipsismo existencial, devido à centralização das relações no ser-aí. Assim, Heidegger retornaria a um projeto de cunho metafísico. Habermas pretende fazer a crítica à subjetividade por meio do conceito de intersubjetividade. Para expor esta crítica foi necessário explicar conceitos centrais, como racionalidade, pragmática e consenso. Habermas procura aprimorar a corrente hermenêutica por meio de avanços realizados pela corrente semântica, culminando na proposta de um mundo de vida linguisticamente interpretado, entendido pragmaticamente. Porém, se por um lado o projeto heideggeriano gerou o problema do solipsimo existencial, por outro, de modo equivalente, a proposta habermasiana levou-o ao dilema da superação do "abismo" entre verdade e justificação, o qual somente pôde ser resolvido com a assimilação dos conceitos de realismo mínimo e naturalismo fraco.
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Francisco, De Arruda Júnior Gerson. „Solipsismo e realismo no Tractatus de Ludwig Wittgenstein: O Solipsismo, levado às ultimas conseqüências, coincide com o puro realismo“. Universidade Federal de Pernambuco, 2008. https://repositorio.ufpe.br/handle/123456789/6053.
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Previous issue date: 2008Conselho Nacional de Desenvolvimento Científico e Tecnológico
Esta dissertação analisa a abordagem que Wittgenstein faz ao problema do solipsismo na obra Tractatus Logico-Philosophicus. Toda a investigação aqui envolvida tem como objetivo principal entender o aparente paradoxo expresso na frase inicial do aforismo tractatiano 5.64: "o solipsismo, levado às últimas conseqüências, coincide com o puro realismo". Para cumprir essa tarefa, apresenta-se, inicialmente, uma caracterização geral do Tractatus com vistas a situar o grupo de aforismos que compõem a seção do solipsismo na estrutura argumentativa dessa obra. Num segundo momento, trata-se dos limites da linguagem e do mundo e do que, para Wittgenstein, é a verdade do solipsismo. Nessa ocasião, a ênfase é dada à teoria pictórica da proposição e à doutrina da distinção entre o dizer e o mostrar, que está no cerne da análise wittgensteiniana da questão do solipsismo. Em seguida, examina-se a noção tractatiana de sujeito. Destacam-se aqui: (1) os argumentos utilizados por Wittgenstein para negar a existência de sujeitos empíricos capazes de fazer representações do mundo; e (2) a existência de um sujeito metafísico como limite do mundo e, portanto, como condição de possibilidade para que as proposições da linguagem adquiram seu sentido na projeção lingüística do mundo. Por fim, mostra-se como foi possível a Wittgenstein afirmar o aparente paradoxo que conduziu toda essa pesquisa. Ressalta-se que essa afirmação nada mais é do que uma conseqüência necessária de toda a proposta filosófica do Tractatus
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Matter, Daniel. „O SOLIPSISMO NO TRACTATUS LOGICO-PHILOSOPHICUS DE WITTGENSTEINS“. Universidade Federal de Santa Maria, 2015. http://repositorio.ufsm.br/handle/1/9157.
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This dissertation analyzes the solipsism subject in Tractatus Logico-Philosophicus by Wittgenstein, exploring its possible interpretations and the result of each of them. While solipsism is held to be true and likely to match the realism, although it is not possible to be approached by the language with meaning, which is carried forward in the mystical and showed fields and where we encounter the metaphysical subject, the one that thinks, represents but does not exist as object alongside other objects. Since then, we will demonstrate that it is not possible for Wittgenstein to use the term solipsism in a usual manner, but in a different format, where it can be conceivable the me (solipsism) and the world (realism) simultaneously and in harmony, and the acceptance of other minds in the world. Thus being able to know the truth of solipsism through the mystical feeling.A presente dissertação analisa o tema do solipsismo no Tractatus Logico-Philosophicus de Wittgenstein, explorando algumas possíveis interpretações e suas decorrências. O solipsismo é tido como verdadeiro e passível de coincidir com o realismo, mesmo não sendo possível de ser abordado pela linguagem com sentido, o que o faz transitar pelos campos do místico e do mostrável, onde nos deparamos com o sujeito metafísico, aquele que pensa, representa mas não existe como um objeto ao lado dos demais. Tentaremos mostrar não ser possível para o Wittgenstein do Tractatus fazer uso do termo solipsismo de uma forma usual, mas sim de uma forma diferenciada, onde possa ser concebível o eu (solipsismo) e o mundo (realismo) ao mesmo tempo e em harmonia, bem como a aceitação de outras mentes no mundo, podendo-se, assim, conhecer a verdade do solipsismo através do sentimento místico.
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Subtil, Leonardo de Camargo. „A dinastia do solipsismo soberano na sociedade internacional“. Universidade do Vale do Rio dos Sinos, 2011. http://www.repositorio.jesuita.org.br/handle/UNISINOS/3517.
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A proposta de abordagem do presente estudo pretende analisar o solipsismo soberano na sociedade internacional através das premissas político-jurídicas de Thomas Hobbes no contexto contemporâneo relativo à manutenção da paz e da segurança internacionais, sobretudo na análise do mundo pós Segunda Guerra Mundial, da Carta das Nações Unidas de 1945 e, por consequência, do principal órgão da referida instituição, o Conselho de Segurança das Nações Unidas (CSNU). A partir da análise temporal centrada na passagem do jusnaturalismo à instituição de um sistema internacional de dominação política, demonstrar-se-á a estabilização do sistema político-internacional por meio das Resoluções e a manutenção do status quo mundial pela regra de unanimidade das grandes potências (direito de veto), apresentando as dimensões de instrumentalização do poder nas relações internacionais, inseridos claramente na perspectiva hobbesiana. Em tal concepção, o Direito Internacional Público assume mínimas funções instrumentais de garantia de paz e de segurança, com vistas à salvaguarda da temporalidade estável do Leviatã mundial hobbesiano. Além disso, demarcando os Direitos Humanos como legitimação por eloquência, a retórica jurídico-minimalista apresentada pelos discursos contemporâneos na política global resta constatada, o que torna a pesquisa, muito além de uma observação e de uma descrição do sistema político-internacional a partir de categorias de Thomas Hobbes, uma articulação perceptiva e reflexiva do despotismo e das controvérsias arrojadas nos processos de manutenção da paz e da segurança internacionais.
The main approach of this study intends to analyze the sovereign solipsism in the international society through the political and legal premises of Thomas Hobbes, in the contemporary context related to the maintenance of international peace and security, particularly in the analysis of the post World War II scenario, as well as the Charter of the United Nations (1945) and, moreover, the main body of that institution: the United Nations Security Council (UNSC). From the temporal analysis focused on the passage of natural law to the establishment of an international system of political domination, it will be demonstrated that the stabilization of the international-political system occurs through Resolutions and the maintenance of the global status quo through the great owers’ unanimity rule (veto right), showing the dimensions of the instrumentalization of power in the international relations field, clearly inserted in a Hobbesian perspective. In this conception, Public International Law assumes minimal and instrumental functions of maintaining peace and security, in a stable temporal safeguarding view of the Hobbesian Leviathan. Moreover, marking Human Rights as a legitimation for eloquence, the rhetoric presented by legal and minimalist contemporary discourses on global politics remains questioned, making the research a perceptive and thoughtful articulation of despotism and the controversies found within the process of maintaining peace and international security, well beyond the observation and description of the political-international system through Thomas Hobbes categories.
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Monteil, Ariane. „Wittgenstein et l'héritage de Schopenhauer : de la contemplation du monde à l'expression de la vie“. Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040072/document.
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La rencontre entre Wittgenstein et Schopenhauer était inéluctable dans la Vienne « fin-de- siècle », fascinée par le philosophe allemand et lasse des exigences d’une rationalité néo-kantienne non exempte de contradictions. Mais le héraut de la volonté aveugle et sans but laisse un héritage difficile à assumer, dans lequel la quête du sens de l’existence et les problèmes d’identité interfèrent avec les conditions très strictes imposées à l’exercice de la pensée et aux formes de la représentation, dominées dans la culture moderne par la recherche incessante des causes et l’idéal de la science. L’exigence éthique et esthétique de Wittgenstein l’incite en réponse à mettre à nu les origines et le développement de toute activité intellectuelle et philosophique. Il suit ainsi d’abord la piste proposée par Schopenhauer à l’intellect en quête d’objectivité et de repos, celui de l’artiste ou du génie osant s’avancer aux limites de la représentation, dans la pure contemplation des idées. Mais ce chemin passe aussi tout près des frontières de la maladie mentale, et l’apaisement de la contemplation intellectuelle passive et détachée de la volonté peut basculer à tout instant dans le chaos d’une forme morbide de désengagement du monde, d’un solipsisme non seulement théorique mais vécu. Wittgenstein peu à peu identifie le solipsisme comme l’archétype de la maladie philosophique, conduisant les jeux de langages à se détacher des formes de vies et des comportements instinctifs qui les ont engendrés. Sa propre vocation philosophique se manifeste au cours de ce processus thérapeutique, comme l’expression d’une lutte vigilante contre les tentations réflexives de l’entendement et un retour humble à l’action dans la vie ordinaireWittgenstein and Schopenhauer’s meeting was inescapable in the ‘End-of-Century’ Vienna, fascinated by the German philosopher and tired by the demands of neo-kantian rationality, itself not immune to contradiction. But the herald of blind and pointless will left a burdening inheritance, in which the quest for the meaning of existence and the problems of identity interfered with the very strict conditions imposed upon the practice of thought and the forms of representation, which, in the modern culture, are dominated by the relentless search for causes and by the ideal of science. Wittgenstein’s ethical and esthetic demands lead him, in answer, to reveal the origins and the development of any intellectual and philosophical activity. At first, he follows Schopenhauer’s path for the intellect looking for objectivity and rest, that of the artist or the genius daring enough to tread at the limits of representation, in the pure contemplation of ideas. But this path comes very close to the frontiers of mental illness, and at any moment, the soothing of passive intellectual contemplation, detached from will, may fall in the chaos of a morbid form of worldly disengagement, that is, of a not merely theoretical solipsism, but also lived. Wittgenstein gradually identifies solipsism as the archetype of philosophical illness, leading his language games to come apart from the forms of life and instinctive behaviors which fostered them. His own philosophical calling is made manifest through this therapeutic process, which expresses a vigilant struggle against the reflexive temptations of intellect, and a humble return to language and action in ordinary life
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Upton, John Christopher. „Pragmatic Epistemology, Community, and the Problem of Solipsism“. Thesis, Virginia Tech, 2004. http://hdl.handle.net/10919/10017.
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A distinctive feature that separates pragmatism from traditional epistemological positions is its turns to a community of inquirers. The community, as understood by pragmatists, is not merely a collection of individuals, though this is certainly part of the story. Rather, 'community' refers to a much more refined philosophical notion. The community is a framework of rules and standards for proper inference, judgments, and conduct that are determined by inquirers who share membership in a group. In turning to the community, pragmatists reject the methodological individualism of epistemological models produced under the influence of Descartes, and maintain that knowledge can only be secured in an intersubjective context within which substantive discussion and criticism are promoted and conducted. Pragmatists such as Charles S. Peirce, John Dewey, and Wilfrid Sellars and contemporary descendents of pragmatism like Wilfrid Sellars embraced the notion of community and developed the crucial role it plays in evaluating knowledge claims. The aim of this thesis is two-fold. I examine critically the role the community plays in pragmatic epistemology by looking closely at the philosophies of Charles S. Peirce and Wilfrid Sellars. Additionally, I examine whether the turn to community enables pragmatists to respond to philosophical problems that have been hitherto unanswerable by models of knowledge that restrict their focus to the individual. Specifically, I look closely at the problem of solipsism and examine whether pragmatists have the resources for responding to this problem successfully. It is my hope that by undertaking this project we will obtain a clearer picture of pragmatic epistemology and some of the strengths in following pragmatists in making the turn to community.Master of Arts
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Tomm, Davi Alexandre. „Paradoxos ficcionais : literatura, solipsismo e esquizofrenia em Wittegenstein's mistress“. reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/140283.
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Esta dissertação apresenta um estudo do livro Wittgenstein‟s mistress (1988), do escritor estadunidense David Markson (1927 – 2010), cujo texto é narrado em primeira pessoa por uma mulher que se autodenomina Kate e que se apresenta como sendo o último ser humano sobrevivente no mundo. Habitando uma casa em alguma praia, ela senta-se diante da máquina de escrever e divaga sobre suas lembranças e viagens, misturando memória e imaginação, de forma a deixar-nos, nós, os leitores, sem um lastro firme para identificar o que é realidade e o que é ilusão. A análise aqui realizada aborda a estrutura paradoxal desse texto, que não consegue estabelecer de modo concreto um mundo ficcional no qual a personagem narradora habita, ou seja, não podemos saber o que realmente acontece ou não com ela. Esse efeito se dá principalmente por um estilo esquizofrênico que será relacionado com as reflexões e observações que o filósofo Ludwig Wittgenstein denomina ―doenças do intelecto‖, as quais, segundo o professor de psicologia clínica e escritor Louis A. Sass, aproximam-se da esquizofrenia. O objetivo desta pesquisa é examinar a maneira como se imbricam as relações entre a linguagem ficcional do livro de Markson e a realidade extratextual, através de uma visão wittgensteiniana que coloca a linguagem imersa na nossa forma de vida, ancorada sempre nas práticas e costumes compartilhados pela sociedade. A análise mostrará que mesmo em um texto onde predomina esse estilo esquizofrênico que faz a linguagem se fechar no mundo interior da personagem, e também no mundo intratextual, ainda há a possibilidade de rompimento deste solipsismo textual, conectando essa linguagem à esfera intersubjetiva e comunitária. Esse rompimento só é possível através da apresentação (ou exteriorização) de vivências, que depende de uma confiança na linguagem como prática social e imersa na nossa forma de vida, assim como de uma confiança na prática de contar histórias.This M.A. thesis analyses Wittgenstein‟s Mistress (1988), a book written by the American author David Markson (1927-2010), whose text is narrated, in the first person, by a woman who calls herself Kate. Declaring that she is the last remaining person alive in the world, Kate sits in front of her typewriter, in a house on a beach somewhere, revisiting her recollections and her travels. Memory and imagination are mixed in such a way that Kate leaves us, the readers, without a solid basis to separate reality from delusion. The focus of my research is the analysis of the paradoxal structure of this text that cannot sets up a fictional world in a concrete way. We cannot find a fictional world in which the narrator lives and so we cannot really know what happens or not happens to her. This effect exists mainly in a schizophrenic style which will be related to the reflections and observations made by the philosopher Ludwig Wittgenstein about the ―sicknesses of the understanding‖ – which according to professor of clinical psychology and writer Louis A. Sass, come close to the realm of schizophrenia. The aim of this research is to examine the imbrications respecting the fictional language of Markson‘s book and the extratextual reality. This will be done through a Wittgensteinian perspective of language as something absorbed in our form of life, and grounded in practices and mores shared by society. The analysis will show that even in a text in which that schizophrenic style prevails, which makes language close itself in the internal world of the character and the text, there is still the possibility to break with this textual solipsism and connect language to the intersubjective and communal sphere. This break can only occur through the presentation (or exteriorization) of experiences that depend on a trust in language as a social practice immersed in our form of life, and on the trust in the practice of telling stories.
18
Uçan, Timur. „La question du solipsisme dans les premiers travaux de Sartre et Wittgenstein“. Thesis, Bordeaux 3, 2016. http://www.theses.fr/2016BOR30065.
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Le solipsisme a été thématisé comme un préalable pour fonder la connaissance au dix-septième siècle. Cette doctrine suggérait, qu’en vue de la certitude, il fallait admettre transitoirement la concevabilité d'un doute portant sur l'existence du monde extérieur en totalité et des autres esprits. L'existence du monde extérieur a pu ainsi être tenue pour établie à l'occasion de preuves de l'existence d'un créateur unique ou tenue pour assurée à l’aide d'une déduction transcendantale. En comparaison, rien ne semble pouvoir prouver l'existence des autres. D'une part, rien ne semble compter comme une preuve a posteriori de l'existence d’autrui, puisque ce doute ne peut s'appuyer sur l'expérience. D'autre part, une preuve permettant de lever ce doute ne peut être produite a priori, puisque l'absence empirique généralisée des autres est concevable a posteriori. Ainsi, rien ne semble exclure la possibilité d'une découverte a priori de son unicité. Cette thèse entreprend de mettre au jour le traitement de cette difficulté par Sartre et Wittgenstein. Les deux philosophes se sont confrontés à l'illusion de confinement qui est le corollaire de l’admission, à titre de possibilité pertinente, de l'absence généralisée des autres esprits. Sartre propose dans L'être et le néant une preuve conceptuelle de l'existence d'autrui pour montrer que ledit problème théorique de l'existence d'autrui est un faux-problème, tandis que Wittgenstein propose dans le Tractatus de dissoudre les problèmes philosophiques de l'existence du monde extérieur et des autres esprits par le biais d'une réflexion sur les conditions d'intelligibilité de l'expression. Dans les deux cas, il s'agit de dissiper l’apparence d’un doute portant sur le monde en totalité et du même coup sur les autres esprits. Non seulement une preuve de l'existence d'autrui est impossible, mais elle est en plus superflue. Ainsi, requérir une telle preuve ne peut que conduire à manquer l’obviété de nos engagements envers les autres, et par là au déni de leurs existencesSolipsism was conceived as a preliminary to grounding knowledge in the seventeenth century. This doctrine suggested that, in order to achieve certainty, one had to temporarily admit the conceivability of doubt about the existence of other minds and the external world as a whole. The existence of the external world was then taken to be established by means of proofs of the existence of a unique creator, or assured by means of transcendental deduction. By comparison, nothing seems to prove the existence of others. On the one hand, nothing seems to count as proof a posteriori of the existence of others, for the doubt it would dispel cannot be grounded in experience. On the other hand, nor can a proof which would dispel such doubt be produced a priori, for the empirical and generalized absence of others is conceivable a posteriori. Thus, nothing seems to exclude the possibility of an a priori discovery of one’s unicity. This thesis endeavours to bring out the similarity of the treatment of this difficulty by Sartre and Wittgenstein. Each of these philosophers confronted the illusion of confinement that presupposes admitting the generalized absence of others. In Being and Nothingness, Sartre proposes a conceptual means to establish that the theoretical problem of the existence of other minds is a pseudo-problem. In the Tractatus, Wittgenstein proposes to dissolve the philosophical problems of the existence of the external world and the existence of other minds via reflexion on the intelligibility conditions of expression. Both cases involve dispelling the appearance that doubt about the world and other minds is possible and required. Not only that proof of the existence of other minds is impossible, it is also superfluous. To require such a proof therefore can lead to nothing but missing the obviousness of our commitments to others, and thereby to denying their existence
19
De, Wet Karen. „ARS Poetiese Solipsisme : 'n Padkaart van Joan Hambidge se Poesie“. Diss., University of Pretoria, 1990. http://hdl.handle.net/2263/67280.
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This study is an investigation into the nature, attributes and characteristics
of Joan Hambidge's poetry.
In order to determine what poetry is (arising from the opinions of Eliot and
Aristotle) suitable working definitions are identified in chapter 2 from
which the study can draw a theory of the ·art of poetry· . The concepts ars
poetica' (as the poet's individual creative method), 'solipsism' (as an
essentially self-directed school of thought), 'metapoetry' (as the inevitable
manifestation of poetry concerned with a self-directed ars poetica), and
· intratextuality' (as a logical consequence to poetry which is self-directed)
are defined and drawn together within the context of this study's
specific sphere. Through this the study's own poetic theory is composed in
chapter 2.
On the basis of this poetic theory ('ars theoretica') the nature of
Hambidge's poetry may be described as ars poetic (and therefore narcissistic),
with a metapoetical tendency and a resultant intra textual nature.
The rest of the study make use of these characteristics (which describe the
nature of Joan Hambidge's poetry) to indicate the form of the poetical
procedure and its results.
In chapter 3 the ars poetic solipsistic nature of the poetry of Hartskrif is
described according to the directives drawn from the volume's first poem.
Emphasis is placed on the Hambidge procedure of offering 'word pictures' as
poems.
Chapter 4 is based on an analysis of the two poems 'Ars poetica · (B:31) en Ars erotica· CB: 57). The manifestation of the 'art of poetry· in Bitterle~
is investigated through this analysis. In this chapter it comes to
light that the poetry functions as an antipode to transcience, especially so
when the poetry becomes the beloved, and therefore can be seen as an act of
survival.
An important premise of this study is the primary focus on that what is said
about poetry in the poems itself. Chapter 5 strives for this goal: it draws
a 'map of poetry· mainly using the poetic insights arising from Die aoatomie
van melancholie and Palinodes. The palinodic 'nature· of Hambidge's poetry
is also taken into account in this chapter.
With the compilation of the study's working theory in chapter 2, it was
argued that this study focuses on intratextual relations in Hambidge · s
poetry because of the view that such an investigation will be able to pay
attention to the consequences of a self-driected concern with poetry.
Hambidge, however, warns: "poesie praat 'n paradoks" CE: 17) (poetry is
paradoxical) and in chapter 6 the paradoxical nature of the poetry undermines
this study. Therefore a theoretical basis is given to show that parody
and its intertextual manifestations, should also be discussed in an intratextual
study. A discussion of how parody is applied in 'Eden' (a Hambidge
parody of Ina Rousseau's similarly titled poem) follows. The intratextual
network which comes to the fore in Hambidge's poetry is illustrated in the
last chapter. It is shown that this intratextual reaching out of verses across
volumes, is a specific result of ars poetical solipsism.
Finally it is shown in the last chapter that Verdraaide raaisels breaks the
bonds of the strong ars poetic solipsistic element, characteristical of
Hambidge · s oeuvre. In Verdraaide raaisels the poetry is relieved from the narcissistic involvement with the self. Against this background the last
volume of Hambidge's oeuvre of eleven volumes of poetry, is seen as the keystone
which completes this oeuvre's mandala.Afrikaans: In hierdie studie is 'n ondersoek geloods na die aard, hoedanighede en karaktertrekke van Joan Hambidge se poesie. Deur die loop van sewe hoofstukke is hierdie opgawe vooropgestel. Ten einde ondersoek te kan instel na wat poesie is (na aanleiding van Eliot en Aristoteles se uitsprake) is daar in hoofstuk twee gepaste werkbegrippe ge1dentifiseer waaruit die studie 'n eie 'ars teoretika' kon saamstel. Die begrippe 'ars poetika' (as die digter se individuele maakmetode), · solipsisme' (as 'n essensieel self-gerigte denkrigting), 'metapoesie' (as noodwendige poetiese manifestering van 'n bemoeienis met 'n self-gerigte ars poetika), en · intratekstuali tei t' (as logiese gevolg by poesie wat op sigself gerig is) word binne die studie se spesifieke gebruiksfeer gedefinieer en saamgesnoer. Aan die einde van hoofstuk twee is daar dus in die studie 'n eie teoretiese poetika saamgestel aan die hand waarvan die aard van Hambidge se poesie beskryf kan word as ars poeties en solipsisties (en daarom narcisties), met 'n metapoetiese neiging, en gevolglik met 'n intratekstuele geaardheid. In die res van die studie word hierdie kenmerke (wat die aard van Joan Hambidge se poesie beskryf) aangewend om aan te dui watter vorm die poetiese handeling aanneem, en wat die uitkoms hiervan is. In hoofstuk 3 word daar aan die hand van die programgedig getoon hoe die ars poeties solipsistiese aard van die poesie in Harts)rrif na vore kom. Veral die Hambidge-procede van 'woordkiekies' aanbied as gedigte, YJY hier aandag. Hoofstuk 4 berus op 'n analise van Bitterlemoene se 'Ars poetica' CB: 31) en · Ars erotica' CB: 57). Aan die hand van hierdie gedigte word die manifestering van die 'kuns-van-poesie' ondersoek. Uit die ondersoek kom dit na vore dat die poesie hier die vorm van 'n teenvoeter vir verganklikheid word, veral op grond daarvan dat die poesie die geliefde word, en dat dit daarom 'n oorlewingsdaad is. n Belangrike uitgangspunt van die studie is die feit oat dit primer fokus op wat daar in die poesie oor poesie gese word. In hoofstuk 5 word hierdie doel veral nagestreef wanneer daar aan die hand van Die auatomie van melancholie en Palinodes 'n 'padkaart van poesie' aangeteken word. Die palinodiese 'vorm' van Hambidge se poesie, kom ook in hierdie hoofstuk ter sprake.
Dissertation (MA)--University of Pretoria, 1990.
Afrikaans
MA
Unrestricted
20
Paquette, Eric. „De la solitude transcendantale : recherches sur l'égologie solipsiste husserlienne“. Paris 10, 1997. http://www.theses.fr/1997PA100029.
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La determination "triadique" des concepts fondamentaux de l'egologie solipsiste husserlienne constitue le dessein majeur de ces recherches. Considerant que la conscience transcendantale est identiquement l'"unite trine" de l'ego-cogito-cogitatum, il s'agit de voir dans l'ego pur, non plus un centre interieur (formel, noematique, ou substantiel), mais au contraire de faire apparaitre son irreductible structure triadique d'ego-cogito-cogitatum, ce qui conduit non seulement a elaborer l'idee d'une "mouvance extatique du moi", mais aussi a affirmer l'"identite paradoxale" du sujet transcendantal et du sujet naturelThe "triadic" determination of basic concepts of husserl's solipsistic egology constitutes the main purpose of these investigations. Assuming that transcendental consciousness is identically the "trine unity" of the ego-cogito-cogitatum, one must see the pure ego itself, not as an inward centre (formal, noematic, or substantial), but rather as an irreducible triadic structure (i. E. , an ego-cogito-cogitatum). This leads not only to the development of the idea of an "ecstatic mobility of the ego", but also to the assertion of the "paradoxal identity" of the transcendental and the natural subject
21
Marrou, Élise. „Solipsisme(s) : la résistance d'un problème dans la pensée de Wittgenstein“. Paris 1, 2009. http://www.theses.fr/2009PA010712.
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L'enjeu de cette étude est double: la première partie de ce travail est consacrée à une clarification du sens du solipsisme. Elle montre comment ce spectre s'est diffracté en plusieurs figures dont on propose une typologie a partir d'une relecture des "Méditations": cinq figures sont ainsi dégagées (les trois premières - berkeleyenne, lockienne et leibnizienne - s'inscrivent dans un cadre cartésien, les deux suivantes -fichtéenne et schopenhauerienne - dans un cadre kantien). On envisage ensuite la spécificité des traitements analytiques du problème du solipsisme (ses différentes versions méthodologiques). Les limites des réponses constructionnistes conduisent a dégager l'angle depuis lequel Wittgenstein aborde ce problème en le replaçant dans Ie contexte d'une réponse aux "Grundgesetze der Arithmetik" de Frege. La seconde partie de ce travail, dont la démarche est évolutive, montre comment Wittgenstein déjoue chacune des figures traditionnelles du solipsisme pour mieux mettre en évidence la résistance d'une dernière figure inventée par Wittgenstein, celle du solipsisme logique. Dans le "Tractatus", Wittgenstein répond aux figures idéalistes du solipsisme et corrige les traitements russellien et frégéen de ce problème. L'universalisme logique étouffe en revanche la menace du solipsisme logique, qui rejaillit durant la période intermédiaire. Alors que Wittgenstein récuse les versions empiristes du solipsisme la figure machienne et le solipsisme méthodologique de l'Aujbau - la rupture avec I'intentionalisme du "Tractatus" débouche sur le fond sceptique du solipsisme logique qui n'est pas tant réfute dans les "Recherches philosophiques" que révélé pour lui-même.
22
Kenwood, Christine Jessica. „Social constructionism in psychology, the road to solipsism and an alternative“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ58537.pdf.
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23
Luzzatto, Benjamin A. (Benjamin Almeida) 1970. „Planning accidents and pointing at them : translation and "the truth of solipsism"“. Thesis, Massachusetts Institute of Technology, 2001. http://hdl.handle.net/1721.1/76085.
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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Architecture, 2001.Includes bibliographical references (leaves 128-129).
All the things that drive me as an artist are about the same question. It is a question that may be asked in different ways. I want to know how I am already a part of the world. I want to know if when I look at the world it is the same thing others see. I want to discover why it is not possible for me to experience the world the way it is prior to my seeing it. The way I have approached answering these questions has been to find ways of accompanying events that already take place in the world. The following is an expression of these experiences.
by Benjamin A. Luzzatto.
S.M.
24
Ucan, Timur. „The issue of solipsism in the early works of Sartre and Wittgenstein“. Thesis, University of East Anglia, 2016. https://ueaeprints.uea.ac.uk/62314/.
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Solipsism was conceived as a preliminary to grounding knowledge in the seventeenth century. This doctrine suggested that, in order to achieve certainty, one had to temporarily admit the conceivability of doubt about the existence of other minds and the external world as a whole. The existence of the external world was then taken to be established by means of proofs of the existence of a unique creator, or assured by means of transcendental deduction. By comparison, nothing seems to prove the existence of others. On the one hand, nothing seems to count as proof a posteriori of the existence of others, for the doubt it would dispel cannot be grounded in experience. On the other hand, nor can a proof which would dispel such doubt be produced a priori, for the empirical and generalized absence of others is conceivable a posteriori. Thus, nothing seems to exclude the possibility of an a priori discovery of one’s unicity. This thesis endeavours to bring out the similarity of the treatment of this difficulty by Sartre and Wittgenstein. Each of these philosophers confronted the illusion of confinement that presupposes admitting the generalized absence of others. In Being and Nothingness, Sartre proposes a conceptual means to establish that the theoretical problem of the existence of other minds is a pseudo-problem. In the Tractatus, Wittgenstein proposes to dissolve the philosophical problems of the existence of the external world and the existence of other minds via reflexion on the intelligibility conditions of expression. Both cases involve dispelling the appearance that doubt about the world and other minds is possible and required. Not only that proof of the existence of other minds is impossible, it is also superfluous. To require such a proof therefore can lead to nothing but missing the obviousness of our commitments to others, and thereby to denying their existence.
25
Birk, Andrea. „Vom Verschwinden des Subjekts : eine historisch-systematische Untersuchung zur Solipsismusproblematik bei Wittgenstein /“. Paderborn : mentis, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2776157&prov=M&dok_var=1&dok_ext=htm.
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26
Kessinger, Richard III. „The Solipsism of Daily Experience and the Unequal Body: The Social Construction of Ableness“. ScholarWorks@UNO, 2008. http://scholarworks.uno.edu/td/844.
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This is a theoretical and exploratory study of the social construction of the lived experience I am calling "ableness." Through the repetition of behaviors and practices performed by able-bodied people, the representation of the able body has come to appear natural and unconsciously taken for granted, as they do not have to think about their bodies in interaction with everyday objects. I argue that this able-bodied solipsism is heightened in advanced industrial societies where discourses and practices created by Human-Factors Engineering compile knowledge based on the assumption that the able body is the norm. This knowledge is then employed in the fabrication of everyday items. Through an examination of theoretical perspectives on impaired bodies, a history of human-factors engineering, and an ethnography of how able bodies interact with their everyday surroundings, I intend to uncover the assumptions underlying the social construction of "ableness" and able-bodied solipsism.
27
Frenette, Simon-Xavier. „Étude du solipsisme dans "L'avalée des avalés" et "L'Océantume" de Réjean Ducharme, suivie du récit "Le Glacier"“. Sherbrooke : Université de Sherbrooke, 2003.
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28
Techio, Jônadas. „Solipsismo, solidão e finitude : algumas lições de Strawson, Wittgenstein e Cavell sobre metafísica e método filosófico“. reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2009. http://hdl.handle.net/10183/21578.
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O presente estudo é constituído de cinco ensaios relativamente autossuficientes, mas redigidos tendo em vista um objetivo comum, que será perseguido por várias vias—a saber, a exploração de um núcleo de problemas filosóficos relacionados com a possibilidade, e com a própria inteligibilidade, do solipsismo. Os resultados obtidos nesses ensaios, assim como os caminhos que levam a eles, pretendem servir como exemplos para a extração de lições mais gerais sobre o método filosófico, e sobre a própria natureza humana. O procedimento adotado para esse fim consiste na leitura de um conjunto de escritos de filósofos contemporâneos que refletiram profundamente sobre o solipsismo— sobretudo Peter Strawson, Ludwig Wittgenstein, e Stanley Cavell. A tese central à qual procuro fornecer suporte por meio dessas leituras é que o solipsismo é uma resposta intelectualizada, e radical, a um conjunto de dificuldades práticas ou existenciais relacionadas com a finitude da condição humana. (Essas mesmas dificuldades originam respostas menos radicais, que são manifestas por meio de outras “posições filosóficas”— ou, pelo menos, é isso que tentarei mostrar.) Estar sujeito a essas dificuldades implica estar permanentemente sujeito à ameaça da solidão, da privacidade e da perda de sintonia em relação ao mundo e aos demais sujeitos. Reconhecer e levar a sério a possibilidade dessa ameaça implica reconhecer que somos, individual e imprevisivelmente, responsáveis por superá-la (um ponto que é notado, mas superestimado, pelo cético, que interpreta nossos limites como limitações), bem como reconhecer a força da tentação (demasiado humana) de tentar reprimi-la (como faz o dogmático/realista metafísico) ou sublimá-la (como faz o idealista/solipsista). Buscar uma filosofia aberta ao reconhecimento de que nossa experiência é essencialmente limitada e condicionada—em especial, pelo fato de que temos corpos, e com eles vontades, desejos, temores, fixações e sentimentos que não escolhemos, e que informam nossa racionalidade e moldam nossas atitudes em relação ao mundo e aos demais sujeitos—é parte da tarefa contínua de aceitação de nossa finitude, em direção à qual o presente estudo pretende ter dado os primeiros passos.This study consists of five essays which are nearly self-contained, yet written with a common goal, which will be pursued by various routes—namely, the exploration of a core of philosophical problems having to do with the possibility, and the very intelligibility, of solipsism. The results obtained in these essays, as well as the paths leading to them, are intended to serve as examples from which some general lessons about the philosophical method, and about human nature itself, are to be drawn. The procedure adopted for that end consists in reading a set of writings by contemporary philosophers who have thought deeply about solipsism—most notably Peter Strawson, Ludwig Wittgenstein and Stanley Cavell. The central thesis to which I seek to provide support through those readings is that solipsism is an intellectualized response, and a radical one at that, to a set of practical or existential difficulties related to the finitude of the human condition. (Those same difficulties may as well promt less radical responses, which are expressed by other “philosophical positions”—or so I shall try to show.) Being subjected to those difficulties implies being permanently subjected to the threat of loneliness, of privacy, of loosing attunement with the world and others. To acknowledge and to take seriously the possibility of that threat means to acknowledge that we are responsible, individually and unpredictably, for coming to grips with it (a point which is noted, but overrated, by the skeptic, who takes our limits as limitations), as well as acknowledging the strength of the (all-too-human) temptation of trying to repress it (as does the dogmatic/metaphysical realist) or to sublimate it (as does the idealist / solipsist). To seek an attitude open to the acknowledgement that our experience is essentially limited and conditioned—in particular, by the fact that we have bodies, and with them wills, desires, fears, fixations and feelings that we do not choose, and which inform our rationality and shape our attitudes toward the world and others—is part of the continuous task of accepting our finitude, a goal toward which I claim to have taken some preliminary steps with this study.
29
Furlan, Ben Hur Canabarro. „O microcosmos : a questão do solipsismo no Tractatus Logico-philosophicus de Wittgenstein (uma interpretação da seção 5.6)“. reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2009. http://hdl.handle.net/10183/25413.
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30
Foussier, Francine. „Le problème d'autrui chez Sartre : de la réfutation du solipsisme à la question de la solitude existentielle“. Tours, 1992. http://www.theses.fr/1992TOUR2006.
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L'analyse du pour-autrui dans "l'etre et le neant" montre que la refutation du solipsisme est paradoxalement fondee sur une nonintersubjectivite qui rend impossible un mitsein ontologique et laisse les consciences radicalement separees. Pourtant, quelques annees plus tard, la "critique de la raison dialectique" s'interesse a la construction du groupe humain qui supposerait donc possible l'existence d'un etre-ensemble. L'etude du fondement de cet etreensemble aboutit a la mise en evidence de consciences qui, etant pratiques, permettent une integration active de tous en chacun sans depassement, pour autant, de la non-intersubjectivite. De ce point de vue ponctuel, le rapprochement des deux ouvrages permet de conclure a une metamorphose de la pensee sartrienne plutot qu'a une rupture ou a une continuiteThe analysis of "being for others" in "l'etre et le neant" demonstrates that the rebuttal of solipsism is paradoxically based on a non-intersubjectivity which renders impossible an ontological "mitsein" and which leaves the consciousnesses radically divided. Several years later, however, the "critique de la raison dialectique" discussed the construction of the human group which would assume possible the existence of a "being together". The study of the basis of this "being together" lead to the clear emergence of consciousnesses which, being practical, allow active integration of everyone without, however, passing beyond non-intersubjectivity. From this particular point of view, the comparison of the two works leads to a conclusion in favour of a metamorphosis of the sartrian school of thought rather than a rupture or a continuation
31
Frenette, Simon-Xavier. „Étude du solipsisme dans "L'avalée des avalés" et "L'Océantume" de Réjean Ducharme, suivie du récit "Le Glacier"“. Mémoire, Université de Sherbrooke, 2003. http://savoirs.usherbrooke.ca/handle/11143/2320.
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Dans la partie théorique de mon mémoire de maîtrise, je montre que, même si très peu de lecteurs critiques emploient le terme"solipsisme" pour rendre compte de l'oeuvre ducharmienne, cette problématique est abordée dans leurs ouvrages. La pensée bérénicienne me permet de caractériser le solipsisme ducharmien. Selon moi, ce solipsisme trouve ses assises les plus évidentes dans L'avalée des avalés . Ensuite, je prends pour exemple Iode Ssouvie, l'héroïne de L'Océantume , et j'explore le parcours initiatique qui conduit l'enfant ducharmien de l'espace solipsistique à l'espace réel, cheminement qui le mène à l'âge adulte. Enfin, j'utilise les thèses de Dorrit Cohn, que l'on retrouve dans son ouvrage La transparence intérieure , pour faire ressortir que L'avalée des avalés et L'Océantume sont des monologues autonomes. Dans la seconde partie de mon mémoire, j'explore le processeur créateur qui, échelonné sur plusieurs années, m'a mené à la création du Glacier . Le récit raconte l'histoire de FrancAustrio de L'Océano, un enfant solitaire qui recherche en vain l'amour maternel et qui se laisse difficilement approcher par les autres. Il s'évade dans l'univers du rêve et vogue dans l'espace solipsistique. Mais son conte de fées se heurte bientôt aux exigences du monde qui l'entoure et le projette dans l'espace réel.
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Santos, Júnior Rosivaldo Toscano dos. „O judiciário entre a vontade de poder e o controle remoto judicial: uma resposta hermenêutica“. Universidade do Vale do Rio dos Sinos, 2013. http://www.repositorio.jesuita.org.br/handle/UNISINOS/4044.
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O estudo investiga duas posturas que deformam a interpretação do direito no Brasil e propõe a solução para resolver esse problema. Identifica, em ambas, o decisionismo fundado na vontade de poder, rompendo-se a normatividade. Na cúpula, sob a ideia do Judiciário como corporação, e a pretexto de maior eficiência, mas na vontade do Mercado, são importados institutos que, pretensamente, seriam da common law, mas que estão fora do contexto de sua criação e são aplicados de maneira deturpada, ou por não guardarem as especificidade do caso concreto ou por se descolarem na normatividade, constituem exercício escamoteado da vontade de poder. Súmulas, vinculantes ou não, e pretensos precedentes geram violência contra a independência funcional do magistrado de instâncias inferiores e contra as partes, pois a atribuição de sentidos não advém do caso concreto. Nas bases do Judiciário, nosso estudo investiga a predominância da aceitação acrítica e obediente desse common law à brasileira, expresso em súmulas e em enunciados assertóricos abstratizados. Criam-se mimetismos. Contudo, nossa formação histórica autoritária e estamental impede a percepção de que há uma diferença ontológica entre potestas e potentia - de que um não subsiste sem ou outro sem que se torne poder ilegítimo. Assim, nas bases o fenômeno do decisionismo subsiste como prática suplementar, numa aprendizagem por observação das cúpulas - a modelagem, criando-se ou se aderindo a princípios ad-hoc e a conceitos assertóricos. Tanto verticalmente (hierarquização - solipsismo da cúpula para as bases) quanto horizontalmente (solipsismo pelas bases), rompe-se a autonomia do direito, seja pela política, seja pela economia. "Liberdade do intérprete" como pretexto para a libertinagem normativa. "Eficiência econômica" como deficiência normativa. Outrora, o discurso patrimonialista em prol dos estamentos. Hoje, o discurso econômico neoliberal. Invade-se o direito pela economia, dessa vez em forma de Cavalo-de-Tróia: a análise econômica do direito - AED. Substitui-se a normatividade pelo utilitarismo mercadológico. Os pré-juízos inautênticos que sustentam essa dupla deformação hermenêutica nascem de um condicionamento operante (estímulo-reforço) dos profissionais do direito, desde os bancos de faculdade até a atividade profissional e, atingindo, em especial, seu principal destinatário: o magistrado. Esse discurso de poder produz realidades - tetos epistemológicos que encobrem o fato de que: a) só há interpretação no caso concreto porque não existem conceitos desprovidos de faticidade; b) não cabe argumento de autoridade para além da normatividade; c) a importação de teorias estrangeiras precisa sofrer um processo de compatibilização com nossa realidade jurídica, social, política e econômica. A partir do giro ontológico-linguístico, com a superação do esquema sujeito-objeto da filosofia da consciência e a consideração da diferença ontológica (ser e ente; texto e norma), dá-se o desvelamento da interpretação como existencial, e de que os sentidos não advêm da vontade do sujeito autônomo da modernidade, mas de uma intersubjetividade, de uma verdade que advém da fusão de horizontes dentro de uma tradição, bem como da importância da integridade e coerência do direito. A resposta constitucionalmente correta não pode depender da consciência do juiz, do livre convencimento, da busca da "verdade real". Decidir não é, definitivamente, escolher.
The study investigates two positions that distort the interpretation of law in Brazil and proposes a solution to solve this problem. Identifies, in both, the decisionism founded on the will to power, breaking up normativity. The idea of the judiciary as a corporation dominates the Supreme Court and the National Council of Justice. They imports institutes that would be the common law. Except that out of context, under the guise of efficiency and in accordance with the will of the market. Are concealed exercise of will power for neglecting the specificity of the case and normativity. Dockets, binding or not, and pseudoprecedents would generate violence against the functional independence of the judges of low courts and against the litigants because the attribution of meaning doesn’t comes the case. In the basis of the judiciary, our study investigates the prevalence of uncritical and obedient to this “Brasilian’s common law”, expressed in dockets and abstract statements. It creates memes. However, our national government history was authoritative and the states interrupts the perception that there is an ontological difference between potestas and potentia – that one can not exist without the other, or without it becoming illegitimate power. Thus, on the basis, the decisionism phenomenon subsists as an extra practice in a learning by observation of summit - modeling, creating or sticking to ad-hoc principles and abstracts concepts. Both vertically (hierarchical - solipsism from supreme court to the basis) and horizontally (on the low courts), it breaks up the autonomy of law, whether in politics and in the economy. “Freedom of the interpreter” as a pretext for libertinism of rules. “Economic efficiency” as disabiliting rules. Erstwhile, speaking on behalf of the casts. Today, neoliberal economic discourse. The economy invades the law, this time in the form of Trojan horse: the Economic Analysis of Law. Replaces up normativity by merchandising utilitarianism. The inauthentic prejudice that sustain this double deformation of hermeneutic born from a operant conditioning (stimulus-reinforcement) of legal practitioners from college to professional activity, and reaching, in particular, its main destination: the judges. This discourse of power produces realities - epistemological ceilings that hide the fact that: a) there is only interpretation in this case because there are no concepts without facticity; b) does not fit the argument from authority beyond normativity; c) the importation of foreign theories must undergo a process of 13 reconciling with our legal, social, political and economic reality. From the ontological-linguistic turn, with the overcoming of the subject-object scheme of the philosophy of consciousness and consideration of the ontological difference (between Being and beings, and text and norm), there is the unveiling of interpretation as existential and the senses will not come from the autonomous subject of modernity, but under intersubjectivity, a truth that comes from the fusion of horizons within a tradition as well as the importance of integrity and coherence of the law. The constitutionally correct answer can not depend on awareness of the judge, the free conviction or from search of the “real truth”. Deciding is not choose, definitely.
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Eble, Bruno. „Spéculations sur la spécularité : au delà d'une théorie du pli replié“. Paris 1, 2010. http://www.theses.fr/2010PA010514.
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Cette thèse se propose de travailler la question de la spécularité du point de vue esthétique dans l'histoire de l'art. C'est à dire premièrement montrer que ni la question de la mimèsis ni celle du miroir ou de la réflexivité (entendues au sens classique) ne sont l'axe strict et exclusif de la pratique plastique. Deuxièmement, tenter à partir du champ conceptuel du XXe siècle de lire une série d'oeuvres choisies dans toute la chronologie de l'histoire de l'art, avec pour but de questionner le fait plastique contemporain. Enfin, rechercher comment en cette contemporanéité comme dans toute l'histoire de l'art peut se montrer l'indice que la spécularité (optique et intellectuelle) s'inverse en a-spécularité, sans pour autant se refermer en un repli solipsiste. Ce travail de recherche vise ainsi, en tant qu'hypothèse de travail principielle, générative et constitutive, à élaborer une réflexion sur la notion de spécularité optico-noétique au travers d'expériences artistiques ponctuelles reçues comme esthétiques, afin de poser des points de repères pour la compréhension de la contemporanéité de la création, tout en développant et déployant une méthodologie esthétique plurimédialogique.
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Silveira, Luiz Fernando Castilhos. „Raciocínio e argumentação jurídicos e a dicotomia 'descoberta versus justificação': compreensão, cognição e comunicação em Bernard Lonergan como via para pensar a questão do solipsismo“. Universidade do Vale do Rio do Sinos, 2007. http://www.repositorio.jesuita.org.br/handle/UNISINOS/2424.
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Este trabalho trata de uma investigação de aspectos do raciocínio e argumentação jurídicos, tomados como caso particular do raciocínio e argumentação em geral enquanto elementos necessários à produção de conhecimento (jurídico ou qualquer outro). Uma das premissas da pesquisa diz respeito ao fato de que raciocínio ou argumentação jurídicos compreendem mais do que aquilo comumente atribuído pelos juristas a esses campos. Concepções tradicionais, via de regra calcadas em uma racionalidade típica da modernidade, se reportam ao Direito como interpretação (de normas, regras, leis, princípios, ou de fatos juridicamente relevantes, e assim por diante) e aplicação (dos mesmos elementos, subsumindo uns aos outros); o papel do processo seria o de permitir que se reconstrua os fatos, por meio da prova e dos argumentos das partes, sendo que a função do julgador seria a de, abstendo-se da discussão, dizer o Direito com base nesses elementos (normas mais fatos). Pode-se dizer, caricatamente, que argumentação seria toma
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Burback, Kyle. „Expanded and Integrated Entries from the Orthogonal Encyclopedia on Nature“. Ohio University Art and Sciences Honors Theses / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ouashonors149277574680419.
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Naseri, Sis Farzaneh. „Iris Murdoch“. Phd thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/12610506/index.pdf.
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Murdoch&rsquos fiction has been influenced by dramatic elements, particularly comic elements. This influence has been revealed as parody. Murdoch parodies the comic character types of the eiron, alazon, buffoon and agroikos by exaggerating and mixing their functions and themes of love, separated lovers and metamorphosis in her novels, The Nice and the Good, The Black Prince, and The Sea, The Sea. In addition, she makes parodic uses of Shakespearean plays, As You Like It and Love'
s Labour'
s Lost, Hamlet, and The Tempest, in her novels in question. Her use of parody as a weapon against the genre of romantic comedy, its character types and main themes is the result of her philosophical view of drama and the dramatic. She argues that comedy and tragedy deal with appearance whereas drama and the dramatic ought to involve reality. In her novels in question, she shows that the dramatic is the conflict of selfish self with itself to reach self-knowledge. Murdochian self- knowledge is the knowledge of what lies beyond self. This kind of knowledge is achieved by unselfing, a process through which a solipsistic self recognizes its solipsism and challenges it by means of love and art.
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Jonsson, Linnea. „Femtio nyanser av vitt : Sociologisk studie om relationen mellan utbudet av foundation och normer om vithet“. Thesis, Luleå tekniska universitet, Institutionen för ekonomi, teknik och samhälle, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:ltu:diva-64604.
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The aim of this sociological study is to understand whiteness in relation to available selections of makeup products. The research was made in a small town in Sweden. Data has been gathered from local stores and their selection of makeup with availability of makeup that resembles and matches ones own skin color. The theory includes earlier studies that are considered relevant for the study and also historical background. This is used to explain how whiteness is produced and reproduced and the notion of Swedes as white and discoures therein. The result show that 99 percent of makeup available is for white skin not for dark skin. The reproduction of whiteness directly dictates the available selection of makeup. This confirms the aim of the study that dark skin is excluded and that whiteness in relation to available makeup.Uppsatsen undersöker hur utbud av foundation i en svensk småstad kan förstås i relation till normer om vithet. Utbudet hos samtliga butiker i staden har räknats. För att förtydliga vilka hudfärger som analyseras i uppsatsen används som analysverktyg en ”karta” över hudfärger, avsedd för konsumenter att finna sin rätta foundation utifrån vilken hudfärg som mest liknar sin egen. Teoridelen innehåller tidigare studier som anses vara relevanta analysverktyg för att kunna besvara syftet. Inläsning av studier om vithetsnorm samt inläsning av historia har ansetts relevant för att förstå de strukturer och relationer som har inverkan på normer om vithet. Teoridelen sammanfattar och presenterar därför relevant historia, om hur föreställningen om svensken som vit skapats och presenterar olika diskurser som skapar och reproducerar vithet. Resultatet visar att en procent av utbudet riktas till mörkhyade medan 99 procent är för ljus hy. Cirkeldiagram och tabeller över utbudet av foundation skapades för att tydliggöra redovisning av resultatet. Socialt skapade strukturer om svensken som vit syns tydligt i resultatet. Resultatet förstås i relation till de strukturer som skapas socialt för att producera och reproducera vithetsnormen. Genom ett nästan uteslutande av mörkhyade tolkas resultatet som en föreställning om svensken som vit och att det är en rådande vithetsnorm som påverkar utbudet. Den historiska kontexten påverkar därmed parallellt med de rådande diskurser som avgör vad vitheten gör. Studien anser därmed ha besvarat sina frågeställningar om hur utbudet av foundation kan förstås i relation till vithetsnorm.
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Sousa, Ileide Sampaio de. „Tratados internacionais de direitos humanos e conflitos com o vértice do ordenamento jurídico nacional: atualização do princípio pro homine na ponderação de colisões normativas que envolvam direitos humanos“. reponame:Repositório Institucional da UFC, 2013. http://www.repositorio.ufc.br/handle/riufc/12818.
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SOUSA, Ileide Sampaio de. Tratados internacionais de direitos humanos e conflitos com o vértice do ordenamento jurídico nacional: atualização do princípio pro homine na ponderação de colisões normativas que envolvam direitos humanos. 2013. 178 f.: Dissertação (mestrado) - Universidade Federal do Ceará, Programa de Pós-Graduação em Direito, Fortaleza-CE, 2013.Submitted by Natália Maia Sousa (natalia_maia@ufc.br) on 2015-06-09T12:09:59Z No. of bitstreams: 1 2013_dis_issousa.pdf: 1338746 bytes, checksum: 757d0075cf0571ea3a0c943bca3b0afe (MD5)
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The use of the principle in international Pro Homine weighting rules involving the contents of human rights as an instrument of abandoning formalistic criteria for setting hierarchical rules - having understood the dynamic character of the legal system, and not just static staggered. The perpecpção that humanity historically and psychologically, is animated by universal ideals with intent, and, although the same can not be defended in a uniform way, are always being recreated. The analysis of the case law of the Supreme Court from the classical analysis of the resolution of normative conflicts between International Treaties on Human Rights and National Constitution upon theses Monist and Dualist, and the status conferred to these international treaties, especially after the Constitutional Amendment . 45 of 30 December 2004, which led to the innovative thesis status supralegalidade and discussion on the materials and formal constitutionalization of International Treaties on Human Rights. The contribution of the New Grammar and Hermeneutics Dieito the Constitution and with the acceptance of normative principles, revolutionizing the hermetic classic classical theory of legal origin kelseniana. The displacement of the normative focus dedutico legalistic, with the call neoconstitutionalism and hard cases, where the norm in theory contribute little to resolve the collision of norms of open texture as are the standards of human rights and fundamental. The emergence of the concept of Weighting Principles and collision with the link of a methodical differentiated emphasizes that the court decision and not a normative position of a legal text, and the advancement of the standard more favorable to the victim use originally in current international treaties on Human Rights , which led to the abandonment of international law conflicting with national and made room for the use of Pro Homine Principle. The perception that the Principle of Proportionality can be driven by a fourth dimension or subprinciple, besides those already existing: appropriateness, necessity and proportionality stricto sensu. May be, in case of collisions involving normative standards of human rights, waived the formal analysis of hierarchical criterion of source, using the Principle Pro Homine to determine if it is applied to the standard that best protects the human being.
A utilização do Princípio internacional Pro Homine na ponderação de normas que envolvam o conteúdo dos Direitos humanos como instrumento de abandono do critério formalista de fixação hierárquica de normas – tendo compreendido o caráter dinâmico do ordenamento jurídico, e não apenas estático escalonado. Apresentação da Internacionalização do Direito, até o enfrentamento das teses multiculturalistas levantadas pelo debate Pós-moderno do relativismo. A perpecpção de que a humanidade, histórica e psicologicamente, é animada por ideais com intenção universal, e, ainda que os mesmos não possam ser defendidos de maneira uniforme, sempre estarão sendo recriados. A análise da jurisprudência do Supremo Tribunal Federal a partir da análise clássica da resolução de conflitos normativos entre Tratados Internacionais de Direitos Humanos e Constituição Nacional, mediante as teses Monista e Dualista, e os status conferidos a estes Tratados internacionais, principalmente após a Emenda Constitucional n. 45 de 30 de dezembro de 2004, que levou à inovadora tese do status de supralegalidade e a discussão sobre a constitucionalização material e formal dos Tratados Internacionais de Direitos Humanos. A contribuição da Nova Gramática e Hermenêutica do Direito e da Constituição com a aceitação da normatividade dos Princípios, revolucionando o hermetismo clássico da teoria do ordenamento jurídico clássica de origem kelseniana. O deslocamento do foco normativo dedutivo legalista, com o chamado Neoconstitucionalismo e os hard cases, nos quais a norma em tese pouco contribuiria para resolução da colisão de normas de textura aberta como são as normas de Direitos humanos e de Direitos fundamentais. O surgimento do conceito de Ponderação e Colisão de Princípios com o enlace de uma metódica diferenciada que enfatiza a decisão judicial e não a posição normativa de um texto jurídico, e o avanço da norma mais favorável à vítima de uso originalmente corrente nos Tratados internacionais de Direitos Humanos, que motivaram o abandono do Direito Internacional conflitante com o nacional e abriram espaço para utilização do Princípio Pro Homine. A percepção de que o Princípio da Proporcionalidade pode ser orientado por uma quarta dimensão ou subprincípio, além dos já existentes: adequação, necessidade e proporcionalidade stricto sensu. Podendo ser, em caso de colisões normativas que envolvam normas de Direitos humanos, dispensada a análise do critério hierárquico formal da fonte, utilizando o Princípio Pro Homine para determinar que seja aplicada ao caso a norma que melhor proteja o ser humano.
39
Ofoego, Obioma. „Soyinka's language“. Thesis, Toulouse 2, 2014. http://www.theses.fr/2014TOU20027.
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Le titre anglais de cette thèse, Soyinka’s Language – calqué sur celui de l’ouvrage de Frank Kermode, Shakespeare’s Language – est traduit librement en français par Les mots de Soyinka en mouvement pour évoquer la richesse poétique de ‘language’ dans ce contexte littéraire. Cette étude adopte l’approche de Kermode pour analyser un corpus d’oeuvres de Wole Soyinka (neuf pièces de théâtre et deux essais), dans la tradition critique anglaise de ‘close reading’. Les mots nous pénètrent malgré nos efforts pour nous tenir à l’écart de l’expérience (The Lion and the Jewel; le diptyque Jero). Ils peuvent également rendre concret le passage d’un monde à un autre – par exemple, à travers un vocabulaire pédagogique qui tombe rapidement en désuétude (The Road; Madmen and Specialists). Comment exprimer, comment articuler sur scène la notion ambivalente de la distance – d’un côté, la distance de la théorie, de l’objectivité; de l’autre, l’absence d’empathie, de compréhension humaine – (The Strong Breed, A Dance of the Forests, The Bacchae of Euripides, et The Burden of Memory)? Il s’agit d’un problème rhétorique qui s’apparente à un risque d’autarcie ou de solipsisme. Désamorcé dans la prose de The Man Died, ce risque sert de repoussoir, pour Soyinka dans Myth, Literature and the African World, à l’articulation d’une conception (yoruba) de l’existence, dont les tensions constitutives s’expriment à travers les ressources rhétoriques de la poésie orale. Cette étude se termine par une lecture de Death and the King’s Horseman, expression exemplaire de la tension entre l’affirmation de soi et le retour à la communauté, entre l’être et le non-êtreThe title of this thesis is an allusion to Frank Kermode’s Shakespeare’s Language. There, Kermode directed his attentions to Shakespeare’s dramatic verse, its poetry, demonstrating how the demands which words make on the ear might attune us to the insinuating possibilities of language, if attended to by a patient reader. This thesis adopts the same methodological principle, in approaching a number of Wole Soyinka’s dramatic and prose works in English. Throughout, it is concerned with his intelligence as expressed through literature. To this end, it does not hesitate to speculate, in the manner of Shklovsky, as to schemata which Soyinka might have used in order to ‘make’ his works. At the same time, it sees in formalism, for writer and would-be critic alike, the danger of words’ being cut off from the common human constituency and experience which assure their meaning. Words penetrate us, undermine our attempts to stand apart, draw us into a realm of consequence (The Lion and the Jewel; the Jero plays). Consequence, in turn, implies passage between two distinct moments, inviting us to reflect on how language can become strange (The Road; Madmen and Specialists). What happens to words in one who is content to look on from a distance, instead of participating? This is the starting point for a discussion of Soyinka’s interrogations of justice in The Strong Breed, A Dance of the Forests, The Bacchae of Euripides and The Burden of Memory. Implicit in onlooking is the risk of self-sufficiency. Warded off in the prose of The Man Died, self-sufficiency provides a foil to a Yoruba conception of being and tragedy, as articulated in Myth, Literature and the African World. The study culminates in Death and the King’s Horseman, which best enacts the tension between self-assertion and commonality, departure and return, being and non-being, in and through poetic language
40
Deery, Michael A. „"On the brink of the waters of life and truth, we are miserably dying" Ralph Waldo Emerson as a predecessor to deconstruction and postmodernism /“. Cleveland, Ohio : Cleveland State University, 2009. http://etd.ohiolink.edu/view.cgi?acc_num=csu1251333951.
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Thesis (M.A.)--Cleveland State University, 2009.Abstract. Title from PDF t.p. (viewed on Sept. 8, 2009). Includes bibliographical references (p. 93-95). Available online via the OhioLINK ETD Center and also available in print.
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LEITE, Ismael Lima. „Hermenêutica filosófica: um novo paradigma para a universalidade dos direitos humanos“. Universidade Federal do Pará, 2009. http://repositorio.ufpa.br/jspui/handle/2011/7288.
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O presente trabalho tem por escopo a necessidade de se formular um novo padrão de universalidade para os Direitos Humanos, no intuito de se tentar construir um ethos verdadeiramente mundial, destituído de pretensões hegemônicas e coativas, tradicionalmente conformadoras desse tipo de normatização, a qual se assenta sob um racionalismo abstrato que retira o indivíduo do mundo, ou mesmo cânones metodológicos da ciência moderna, indevidamente transladados para o estudo das humanidades. Analisar o solipsismo Kantiano e seus aspectos formais de universalidade deontológica, que negam dignidade valorativa à tradição e criam a divindade do sujeito cognoscente, assim como os intentos epistêmicos da lógica reducionista positivista a serviço da hegemonia do capitalismo e do ocidente, enquanto instrumento de dominação ideológica, legitimador de interesses mercantilistas, são desafios a serem superados pela hermenêutica ontológica e filosófica, a qual chama a humanidade ao seu sentido de finitude, atirando-lhe perante o mundo para, nele, lembrar da necessária solidariedade e amizade, única práxis capaz de construir um sentido ético para toda a humanidade: viver o tu como se fosse eu.
The present work has its focus in the need to formulate a new pattern of universality towards Human Rights, in the sense of trying to build a truly global ethos, without any hegemonic or coactive presumptions, regularly used as a means to conform this kind of normalization, which rests under an abstract rationalism that isolates the individual from the world, or even canons of modern science’s methodology, poorly brought into humanities. To analyze Kant´s Solipsism and its formal aspects of deontological universality, which deny valorative dignity to tradition and create a cognitive individual divinity, as well as the epistemic intents of positivist’s reductionism logic on behalf of the occident’s and capitalism’s hegemony, as means of ideologic domination, making the mercantilist interests seen legitimate. These are challenges to be overcome by the ontologic and philosophical hermeneutics, which calls upon humankind onto its sense of finity, casting it into the world in order to, once in the world, remember the necessary friendship and solidarity, the only praxis capable of building an ethical sense for all humankind: live as if you were me.
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ATALA, Danilo Pires. „A formação do direito como ciência positivista em Kelsen“. Universidade Federal do Pará, 2015. http://repositorio.ufpa.br/jspui/handle/2011/8723.
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A presente dissertação tem por objeto investigar os limites da objetividade científica do Direito, como ciência positivista, no referencial teórico da Teoria Pura do Direito de Hans Kelsen. O método é o dedutivo-descritivo em pesquisa bibliográfica. A objetividade científica da ciência moderna (cartesiana) através do isolamento do objeto cognitivo e o emprego do rigoroso método como condição da verdade fez fortuna em todos os ramos do saber e, também, no Direito; que foi recriado no âmbito da res extensa como ciência jurídica positiva no conceito de lei civil de Hobbes ancorado na renúncia de parte das liberdades como direito natural. Kelsen empregou esta forma de pensar o saber no Direito com o intuito de lhe conferir cientificidade; isolando seu objeto que, para ele, é a norma positiva totalmente isolada da moral e da natureza. Kelsen nega o direito natural ou as liberdades imanentes do ser humano como direito, bem como, nega que a moral possa oferecer uma condição de validade do direito positivo. O princípio científico do Direito, enquanto ciência normativa, é a imputação. O método de sua teoria é a vinculação da norma maior sobre a menor, que nasce na pressuposta norma fundamental destituída de qualquer conteúdo moral, político e/ou religioso, que só se encontra com a realidade no momento da aplicação; embaraçando-se com a efetividade. Interpretar a norma jurídica, para Kelsen, é aplicar a norma jurídica, que tem duas funções: o conhecimento do ordenamento jurídico que vai até os limites exteriores da moldura e a função criativa do juiz de preencher a moldura, rejeitando a tese da decisão correta. Nesta etapa criativa, o juiz pode conhecer os elementos espúrios contidos ou não na norma pura, que são a moral, a política e/ou a religião, como forma de mitiga a subjetividade; assim a subjetividade é um ideal que rejeita o solipsismo, mas não alcança a objetividade científica. A presente dissertação alcançou a seguinte classificação: a decisão é vinculada quando os limites da moldura são estreitos; a decisão é discricionária quando a moldura for larga e contiver várias possibilidades; a decisão é ilegal quando a estiver fora da moldura; a decisão é arbitrária quando não se tem moldura; o ativismo judicial ocorre na moldura constitucional na concretização dos direitos fundamentais pelo judiciário. Conclui-se a dissertação afirmando que a mobilização dos elementos espúrios – ou seja, os renegados pela pureza do direito – é a única possibilidade de se mitigar a subjetividade e que a objetividade científica da ciência jurídica como ciência normativa alcança, apenas, os limites externos da moldura.
The current dissertation aims at investigating the limits of scientific objectivity of Law, as positivist science, on the theoretical referential of the Pure Theory of Law of Hans Kelsen. The method is deductive-descriptive in bibliographical research. The scientific objectivity of modern science (cartesian) through the isolation of the cognitive object and the use of rigorous method as condition of the truth made fortune in all branches of knowledge and also in Law; which was re-created in the ambit of the res extensa as positive law science on the concept of civil law of Hobbes anchored in renunciation of part of freedom as a natural law. Kelsen employed this way of thinking the knowledge in Law aiming to give it scientificity; isolating its object that, for him, is the positive norm totally isolated from the moral and nature. Kelsen denies the natural law or the inherent freedoms of the human being as law, and he also denies that moral can provide a necessary condition of validity of the positive law. The scientific principle of Law as normative science is the imputation. The method of his theory is the linking of higher norm on the norm, that is born on presupposed basic norm devoid of any moral, political and/or religious content, that only meets reality at the time of application; embarrassing with effectiveness. Interpreting the norm law, for Kelsen, is to apply the norm law, which has two functions: the knowledge of the legal system that goes to the outer limits of the frame and the creative function of the judge to fill the frame, rejecting the thesis of the correct decision. At this creative step, the judge may know the spurious elements contained or not in pure norm, which are the moral, policy and/or religion as a way to mitigate the subjectivity; so subjectivity is an ideal that rejects solipsism, but it does not reach the scientific objectivity. The current dissertation reached the following classification: the decision is binding when the frame limits are narrow; the decision is discretionary when the frame is large and contains several possibilities; the decision is illegal when it is out of the frame; the decision is arbitrary when there is no frame; judicial activism occurs on the constitutional frame in the implementation of fundamental laws by the judiciary. The dissertation is concluded by affirming that the mobilization of spurious elements – in other words, the renegades by the purity of law - is the only possibility to mitigate the subjectivity and that the scientific objectivity of law science as a normative science, reaches only the outer limits of the frame.
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Yilmaz, Zeliha Burcu. „How Does Consciousness Exist?a Comparative Inquiry On Classical Empiricism And William James“. Master's thesis, METU, 2001. http://etd.lib.metu.edu.tr/upload/3/12607646/index.pdf.
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William James denies consciousness as an entity and this rejection lies in the background of my thesis. I searched the main reasons for this rejection in his philosophy. Throughout this search, I perceived two modes of existence of consciousness, that is active and passive. As James improves his thoughts on consciousness over the main arguments of classical empiricists, I explained his radical empiricism and pragmatism in relation to them. It is difficult to answer whether we are completely active or passive in the ways of our thinking and behaving. However, although it includes some problems and inconsistencies, James&rsquos philosophy presents a more plausible explanation of our thinking than rationalism and empiricism, since it can appreciate the changes of our life in an unfinished world of pure experience. Therefore, my inquiry into the existence of consciousness in James depends on this plausibility of the main characteristics of radical empiricism in connection with the classical empiricists.
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Yilmaz, Zeliha burcu. „How does consciousness exist? a comparative inquiry on classical empiricism and william james“. Master's thesis, METU, 2006. http://etd.lib.metu.edu.tr/upload/3/12607658/index.pdf.
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William James denies consciousness as an entity and this rejection lies in the background of my thesis. I searched the main reasons for this rejection in his philosophy. Throughout this search, I perceived two modes of existence of consciousness, that active and passive. As James improves his thoughts on consciousness over the main arguments of classical empiricists, I explained his radical empiricism and pragmatism in relation to them. It is difficult to answer whether we are completely active or passive in the ways of our thinking and behaving. However, although it includes some problems and inconsistencies, James’
s philosophy presents a more plausible explanation of our thinking than rationalism and empiricism, since it can appreciate the changes of our life in an unfinished world of pure experience. Therefore, my inquiry into the existence of consciousness in James depends on this plausibility of the main characteristics of radical empiricism in connection with the classical empiricists.
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Bouchetard, Alice. „Yasmina Reza, le miroir et le masque“. Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040012.
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Yasmina Reza, auteur de théâtre français, reconnue dans le monde entier, a reçu les prix les plus prestigieux : trois Molières (FR), un Laurence Olivier Award (GB), deux Tony Award (USA), le Die Welt (All), pour ne citer qu’eux. En France, elle est encore souvent considérée comme un auteur à succès, n’offrant au public qu’une forme de théâtre de boulevard contemporain. L’étude précise des textes dramatiques de Yasmina Reza, de sa langue, de ses personnages et des structures de ses pièces, laisse apparaître sous le masque de la comédie une richesse et une complexité plus profondes. Elle met en scène des personnages bourgeois dont la vie se caractérise par une certaine facilité, tout en levant le voile sur des préoccupations métaphysiques universelles. Il s’agit toujours de la confrontation de l’homme avec le monde ou avec ses semblables. Cette pensée de l’individu inquiet s’accompagne dans la forme d’une réflexion sur le pouvoir de l’art dramatique. La caractérisation bourgeoise de son théâtre est autant un miroir tendu au public qu’un masque qui voile une interrogation permanente sur le sens de la vie et de l’art, dans la continuité du travail de l’avant-garde du milieu du XXe siècle dont elle se révèle être une relève inattendueThe Famous French playwright Yasmina Reza received some of the most prestigious prices in the world : three Molières (FR), a Laurence Olivier Award (UK), two Tony Award (USA), a Die Welt (DE). Nevertheless, in France she is still considered as merely a successful author, with some kind of new farce to offer. A specific study of Yasmina Reza’s drama, including her language, her characters and the architecture of her plays, brings out other meaningful and complex colors from under the mask of comedy. She stages middle-class characters whose life is quite easy; in the meantime she reveals universal metaphysical issues. It is always about a clash between a person and the world or a person and his kind. This reflection about the anxious being goes on stage with a reconsideration of the power of theater. The middle-class characterization is a mirror for the audience as well as it is a mask that covers a constant questioning about the meaning of life and art, continuing the work of the avant-garde of the middle of the 20th century, of which she appears to be an unexpected new recruit
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McNeill, Hallie S. „D is for the most cherished sense (whence it comes and wither it goes)“. VCU Scholars Compass, 2017. http://scholarscompass.vcu.edu/etd/4901.
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Hugo, Johan. „The other before us? : A Deleuzean critique of phenomenological intersubjectivity /“. Thesis, Link to the online version, 2005. http://hdl.handle.net/10019/1044.
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Green, Jennifer Elizabeth. „Aesthetic Excuses and Moral Crimes: The Convergence of Morality and Aesthetics in Nabokov's Lolita“. unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-04272006-134431/.
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Thesis (M.A.)--Georgia State University, 2006.Title from title screen. Paul Schmidt, committee chair ; Marti Singer, Chris Kocela, committee members. Electronic text (60 p.) : digital, PDF file. Description based on contents viewed Apr. 17, 2007. Includes bibliographical references (p. 55-64).
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Fajardo, Tiffany L. „The World in Singing Made: David Markson's "Wittgenstein's Mistress"“. FIU Digital Commons, 2015. http://digitalcommons.fiu.edu/etd/1861.
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In line with Wittgenstein's axiom that "what the solipsist means is quite correct; only it cannot be said, but makes itself manifest," this thesis aims to demonstrate how the gulf between analytic and continental philosophy can best be bridged through the mediation of art. The present thesis brings attention to Markson's work, lauded in the tradition of Faulkner, Joyce, and Lowry, as exemplary of the shift from modernity to postmodernity, wherein the human heart is not only in conflict with itself, but with the language out of which it is necessarily constituted. Markson limns the paradoxical condition of the subject severed from intersubjectivity, and affected not only by the grief of bereavement, which can be defined in Heideggarian terms as anxiety for the ontic negation of a being (i.e., death), but by loss, which I assert is the ontological ground for how Dasein encounters the nothing in anxiety proper.
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Krejcar, Václav. „Tělo druhého: fenomenologie intersubjektivity“. Master's thesis, 2017. http://www.nusl.cz/ntk/nusl-368498.
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In my diploma thesis I deal with the topic of experience of another person from the phenomenological philosophical point of view. The two major motives of my diploma thesis are: the revelation of the shift in thinking of Edmund Husserl in the phenomenology of intersubjectivity and showing that Merleau-Ponty went way beyond Husserls thinking. In the first chapter I clarify what Husserls term 'empathy' meant in his Cartesian Meditations and how this conception follows the theory of Theodor Lipps. Then I explaine Husserls thinking of intersubjectivity from the book Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy - Second Book. In the third chapter I describe the phenomenology of intersubjectivity in the work of Merleau-Ponty. The fourth chapter is an interpretation and subsequent comparison of both authors. My main aim is to show that Merleau-Pontys comprehension of 'intercorporeity' surpasses Husserls conception of intersubjectivity. The final chapter displays the critical thinking of my opinion according to Zahavis interpretation of Merleau-Pontys philosophy, from Husserl and Transcendental Intersubjectivity. In this diploma thesis I bring the analysis of one source of thinking about the experience of another person to an end. I have accomplished the imaginary circle...