Thèses sur le sujet « Socratisme »

Ce mémoire veut rendre compte de la relation qu’entretient le Socrate historique avec la cité athénienne en tentant de dégager des témoignages de Platon, de Xénophon et d’Aristophane une pensée politique propre au personnage historique. Notre hypothèse consiste à affirmer que la philosophie socratique s’oppose aux valeurs du régime démocratique athénien dans la mesure où elle recherche l’excellence de l’âme. Constatant que les conditions nécessaires pour obtenir le meilleur jugement politique se font absentes de l’espace public démocratique, Socrate prône un désengagement des citoyens par rapport aux affaires publiques de leur cité. Nous défendons donc l’idée selon laquelle la pensée politique du Socrate de l’histoire peut se comprendre comme un « désengagement » politique puisque Socrate ne détient pas la science politique (vertu-science) et s’oppose à la conception de l’intérêt personnel que promeut sa cité.

Cette thèse a pour objectif de s'intéresser aux deux questions suivantes : le socratisme en Chine depuis le tournant du XXe siècle et la comparaison entre la philosophie morale de Socrate et celle de Confucius. Nous entamons notre étude en exposant d'abord laconiquement les échanges sino-occidentaux dont le socratisme en Chine fait partie. Dans les chapitres suivants de la première partie, nous étudions systématiquement quatre aspects de ce problème sous un angle historique : l'introduction, la traduction, la réception et l'influence parmi lesquelles la dernière joue un rôle primordial. Ensuite, nous faisons une recherche comparative sur les philosophies morales de ces deux maîtres, surtout sur les notions clefs de leurs doctrines : le Bien et le ren. Après avoir présenté les contextes historiques où sont nés le socratisme et le confucianisme, nous explorons de manière approfondie l'essence et le point de départ de leur philosophie morale ainsi que la voie pour accéder à l'humanité. De ce que nous analysons, on peut déduire que ce sont l'humanité et la vertu que Socrate et Confucius s'efforcent de poursuivre pendant toute leur vie<br>This thesis aims to be interested in the following two questions : the socratism in China since the twentieth century and the comparison between the moral philosophy of Socrates and that of Confucius. We begin the research at first in presenting laconically the sino-occidental exchanges, of which the socratism forms a part. In the following chapters of Part One, we systematically study the four aspects of the problem from a historical perspective : introduction, translation, reception and influence, among which the last one plays a primordial role. Subsequently, we make a comparative research on the moral philosophies of the two masters, in particular the key concepts of their doctrines : the Good and the ren. After presenting the historical contexts where the socratism and the confucianism have been established, we explore in depth the essence and the starting point of their moral philosophy as well as the way toward achievement of the humanity. Based on ouranalyses, we can deduce that the humanity and the virtue are what Socrates and Confucius endeavoured to pursue throughout their lives

Made available in DSpace on 2017-07-10T18:26:08Z (GMT). No. of bitstreams: 1 Dissertacao Alexandre Augusto Bellei.pdf: 710329 bytes, checksum: d314819c6e25af613a4a700cd683e338 (MD5) Previous issue date: 2007-06-22<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>On examine l oeuvre du jeune Nietzsche, spécialement La naissance de la tragédie, à la recherche de la compréhension de ses fondements critiques en relation à la pensée occidentale, marquée, fondamentalement, par l influx du platonisme. Pour la collecte de données, on utilise la recherche dans les oeuvres de la jeunesse nietzschienne et aussi dans les oeuvres de Richard Wagner, Arthur Schopenhauer et Platon. On indique comme résultats principaux : a) les influences de Schopenhauer et Wagner dans la théorie esthétique de Nietzsche, basée sur les impulsions apolliniennes e dionysiaques des arts; b) la théorisation esthétique de Nietzsche comme consolation métaphysique de la vie; c) la relation antipodique entre la métaphysique esthétique de Nietzsche et la critique des arts selon Platon; d) le platonisme, vu à partir de la survalorisation de la pensée logico-scientifique, au détriment des expériences émotives de l art; e) la relativisation de la vérité dans l esthétique nietzschienne<br>Investiga a obra filosófica do jovem Nietzsche, especialmente O nascimento da tragédia, na busca da compreensão de seus fundamentos críticos em relação ao pensamento ocidental, marcado, fundamentalmente, pelo influxo do platonismo. Para a coleta de dados, utiliza-se pesquisa nas obras da juventude nietzschiana como também nas obras de Richard Wagner, Arthur Schopenhauer e Platão. Aponta como principais resultados: a) as influências de Schopenhauer e Wagner na teoria estética de Nietzsche, baseada nos impulsos apolíneo e dionisíaco das artes; b) a teorização estética de Nietzsche enquanto consolo metafísico para a vida; c) a relação antipódica entre a metafísica estética de Nietzsche e a crítica das artes segundo Platão; d) o platonismo, visto a partir da sobrevalorização do pensamento lógico-científico, em detrimento das vivências emotivas da arte; c) a relativização da verdade dentro da estética nietzschiana

A investigação das condições para aquisição do conhecimento pela rememoração, sobretudo quando a mesma é resultado da aprendizagem graças à interação de um indivíduo com um mestre, constitui-se no objeto desta tese que parte da demonstração do aprendizado alcançado por um escravo que, não obstante sem formação intelectual formal própria às crianças e jovens na Grécia clássica, interrogado por Sócrates conforme exposição dramatizada apresentada por Platão na parte central do diálogo Mênon, resolve um problema, cuja solução exigiria o conhecimento do teorema de Pitágoras. Diferencia-se esta abordagem das estritamente filosóficas pelo enfoque dado à língua grega, desvelando elementos semânticos para uma compreensão mais ampla da consagrada expressão inatista Aprender é recordar, construída em delicado olhar de resgate de metáforas, vocábulos e expressões intencional e magistralmente escritas por Platão, cujo entendimento só se tornou possível pela leitura e análise do texto original do citado diálogo e cotejo com traduções modernas. A estruturação do Mênon, as relações entre anamnese e ensino-aprendizagem, os fundamentos mito-poético-religiosos da reminiscência e o choque entre a paidéia sustentada pela dialética socrático-platônica e a paidéia sofística assumida por Mênon, personagem-título do diálogo, bem como a análise quanto a sustentabilidade da hipótese de existência de um magistério socrático, seus fundamentos epistemológicos, sua didática processual metaforicamente expressa por Platão no Mênon como caminhada e a analogia entre anamnese e maiuêtica.<br>The investigation conditions concerning knowledge acquisition by recollection, above all, when learning resulted by the interaction with a master, it is constituted in this thesis object that departures from the demonstration of a learning reached by a slave without formal intellectual formation inherent to the children and young in classic Greece, interrogated by Socrates as a dramatized exhibition presented by Plato in the main part of the dialogue Meno, solving a problem whose solution would demand Pitagoras theorem awareness. This approach differentiates from strictly philosophical focused on Greek language, discovering semantic elements in a wider understanding of the consecrated expression inatist \"Learning is to remember\", constructed in delicate look at metaphors rescue, glosses and intentional expressions masterfully written by Plato, whose understanding only became possible by the reading and analysis of the original text of the mentioned dialogue and its comparison with modern translations. Meno structuring relationships among anamneses and teaching-learning, myth-poetic-religious foundations of the reminiscence and the shock among the paideia sustained by the Socratic-platonic dialectical and the sophistic paideia supported by Meno the dialogue main character, well as its analysis as the existence hypothesis sustainability Socratic teaching, its epistemological foundations, its procedural didacticism metaphorically expressed by Plato in Meno as walk and analogy between anamneses and maiuetic.

La première partie présente un Bernard de Clairvaux Philosophe. Fleuron du socratisme Chrétien il lui donne une inflexion marquant le primat de l’humilité (Ch. I), le détour nécessaire par la charité (Ch. II) avant de parvenir à la contemplation (Ch. IV). Entre ces deux points d’inflexion, un chapitre développe le rôle central pour lui du libre arbitre et celui de la conscience (Ch. III). La deuxième partie recherche la présence ou non de ces caractéristiques chez trois cisterciens parmi les plus proches de Bernard : Aelred de Rievaulx, Guerric d’Igny, Geoffroy d’Auxerre (Ch. I). Puis (Ch. II) elle examine trois auteurs cisterciens parmi les plus philosophes du XIIe siècle : Isaac de l’Étoile, Garnier de Rochefort et Hélinand de Froidmont. Enfin, elle en vient à trois auteurs qualifiés de "satellites" : Guillaume de Saint-Thierry, Alain de Lille et Joachim de Flore<br>In the first part, Bernard of Clairvaux is considered as a philosopher. Jewel of Christian socratism, he gives it a new orientation, first insisting on humility (Ch. I), then on the necessary bend of charity (Ch. II), before reaching contemplation (Ch. IV). In the midst Ch. III develops the central part played by freewill in his system and that of conscience. The second part checks the presence or not of these philosophic views, first in the works of three Cistercians among the closest to Bernard: Aelred of Rievaulx, Guerric of Igny, and Geoffroy of Auxerre (Ch. I). Then Ch. II’s focus is on three among the most philosophic authors of the Order: Isaac of Stella, Garnier of Rochefort, and Hélinand of Froidmont. Finally, it comes to three "satellites»: Guillaume of Saint-Thierry, Alain of Lille, Joachim of Fiore

Orientador: Oswaldo Giacoia Junior<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-07-31T15:21:56Z (GMT). No. of bitstreams: 1 Paula_MarcioGimenesde_M.pdf: 13709328 bytes, checksum: 77e62ee337bf0a1e6f086448ced5ea44 (MD5) Previous issue date: 2002<br>Resumo: Em que consiste o pensamento objetivo? Qual é a base do pensamento subjetivo? Há uma cisão irrecuperável entre essas duas formas de pensar? Poderiam ambas ajudar-se mutuamente? A objetividade não foi, ao longo dos anos, confundida com objetivismo? Subjetividade não foi confundida com subjetivismo, arbitrariedade ou mera vontade individual? Pensando nessas questões- e no conflito entre subjetividade e objetividade desenvolvo nessa dissertação um estudo de tal temática baseando-me na obra de Kierkegaard (1813-1855). Para a realização de tal tarefa, analiso especialmente o Post-Scriptum, relacionando-o com algumas outras obras suas e pseudônimos do pensador dinamarquês. A relação entre subjetividade e objetividade em Kierkegaard se esclarece através da sua concepção das figuras de Sócrates e Cristo. O pensador grego e Cristo- a suma imagem do mistério- são tomados como exemplos de subjetividade, a despeito de suas diferenças. Nessa pesquisa, três outros autores são de importância capital para Kierkegaard: Hegel, Lessing e Feuerbach. Hegel não figura apenas como oponente de Kierkegaard. Tal oposição kierkegaardiana foi tratada como uma estratégia no contexto geral de suas obras. O pensador dinamarquês também não defende uma subjetividade que pode ser confundida com qualquer espécie de subjetivismo, desprezando a objetividade. A leitura kierkegaardiana da figura de Lessing é bastante relacionada ao fato desse pensador ter trabalhado exaustivamente o confronto entre fé e razão. O Post-Scriptum de Kierkegaard será muito influenciado por uma carta de Lessing intitulada Sobre a demonstração em espírito e força. Feuerbach representa, no pensamento kierkegaardiano, uma espécie de adversário declarado e aliado involuntário. Este estudo mostra como Kierkegaard concorda com muitas das teses materialistas de Feuerbach acerca do cristianismo e afirma que este tem uma compreensão verdadeira do cristianismo, coisa que nem os pastores da cristandade luterana da Dinamarca, nem os filósofos sistemáticos conhecem. O Post-Scriptum também é fortemente influenciado por algumas das teses da Essência do Cristianismo de Feuerbach. Com essas delimitações e especificidade- a dissertação se propõe a estudar o debate entre subjetividade e objetividade no pensamento de Kierkegaard, contribuindo para um debate importantíssimo da história do pensamento filosófico ocidental<br>Abstract: What does objective thinking consist or? What is the foundation of subjective thinking? Is there a irreconcilable schism between these two ways of thinking? Could they complement each other? Wasn't objectivity for many years confused with objectivism? Wasn't subjectivity merely confused with arbitrary decisions or individual willingness; that is, the so-called subjectivism? Based on the work of Kierkegaard's (1813-1855) this dissertation explores the subjectivity/objectivity conflict. In order to achieve this goal, Kierkegaard's Post-Scriptum is analyzed in connection with other works of the Danish thinker. The subjectivity/objectivity relationship becomes clear in Kierkegaard's work through his analysis of Socrates and Christ, whereby, in spite of their differences, the Greek thinker and Christ are shown as examples of subjectivity. In this piece of research three other authors are of crucial importance for Kierkegaard: Regel, Lessing and Feuerbach. Regel is not only Kierkegaard's opponent. Such kierkegaardian position should be better analyzed and seen as a strategic stance in general context of his work. The Danish thinker does not support a kind of subjectivity which could be confused with any kind of subjectivism either. He does not despise objectivity. Kierkegaard's position with respect to Lessing is strongly related to the fact that the German thinker thoroughly explores the confTontation between faith and reason. Kierkegaard's Post-Scriptum will be greatly influenced by a letter of Lessing's entitled: Demonstration spirit and strength. Feuerbach is, in kierkegaardian's thinking, at the same time a kind of declared adversary and involuntary allied. This piece of research shows how the kierkegaardian position agrees with many of Feuerbach's materialistic theses conceming Christianity and also agreewith his true analysis of the Christianity. Kierkegaard considerers these theses better than the position of the Danish Luther ministers and the sistematic philosophers. The Post-Scriptum is also strongly influenced by some of Feuerbach's theses on the Essence of Christianity. This dissertation studies- within carefully described constraints and levels of specificity- the debate between subjectivity and objectivity in Kierkegaard's thinking. It is hoped that this work will be a small contribution to the crucial debate in the history of westem philosophical thinking<br>Mestrado<br>Mestre em Filosofia

Made available in DSpace on 2016-08-29T15:08:30Z (GMT). No. of bitstreams: 1 tese_8772_Dissertação Leticia Fantin Vescovi.pdf: 1456852 bytes, checksum: cda1d2a2d1c649f83278d0751f4ebd2c (MD5) Previous issue date: 2015-04-29<br>Não à toa o século XII é considerado o século de São Bernardo: enquanto fora abade de Claraval, não houve na Igreja cisma ou disputa teológica-filosófica nos quais sua influência não tivesse sido crucial. Em sua última obra, De Consideratione (1152), a admoestação que dirige a seu confrade e ex-discípulo Pier Bernardo Pignatelli, eleito Papa Eugênio III (1145-1153), figura nessa perspectiva como alerta sobre o cuidado com a vida transcendental, dada a magnitude de seu cargo. Com os quatro objetos da consideração, te, quae sub te, quae circa te, quae supra te expostos, São Bernardo ratifica seu objetivo de refletir sobre os aspectos da pessoa de Eugênio também em três perguntas: quid, quis et qualis est?. Não obstante São Bernardo ser reconhecido comumente entre os estudiosos como um radical antidialético, em virtude da querela entre dialéticos e antidialéticos do século XII, os recursos filosóficos que utiliza no De Consideratione, e que já havia sinalizado em outras obras, nos dão ensejo para compreender sua aproximação com a Filosofia sob uma perspectiva muito mais positiva. Essa mudança, afinal, culmina no De Consideratione em reflexões de caráter filosófico socrático-cristão sobre a necessidade que tem o homem de conhecer-se a si mesmo. Isso posto, objetivamos, nesse trabalho analisar o nosce teipsum (conhece-te a ti mesmo) socrático de São Bernardo de Claraval que, perpassando toda a obra, acompanha também suas considerações sobre o mundo e Deus.

Sûrement parce qu'il n'a rien écrit, Socrate a fait couler beaucoup d'encre. Dès après sa mort en 399 avant J.-C., mort ressentie comme une injustice tragique actant la naissance de la philosophie, ses disciples écrivirent des dialogues pour continuer à le faire vivre. Le genre appelé "dialogues socratiques" fut si florissant qu'il fit entrer la figure dans le monde des mythes littéraires et philosophiques. C'est dans la modernité néanmoins que semble s'épanouir pleinement le mythe de Socrate, saint laïc, concurrent du Christ, héraut d'une morale appelée à se passer de Dieu et de ses ministres, incarnant les idées de justice et de liberté jusqu'au sacrifice. Le théâtre est un des lieux privilégiés, sinon le lieu rêvé, réputé idéal autant que difficile, où s'exprime ce mythe. Héritières des dialogues socratiques qui constituent souvent leur principale source de connaissance au sujet de Socrate, les pièces de théâtre, dont une centaine est ici étudiée, expérimentent, au fil de l'évolution des genres, les différentes façons de mettre en scène la philosophie jusqu'à tenter de retrouver l'inspiration socratique qui fait du dialogue avec Socrate une invitation à accoucher soi-même<br>Surely because he wrote nothing, Socrates is much written about. Immediately after his death in 399 B.C., a death felt as a tragic injustice, his pupils wrote dialogues to keep him alive. The so called "Socratic dialogues" were so flourishing that it makes Socrates go down in the world of litterary and philosophical muths. Modernity is however the time in which blossomed the lyths of Socrates, a secular saint, rival of Christ, herald of a morality called to do without God and priests, embodying the ideas of justice and freedom to the sacrifice. Theater is one of the favourite places, if no the perfect but difficult place where this myth is expressed. Heir of the socratic dialogues, the plays try out to philosophize on stage till finding the socratic inspiration which, trough the art of dialogue, invites each one to find himself

Tekniken expanderar på olika sätt inom skola och utbildning i den digitala tidsåldern. Ett uttryck för detta är så kallade 1:1-lösningar, det vill säga tekniklösningar där varje elev har sin egen dator. Det anstår forskningen att klargöra hur tekniken bör integreras i undervisningen för att på bästa sätt främja elevernas lärande, vilket torde vara särskilt angeläget nu då det ännu inte är vederhäftigt belagt att digitala verktyg faktiskt har en potential att främja elevers lärande. Denna fallstudie utgör formen av ett förslag på hur tekniken kan integreras i undervisningen för att främja elevers lärande i 1:1-lösningar. Genom en fenomenologiskt inspirerad ansats fokuseras gymnasieelevers upplevelser av ett digitalt verktyg, lärplattformen Socrative. Centrala frågeställningar är hur Socrative kan fungera som ett stöd för elever i deras lärande och hur detta verktyg kan påverka elevers motivation. Studien har därtill ett deliberativt perspektiv i det att fokus ägnas Socratives potential att främja deliberativa samtal. Studien visar att Socrative har ett flertal effekter som torde framstå som önskvärda i undervisningssammanhang. Arbetsron i lärosalarna tycks bli bättre än vad som tidigare framgått i 1:1-studier. Socrative kan synliggöra lärande, både för lärare och elev, vilket verkar stimulera formativa processer och utveckling av fördjupade kunskaper. Lärandet upplevs som mer lustfyllt när Socrative används, vilket verkar ha positiv betydelse för elevers studiemotivation. Därtill visar studien hur Socrative kan främja deliberativa samtal som utvecklar elevers demokratiska kompetenser och fördjupar deras kunskaper. Det återstår emellertid mycket att undersöka inom detta forskningsområde. Särskilt gäller detta kopplingen mellan lärares praktik och forskning om digitala verktyg i undervisning. Dessutom förefaller det vanskligt att mäta effekterna som Socrative har på elevers lärande. Testkulturer har blivit allt starkare med fokus på mätbar kunskap samtidigt som samtal har fått en central plats i skolans styrdokument. Diskussionen om deliberativa samtal och Socrative tangerar därför diskussionen om svårigheten att mäta kunskap som utvecklas i samspel mellan elever.

Cette thèse de doctorat consiste en une nouvelle édition critique avec introduction, traduction en italien et commentaire de l’« Éryxias » pseudo-platonicien, un dialogue socratique ayant été transmis parmi les œuvres de Platon mais qui était déjà connu par les anciens pour être inauthentique et faussement attribué au grand philosophe (voir par exemple Diogène Laërce 3, 62). L’édition critique la plus récente du texte, publiée dans la « Collection des Universités de France » par les soins de Joseph Souilhé en 1930, est fondée sur une reconstruction de la tradition manuscrite qui a été remise en question par les études de L.A. Post (1934). En outre, malgré le récent retour d’intérêt pour les dialogues « apocryphes » du corpus platonicien, l’« Éryxias » reste méconnu et peu étudié : après les deux dissertations allemandes d’O. Schrohl (Göttingen 1901) et G. Gartmann (Bonn 1949), il n’y a pas eu de travaux dédiés spécifiquement au dialogue, exception faite de la décevante traduction annotée par R. Laurenti (Bari 1969). L’hypothèse avancée au cours de ce travail voit en l’« Éryxias » un produit composé à l’école fondée par Platon, l’Académie, après la mort du fondateur et plus précisément pendant la première moitié du troisième siècle avant Jésus-Christ : cela ferait du dialogue un témoin de la reconstruction de la pensée et de l’activité littéraire de l’Académie hellénistique. L’introduction est divisée en quatre chapitres. Les deux premiers abordent les problèmes plus strictement philologiques, liés à la transmission du corpus et du dialogue dans l’antiquité et à la chronologie du texte, notamment fixée par les savants sur la base de la présence d’un magistrat – le gymnasiarque – qui n’apparaît pas à Athènes avant la fin du quatrième siècle avant Jésus-Christ. Le troisième chapitre porte sur le contenu philosophique : le sujet de l’« Éryxias » est le rapport entre richesse (ploutos) et vertu (arete). Deux conclusions différentes sont présentées, en s’appuyant sur deux définitions différentes de la richesse : selon la première, ayant trait au concept de valeur, le sage est le plus riche des hommes ; selon la seconde, identifiant la richesse à la possession de biens matériels (chremata), le plus riche des hommes sera le plus méchant. Les deux conclusions sont parfaitement en accord avec un arrière-plan philosophique constitué par les dialogues de Platon et s’insèrent dans une tentative visant à accorder les divers traitements de la richesse dans les écrits authentiques. La recherche menée dans l’« Éryxias » peut bien être contextualisée dans le mouvement général de « renaissance du Socratisme » qui a été individué par les savants durant la première moitié de l’époque hellénistique (voir A. A. Long, Socrates in Hellenistic Philosophy, CQ 38, 1988, 150-171 ; F. Alesse, La Stoa e la tradizione socratica, Napoli 2000). L’Académie, comme le montre la production de dialogues socratiques, occupe un rôle central dans ce mouvement, ayant l’effort de revendiquer l’héritage de Socrate à travers son disciple, Platon. Le quatrième chapitre porte sur l’aspect littéraire : l’« Éryxias » a été reconnu par les savants comme le plus soigné des dialogues inauthentiques en ce qui concerne la cure de l’élément artistique. Après un paragraphe sur la poétique du dialogue dans l’« Éryxias », nous relevons une étude approfondie du proème, qui se montre particulièrement détaillé, ainsi que de Socrate et des autres personnages. À la fin du chapitre, le style et la langue du dialogue sont examinés. À la suite d’une note sur la tradition manuscrite, est donnée une nouvelle édition critique avec apparat du dialogue, suivie d’une traduction en italien. Le commentaire extensif porte sur des questions de détail s’insérant dans le plus grand cadre tracé au cours de l’introduction : son approche est autant philologique-littéraire qu’historique et philosophique. Un appendice de tables et une bibliographie sont ajoutés en qualité d’instruments nécessaires au lecteur<br>This PhD thesis consists in a new critical edition with introduction, italian translation and commentary of the pseudo-platonic Eryxias, a Socratic dialogue transmitted inside the corpus of Plato’s works but already known in antiquity (see Diogenes Laertius 3.62) to be inauthentic and falsely attributed to the ancient philosopher. The latest critical edition of the Eryxias, which dates back to 1930 and was published by J. Souilhé in the «Collection des Universités de France», is not reliable, as it depends on a misleading reconstruction of the manuscript tradition, outdated at least since the pioneering work of L. A. Post (1934, The Vatican Plato and its Relations, Middletown); moreover, notwithstanding the text’s philosophical and literary interest and length inside the group of the Platonic spuria, the Eryxias has not been object of specific studies in the past century, exception made for the two dissertations by O. Schrohl (Göttingen 1901) and G. Gartmann (Bonn 1949), two works that remain hardly accessible even to scholars in the field, and for the italian edition by R. Laurenti (Bari 1969). Even in recent years, when the spurious dialogues have seen a renaissance as a field of study (see for example the volume edited by K. Döring, M. Erler and S. Schorn, Pseudoplatonica, Stuttgart, 2005), the Eryxias remains less studied than other items in the corpus, mainly due to its extension – fifteen pages of the canonic edition by Stephanus (1578) – and to its overall complexity. In spite of this marginal role in recent studies, the Eryxias had attracted since the 18th century the interest of scholars and historians of ancient economy, as it presents an ancient discussion on the value of wealth and material goods. The first part of the introduction deals with the philological issues and the general problems related to the transmission of the text in antiquity. In the second chapter I turn to the philosophical content. The theme of the Eryxias is an enquiry on the relationship between wealth (ploutos) and virtue (arete), led by Socrates together with his interlocutors Erasistratus, Eryxias and Critias (the tyrant). Two definitions of wealth are investigated: according to the first, which is centered on value (axios) the wealthiest man will be the wise man (sophos), as wisdom is the greatest value for mankind. According to the second, which identifies wealth with the possession of material goods (chremata), the richest man will be the most wicked. Both of these conclusions are consistent with the main model of the dialogue, that is to say the authentic writings of Plato. In the introduction I argue that the philosophical aim of the Eryxias is in fact an attempt to draw a coherent doctrine of wealth based on the Platonic dialogues and on the research developed inside Plato’s school, the Academy, in the first decades of the third century: to prove this point I show the coherence with many parallel passages in Plato’s writings, which show a careful study of the whole body of work associated to the name of the founder of the Academy, and I try to set the Eryxias in its historical frame, namely the «return to Socrates» that historians have seen in the first part of the Hellenistic Age (see A. A. Long, Socrates in Hellenistic Philosophy, CQ 38, 1988, 150-171; F. Alesse, La Stoa e la tradizione socratica, Napoli 2000). In the third and final chapter I concentrate my attention on the literary aspect, with a particular interest in the reception of the models of Socratic literature in the composition of the dialogue. Follows a note on the medieval tradition. After the text and translation, the extended commentary focuses on issues of detail, both literary-philological and philosophical. An appendix with tables as a full bibliography are included

Made available in DSpace on 2016-12-23T14:09:38Z (GMT). No. of bitstreams: 1 Adolfo Miranda Oleare.pdf: 667088 bytes, checksum: 66aca180a8c81bf9c466cd689d529634 (MD5) Previous issue date: 2013-06-16<br>According to the Nietzsche s statement that metaphysics operates in the moral sense of denaturalization and spiritualization passions, introducing them to the state of evil to be combated by institutions universally shared values and controlling the being and activity - religion, science, philosophy - I will try here to address the exposure of the metaphysics of the passions produced in Thus Spoke Zarathustra. To do so, I take as a base, especially the speech "Of joys and passions," to which others also come to join. Thinking deny the passions in favor of conceptual knowledge-representational - that rationality, consciousness - the deified metaphysical truth, preventing, therefore, research on the value of truth, that is, the elements that, in addition to what could be the nature of truth underlying the relationship themselves as creators of their philosophies, they have the truth. The persecution of passions, then, is the director of metaphysical passion. Symptom of a dominant drive comes from her orders in , unconscious, emotional, passionate. Contrary to the dualist tradition - rationalist and subjectivist - the philosophy of Nietzsche equates life and passion, identifying the engine in the affective dimension of human activity, including thinking there<br>Seguindo a indicação nietzschiana de que a metafísica opera no sentido moral de desnaturalização e espiritualização das paixões, lançando-as ao reino do mal a ser universalmente combatido pelas instituições formadoras dos valores comuns e controladoras do ser e do agir religião, ciência, filosofia , tratarei de abordar aqui o desmascaramento da metafísica produzido pela tematização das paixões em Assim falou Zaratustra. Para tanto, tomo como base, sobretudo, o discurso Das alegrias e das paixões , ao qual outros também vêm se juntar. Pensando negar as paixões em favor do conhecimento conceitual-representativo referido à racionalidade, à consciência , os metafísicos divinizam a verdade, impedindo-se, assim, a investigação acerca do valor da verdade, isto é, dos elementos que, para além do que poderia ser a natureza da verdade, fundamentam a relação que eles próprios, enquanto criadores de suas filosofias, têm com a verdade. A perseguição às paixões é, pois, a paixão diretora dos metafísicos. Sintoma de uma pulsão dominante provém ela de ordens intransparentes, inconscientes, afetivas, apaixonadas. Contrária à tradição dualista racionalista e subjetivista , a filosofia de Nietzsche equipara vida e paixão, identificando na dimensão afetiva o motor da atividade humana, incluindo-se aí o pensamento

Le rapport à la souffrance est un symptôme majeur du rapport à l’existence. Nietzsche met en perspective ces rapports entre la civilisation chrétienne européenne et celui de la culture grecque antique. L’invention de l’art tragique apparaît comme un moyen de sublimer les souffrances dans une extase dionysiaque, elle est à la fois la manifestation de leur volonté de puissance face aux épreuves et une thérapie.Tandis que la logique de souffrance issue du socratisme et du christianisme entraîne un profond nihilisme. Le passage d’un type de logique de souffrance à l’autre s’est opéré par le pivot socratique. La tâche du philosophe médecin est alors d’inverser ce pivot afin de préparer la transvaluation des valeurs issues de la morale chrétienne. Cela pose alors le problème de l’esthétisation de l’existence<br>The relationship with suffering is a major symptom of the relationship with existence. Nietzsche puts these relationships between modern European civilization and early Greek culture into perspective. The invention of Greek tragedy can be seen as a way of sublimating suffering in Dionysiac ecstasy. It is both a demonstration of their will to power faced with tragic events and therapy. On the other hand the logic of suffering stemming from Socratism and Christianity leads to profound nihilism. The transition from one type of logic of suffering to another is brought about by a Socratic reversal. The task of the philosophical doctor is to therefore bring about this inversion in order to prepare the transvaluation of values stemming from Christian morality. This raises de novo the problem of the aestheticisation of existence

Submitted by Hellen Luz (hellencrisluz@gmail.com) on 2018-03-07T15:02:18Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_LugarPoetaEuripides.pdf: 1188738 bytes, checksum: 89c38c663129139fe0b5fad192a78946 (MD5)<br>Approved for entry into archive by Edisangela Bastos (edisangela@ufpa.br) on 2018-03-12T16:20:23Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_LugarPoetaEuripides.pdf: 1188738 bytes, checksum: 89c38c663129139fe0b5fad192a78946 (MD5)<br>Made available in DSpace on 2018-03-12T16:20:23Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_LugarPoetaEuripides.pdf: 1188738 bytes, checksum: 89c38c663129139fe0b5fad192a78946 (MD5) Previous issue date: 2017-05-22<br>Em seu primeiro livro, Nietzsche ensejou tocar nos temas mais candentes de seu tempo, entre os quais se encontra o problema da ciência como modelo de apreciação da vida, cujo reflexo mais significativo se expressa na figura do homem teórico – fruto do racionalismo oriundo da metafísica socrático-platônica. Embalado por suas esperanças de renovação das artes germânicas, o filósofo procurou na Grécia uma espécie de contramodelo. Tal empreendimento exigiu todo um estudo a respeito da origem e declínio da arte trágica, no qual Eurípides ocupa um papel de destaque. Assim, buscamos refazer este percurso em torno do “Nascimento da Tragédia” de modo a pensar o poeta, para além do lugar comum (quase sempre ligado a uma cerrada crítica), também como uma possível e importante referência para aquele momento, pondo em evidência as tensões e ambiguidades acerca da interpretação nietzschiana da tragédia. Neste sentido, nossa pesquisa apresenta os deslocamentos teóricos operados pela filosofia trágica do jovem Nietzsche, de maneira a apontar para as bases com que ele lança sua própria proposta estética fundada na metafísica de artista. Na sequência, defendemos que Eurípides ocupa um lugar dentro do projeto nietzschiano de um antiplatonismo. Por fim, analisamos as máscaras ou facetas do tragediógrafo com e para além da crítica de Nietzsche.<br>In his first book, Nietzsche attempted to touch on the most burning themes of his time, among which there is the problem of science as a model of appreciation of life, whose most significant reflection is expressed by the figure of the theoretical man - the fruit of rationalism from the Socratic-Platonic metaphysics. Balanced by his hopes for the renewal of the Germanic arts, the philosopher sought in Greece a kind of counter-model. This undertaking required a study of the origin and decline of the tragic art in which Euripides occupies a prominent role. Thus, we seek to retake this path around the “Birth of the Tragedy” in order to think the poet, beyond the common place (almost always linked to a closed critic), also as a possible and important reference for that moment, putting in evidence the tensions and ambiguities surrounding Nietzsche interpretation for tragedy. In this sense, our research intends to present the theoretical displacements operated by the tragic philosophy of the young Nietzsche, in order to point to the bases with which he launches his own aesthetic proposal based on the metaphysics of an artist. In the sequence, we argue that Euripides occupies a place within Nietzsche’s project of an anti-Platonism. Finally, we analyze the masks or facets of the tragedy with and beyond Nietzsche's critique.

Orientador : Oswaldo Giacoia Junior<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-04T06:20:19Z (GMT). No. of bitstreams: 1 Paula_MarcioGimenesde_D.pdf: 686730 bytes, checksum: 2ad1ca2ae3bb70d249830b23d3371324 (MD5) Previous issue date: 2005<br>Resumo: O objetivo deste trabalho é analisar a questão do indivíduo e da comunidade no interior da crítica de Kierkegaard (1813-1855) à cristandade. Tal polêmica revela uma face religiosa ou teológica, mas antes reflete uma crítica filosófica, que pode ser melhor observada pela perspectiva da filosofia da religião. O autor dinamarquês caracteriza-se por ser essencialmente um pós-hegeliano, tanto em sua cronologia quanto em sua temática. Dessa forma, pretende-se abordá-lo aqui enquanto tal, ainda que guardando delimitações específicas. As considerações introdutórias fornecem, notadamente a partir da interpretação de Karl Löwith, o ambiente filosófico e histórico dos pós-hegelianos críticos da cristandade (e do cristianismo). Dentre esses pensadores, destaca-se a figura de Kierkegaard. O primeiro capítulo tem por meta analisar o problema da verdade objetiva no cristianismo. Para tanto, será especialmente analisada a primeira parte da obra kierkegaardiana Post-Scriptum às Migalhas Filosóficas, uma vez que nela tal problema é proposto. O segundo capítulo analisará a questão do indivíduo e do universal dentro da obra kierkegaardiana. A obra selecionada como principal foco de tal análise é o Livro sobre Adler. Como encadeamento orgânico dessa temática, o terceiro capítulo coloca, a propósito da dialética entre o indivíduo e o comunitário na obra de Kierkegaard, questões centrais do cristianismo como: martírio, apostolado, genialidade e heroísmo. Tais questões serão analisadas especialmente através de uma leitura e interpretação dos Dois pequenos tratados ético-religiosos e do discurso As preocupações dos pagãos. O quarto capítulo pretende avaliar a polêmica kierkegaardiana contra a cristandade propriamente dita. Aborda-se aqui especialmente os artigos de A Pátria, O Instante e o discurso A imutabilidade de Deus. O intuito é demonstrar o quanto a polêmica kierkegaardiana contra a cristandade foi preparada no decorrer de toda a obra e dotada de uma teleologia própria e específica. Por fim, as relações dialéticas entre a comunidade e o indivíduo na obra kierkegaardiana são retomadas nas considerações finais, que pretendem ser uma análise organizada das idéias de Kierkegaard, notadamente em matéria de crítica da cristandade e em filosofia da religião<br>Abstract: The purpose of this research is to study the question concerning the individual and the community in Kierkegaard¿s works (1813-1855), specially in his criticism of Christendom. There is in this polemic a religiosous and theological face, but there is a philosophical criticism too, that can be better analysed second the perspective of philosophy of religion. The danish author is a post hegelian in his cronology and thematic. In this way, his interpretion is researched here, with these previous delimitations. The introduction give, second Karl Löwith¿s interpretation, the philosophical and historical context of the post hegelianism and his criticism on the question of Christendom (and Christianity). Kierkegaard is one of these thinkers. The first chapter analyses the problem concerning objective true in Christianity. This question is researched in the first part of Concluding Unscientific Post-Scriptum to Philosophical Fragments, where it is firstly proposed. The second chapter studies the question concerning the individual and the universal in Kierkegaard¿s works. The work analyses specially for this question is The Book on Adler. In the same way and thematic, the third chapter studies, in this discussion between individual and comunity in Kierkegaard¿s works, central questions of the Christianity: questions like martyr, apostle, genius and heroi. These problems will be analyses specially in Two Minor Ethico-religious essays and in the discurse The worries of the heathen. The fourth chapter analyses the polemic against the Christendom. The works specially researched here are the articles of The Fatherland, The Moment and the discourse The changelessness of God. The aim is to prove that the kierkegaardian polemic with the Christendom was a specially objective. This research is concluded, with the analyses of the dialetical relations between community and individual in Kierkegaard¿s works. Many Kierkegaard¿s works was used here. Otherwise, the aim of this research is to study in an organizated form, the Kierkegaard¿s conceptions, specially about his Christendom cristicism and his philosophy of religion<br>Doutorado<br>Filosofia<br>Doutor em Filosofia

Ce mémoire a pour but d’élucider l’analyse et l’évaluation nietzschéennes du sens et de la portée de la figure de Socrate dans les cultures antique et moderne. Pour ce faire, nous nous pencherons d’abord sur la question de l’identité de Socrate, ce qui permettra d’introduire une distinction centrale à l’analyse de Nietzsche, soit celle entre la doctrine et la personnalité du célèbre Athénien. En effet, Nietzsche isole la personnalité de Socrate, qu’il circonscrit à partir des notions d’instinct, de pulsion et d’affect, de sa doctrine, qu’il appelle le socratisme et qu’il définit à partir de l’équation socratique raison = vertu = bonheur. Ensuite, nous développerons les trois éléments sur lesquels il s’appuie pour expliquer que Socrate ait pu séduire les Grecs, soit le fait qu’il fut un grand érotique, qu’il introduisit une nouvelle forme de joute à Athènes et qu’il apparut comme étant un médecin pour ses contemporains. Cette question des raisons permettant d’expliquer que Socrate ait pu séduire les Grecs est déterminante pour Nietzsche, puisque c’est de là qu’il est amené à se demander qui est ce Socrate et quel a été son véritable impact sur la culture, soit les deux questions qui sont au cœur de ce qu’il appelle « le problème de Socrate ». Enfin, nous nous pencherons sur le diagnostic que le philosophe allemand pose sur le célèbre Athénien ainsi que sur son évaluation de l’impact du socratisme sur les cultures antique et moderne, après quoi nous présenterons l’inversion des valeurs que Nietzsche tente d’opérer dans sa propre culture. Nous verrons alors qu’il cherche entre autres par cette inversion des valeurs à nous libérer du socratisme, car il est d’avis que cette doctrine dévalorise toute forme d’agir puisant ses motifs dans ce qui relève de l’inconscient et survalorise une morale luttant contre les pulsions dominantes en nous.<br>The purpose of this thesis is to investigate Nietzsche’s analysis and assessment of the meaning and the impact of Socrates’ character on the classical and modern culture. To that effect, I will emphasize the question of Socrates’ identity, in order to introduce the crucial issue in Nietzsche’s analysis, namely the distinction between Socrates’ doctrine and his character. Nietzsche isolated Socrates’ character – which he defined through the categories of instinct, drive, and affect – from his doctrine, which he labelled socratism and defined through the Socratic equation reason = virtue = happiness. This thesis explores the three core elements Nietzsche used to explain how Socrates was able to seduce the Greeks: not only was Socrates a very erotic figure, he also introduced a new form of debate to Athens, and was considered an eminent physician by his contemporaries. Socrates’ appeal to the Greek is of fundamental importance to Nietzsche, since it prompted him to question Socrates’ inherent character, and his true impact on Athenian culture. It thus forms the crux of what he called “the problem of Socrates.” Nietzsche’s understanding of socratism as well as its impact on classical and modern culture allows him to revaluate all values within his own culture. To that effect, I reveal Nietzsche’s critiques of socratism – in particular, his belief that society needed to be liberated from socratism, since it denies all agency to individuals. Given that it was strongly motivated by the unconscious, socratism, according to Nietzsche, overemphasizes a certain morality in the struggle against our dominant impulses.

The main purpose of the doctoral thesis is to show "platonic motive" in Patočka's philosophy as unitary movement of thought, which exists in Patočka's thought since the thiertes to the sixties of the twentieth century. The aim is motivated by general question of relationship between modern thinking and European philosophical tradition. The thesis pursues to display, that Patočka's thinking makes possible to see and overcome an alienation contemporary European man from European philosophicaly tradition. The doctoral thesis has five chapters. First four chapters interpret socratic and platonic motives in Patočka's philosophy in chronological order (Patočka's philosophy in the thierties; philosophy of the Eternity and historicity; negative platonism; care of the soul and Europe). Chapter five contains intepretation of main question of doctoral thesis, it is question of unity of "platonic motive" in Patočka's philosophy. This question proceeds in three interpretative steps. In the first interpretative step are Patočka's all socratic and platonic motives reduced to three leading thoughts, that represent "platonic motive" as such: thoughts chōrismos, transendence and care of the soul. In second interpretative step the opposition "givenness- freedom" is established as a common core of the three thoughts. The...

Cette étude propose un commentaire thématique des Mémorables de Xénophon prenant comme fil conducteur la conciliation ergon-logos. En relevant les manifestations nombreuses et variées de ce thème, en les regroupant thématiquement et en les analysant, on peut apprécier dans quelle mesure la conciliation ergon-logos est centrale dans la philosophie socratique de Xénophon. Le premier chapitre considère la place de la conciliation ergon-logos dans l’intention globale des Mémorables – qui est fixée sur le motif apologétique de l’utilité de Socrate –, tout en soulevant un enjeu philosophique de taille concernant les limites du logos, enjeu qui permet de renforcer d’autant plus l’intérêt et l’importance philosophique de la conciliation ergon-logos. Le second chapitre examine à quel point la conciliation ergon-logos est impliquée dans la morale socratique de Xénophon, non seulement parce que Socrate lui-même incarne de façon exemplaire les principales vertus en acte et en parole, mais aussi parce que la conception morale de Xénophon est à la fois intellectualiste et ascétique, impliquant, d’un côté, l’apprentissage et la connaissance, et de l’autre, la maîtrise de soi, l’exercice, la fréquentation d’un maître et la vertu de l’exemple. Le troisième chapitre explore le rôle de la conciliation ergon-logos à titre de condition de l’amitié, d’une part en tant qu’exigence éthique, d’autre part en tant que moyen pour se faire des amis. Enfin, le dernier chapitre montre au moyen de la notion d’imposture que les principes de la morale socratique de Xénophon s’étendent aussi au domaine technique.<br>This thesis offers a thematic commentary of Xenophon’s Memorabilia following the ergon-logos conciliation. Surveying, regrouping and analyzing the many and varied occurrences of this theme reveals the extent to which it is deeply rooted in Xenophon’s Socratic philosophy. The first chapter considers the role Xenophon ascribes to this theme in the general intention that governs the Memorabilia – which focuses on Socrates’ usefulness as an apologetic device –, and reveals a greater philosophical question about the limits of logos, which in reality reinforces the philosophical interest and importance of the ergon-logos conciliation. The second chapter examines just how significant the ergon-logos conciliation is in Xenophon’s Socratic morality, not only because Socrates himself is, in word and deed, the ideal incarnation of virtue, but also because Xenophon’s moral conception is both intellectualistic and ascetic, which advocates learning and knowledge, as well as self-control, exercise, mentorship, and the virtue of example. The third chapter investigates the role the ergon-logos conciliation plays as a condition to friendship, in turn as its ethical foundation and as a means to acquire friends. Finally, the fourth and last chapter uses the notion of imposture to illustrate that Xenophon’s Socratic morality also stretches to the technical field.