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1
Zrihen, Yorel. "Beyond bad faith : vindicating the quest for being." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0001/MQ39941.pdf.
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2
LaSusa, Danielle Marie. "Bad Faith and Checklist Tourism: A Sartrean Analysis." Diss., Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/105520.
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Philosophy<br>Ph.D.<br>This project offers a unique contribution to the scholarship on Jean-Paul Sartre's concept of bad faith by providing a sustained exploration of bad faith in the context of contemporary tourism. More specifically, I explore the bad faith of what I call "checklist tourism," which defines the tourist trip as a rapid succession of visits from one "must-see" site to the next, snapping photos and collecting souvenirs along the way. I argue that checklist tourism offers a safe and comfortable structure for travel that protects tourists against Sartrean anguish--that is, the experience of alienation, fear, freedom, and responsibility--that travel can sometimes evoke.
This analysis contributes to the literature on bad faith in three main ways. First, I provide an extended analysis of the Sartrean spirit of seriousness, highlighting part of this concept that has thus far been underdeveloped in the scholarship. I argue that checklist tourism manifests the spirit of seriousness, which accepts the obligation of "must-see" sites and belief in the transcendent value of the material objects seen on the tour. Second, I explore the embodied bad faith of the possession and appropriation of the material world (rather than studying the possession of people, as most scholars have done), arguing that the tourist attempts to appropriate tourist sites through bodily engagement with them. Third, I develop a theory of play as authenticity, and I offer a systematic investigation of it as a rejection of the ontological bad faith project to be self-identical (i.e. to be God), and a reflective conversion to self-recovery. I then explore the character of the "post-tourist," which has been developing in the tourism literature and which represents a way of touring that rejects the seriousness of the "must-see" sites in favor of an attitude of levity, spontaneity, and playfulness.<br>Temple University--Theses
3
Soltau, Salazar Sebastián. "Procedural effects of bad faith declared in an optional arbitration." THĒMIS-Revista de Derecho, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/108801.
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The facultative arbitration in labor matters procedures allows either party of the employment relationship to compel the other to submit their disputes to an arbitral tribunal. One of the application assumptions of the facultative arbitration in labor mattersprocedures when bad faith of a party during the negotiation of the statement is noticed,which should be tested.What happens with the decision of the Arbitral Tribunal which admits the claim and establishes that it has jurisdiction to hear the case? In this article, the author analyzes the procedural effects of this decision, in the light of the doctrine and jurisprudence.<br>El arbitraje potestativo en materia laboral permite que cualquiera de las partes de la relación de trabajo pueda forzar a la otra parte a someter sus diferencias a un Tribunal Arbitral. Uno de los supuestos de procedencia del arbitraje potestativo en materia laboral es que se advierta la mala fe de una de las partes durante la negociación del pliego, lo cual deberá ser probado.Ahora bien, ¿qué ocurre con aquella decisión del Tribunal Arbitral que admite a trámite la demanda y se declara competente para conocer el caso? En el presente artículo, el autor analiza los efectos procesales de esta decisión, a la luz de la doctrina y la jurisprudencia.
4
Wangdak, Tenzin. "The sino-tibet dialogue: prospect of the bad faith dialogue." Master's thesis, Universidade de Évora, 2014. http://hdl.handle.net/10174/11459.
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The dissertation examines the state of current Sino Tibetan dialogue analyzing the early years of direct contact between Beijing and the Dalai Lama through protracted stalemate of nineties on to the current rounds of dialogue. By providing an assessment of current position of dialogue, this paper surveys the factors which are likely to impact the future dynamics of engagement under theoretical framework of the security dilemma, framing the Sino-Tibetan conflict as a dilemmatic and dynamic interplay of the Chinese Party-state and Tibetan nation. This research argues that Beijing’s mix signals in the dialogue define as bad faith justified by its diplomacy with Tibetan part throughout the process of engagement. With thorough assessment and justification of the position on the current discourse, this dissertation end with two fold prospects of the Sino Tibetan discussion and subsequent personal proposition on the importance of establishing a dialogue between two parties to settle a long standing dispute; ### O DIÁLOGO SINO-TIBETANO: PERSPECTIVAS SOBRE O DIÁLOGO DE MÁ-FÉ.
RESUMO:
Esta dissertação avalia o estado atual do diálogo Sino-Tibetano analisando os primeiros anos de contacto direto entre Pequim e o Dalai Lama através do impasse prolongado da década de noventa para os atuais rodadas de diálogo. Avaliando o diálogo atual, este trabalho faz um levantamento dos fatores que são suscetíveis de afetar as futuras dinâmicas de envolvimento de acordo com o quadro teórico do dilema de segurança, enquadrando o conflito Chinês-Tibetano como uma interação dilemática e dinâmica do Partido do Estado Chinês e a nação Tibetana. Esta pesquisa prova que os sinais mistos de Pequim no diálogo são definidos como má-fé, justificado pela sua diplomacia com a parte Tibetana durante todo o processo de envolvimento e disputa. Com uma avaliação completa e a justificação da posição do discurso atual, esta dissertação finaliza com duas perspetivas de discussão, relativamente ao Sino-Tibetano diálogo e posterior proposição pessoal sobre a importância da ocorrência de um diálogo entre os dois partidos, a fim da resolver o longa data diferendo.
5
Du, Toit Jacobus Petrus. "Bad faith: the psychological life of a satanist who committed murder." Thesis, Rhodes University, 2002. http://hdl.handle.net/10962/d1007483.
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Traditional methods of psychological and forensic research fail to adequately provide an account of the psychological meaning that perpetrators of crime derive when appropriating their actions to Satanic involvement. In February 2001, a young man appeared in a South African High Court and testified that he had committed murder as a result of his involvement in Satanism. The aim of this study is to gain a phenomenological understanding of how this man appropriates the act of murder to involvement in Satanism. A review of literature elucidates Satanism as a context for meaning, provide a framework for defining murder as a criminal act, and situate this study in the broader field of phenomenological-existential, psychological research. An emergent design case-study approach was applied to data gathered from a single subject, by means of a three-interview series. An empirical phenomenological methodology was used during the interpretive phase to arrive at both a descriptive account of the subject's phenomenological experience and how the eidetic structure of the experience of Satanism as a context tor meaning emerged. A discussion of the subject's appropriation of murder with Satanism illustrates how the subject imposed a dichotomy of good and bad on his life-world in an attempt to derive meaning from his experience of inadequacy. Involvement with Satanism is meaningful, in that it affords its followers an increased sense of power, a safe environment to explore individuality, shared responsibility associated with exercising free choice, social situatedness and an affirmation of being through an increased awareness of finitude. The research subject experienced committing murder as an act of loyalty to the perceived gains he had been afforded as result of his involvement with Satanism.
6
Elftorp, Kristian. "Bad faith trade mark applications in China : a threat to foreign investment?" Thesis, Internationella Handelshögskolan, Högskolan i Jönköping, IHH, Rättsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-19003.
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In a report provided by the European Chamber of Commerce in China, the problem with bad faith trade mark applications was highlighted. The report concluded that the current application of the law, combined with the procedural background constitutes an incentive rather than a deterrent for bad faith trade mark applications in China. The issue originates in Chinese defrauders conducting research among foreign companies with the intent of un- lawfully registering their trade marks in China. Since China apply a ‘first-to-file’ system, un- registered trade marks enjoy very little protection. Companies, and foreign companies in particular, are therefor often forced to rebuy their trade marks from the bad faith filers. The Chinese government are, however, not blind to this issue and recently, a draft amend- ment to the Trademark Law was released, partly aimed at obstructing bad faith filing. In remains, however, to be seen whether the amendment will have any great impact on the is- sue of bad faith trade mark applications. The purpose of this thesis is to ascertain the core to the problem with bad faith trade mark applications and to establish whether the new amendment provides a solution to this issue. The thesis uses a comparative method by studying the EU approach to bad faith trade mark applications and to put it in relation to the system used in China. The analyse demonstrates that the core to the problem with bad faith trade mark applica- tions in China fall into several aspects significant to the Chinese trade mark system, primar- ily through the construction of the trade mark application process and the ineffective appa- ratus operating the Chinese judicial system. Although the new amendment is a great leap in Chinese trade mark development, it does not sufficiently address the issue with bad faith trade mark applications.
7
McBurney, David. "Jean-Paul Sartre on the nature of bad faith and self-deception." Thesis, University of Ulster, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.329491.
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Al-Janabi, Yousef. "The Leavis-Bateson Debate : a study of condition, implication, propensity and bad-faith." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk/3508/.
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This thesis is a study of the twentieth-century debate between F.R. Leavis and F.W. Bateson. In it I explore the critical positions held by Leavis and Bateson in relation to the function of criticism and the role of the critic. The epistemological inquiry central to my analysis asks: is literary criticism and the study of literature antithetical to the construct of a discipline, which by definition presupposes objective standards and criteria. My research concludes that the views contested throughout the Leavis-Bateson debate stem from pre-conceived and implicit notions regarding what Leavis and Bateson deem literary art ought to be. As such, their methodological principles and critical ideologies can be seen as practical extensions of subjective values. In the later sections of the thesis I examine the key issues of the debate in relation to wider critical discourse in which the principles of literary evaluation are subject to applied autotelic and meta-critical analysis. I conclude my work with the assertion that due to the inherency of subjectivism in processes of critical performance, the systematic application of determinable validity to critical methods or judgments within fields and disciplines of knowledge, occurs not through deference to verifiable domains of aesthetic or nomothetic truth, but rather through functions of power, position, and bad faith.
9
Collins, Lucy Faith. "Fashion in Bad Faith: Framing the Clothed Self in an Existential Phenomenological Lens." Diss., Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/201934.
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Philosophy<br>Ph.D.<br>This project outlines, through a discussion of Jean-Paul Sartre's theory of sadistic and masochistic manifestations of embodiment as forms of bad faith, relationships to clothing, especially those conditioned by the fashion industry. Through an analysis of the concept of a disguise, I argue that the fashion industry encourages consumers to play what I call a game of fashion. This game involves hiding from one's freedom through self-deception while interacting with seemingly replaceable others. Clothing enables one to engage in a two-fold disguise - hiding one's freedom from oneself and evading intersubjective relations with others. In bad faith, one wears the self falsely while immersing oneself in a game of false interactions with others. Bad faith is a two-fold assault on the self and the basic make-up of social life. Within the contemporary milieu of Western consumer society, fashion is a ready accessory for the performance of bad faith. This study is an examination of such phenomena. A contemporary attitude toward clothing, or fashion, is that particular garments are able to "remake" the self - as if what adorns the body were all there is - and that it can hide the self through such adornment because the "real self" supposedly exists elsewhere. This perspective on fashion, and by extension, the body, depends on a Cartesian severing of mind and body - the exact attitude that informs bad faith. These two approaches to fashion are examples of assertions of the self as a material thing on one hand and the assertion of the self as a complete transcendence on the other. Both are forms of bad faith. Instead of thinking of fashion as a mask beneath which there is either nothing or the body beyond which there is the real transcendent self, I argue for thinking of clothing as a veil where the garment naturally conceals through acts of revelation, but what is concealed and what is revealed are never complete. Such a conception involves maintaining a distinction between public and private, while acknowledging there being something beneath that could be known and, through the cultivation of intersubjective relations, offer a richer understanding of the ways in which clothing affects intimate relationships.<br>Temple University--Theses
10
Trapara, Katarina. "An ecofeminist critique of in/humane biopower : bad faith, speciesism and carnism in "happy meat" marketing." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/63269.
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This thesis uses an interdisciplinary Critical Animal Studies and Foucauldian Studies framework to argue that “humane” animal agribusiness is firmly implicated in the animal-industrial complex and thus poses major ethical, ecological and social justice issues. I use the term in/humane biopower to refer to the discursive power mechanisms used by the meat and dairy industries to control and manipulate public opinion surrounding the “question of the animal” (Derrida 12) as well as questions of ecological sustainability. An intersectional ecofeminist framework, which posits that nonhuman animals have subjectivity and therefore should be given moral and ethical consideration, is used to critique advertisements of “happy meat” as that which reify what Carol J. Adams has called the absent referent, which replaces the animal subject with the object of “meat”. The function of the absent referent is to allow for the moral abandonment of a being while also emptying violence from the language (Adams 41-42). I argue that the ubiquitous symbol of “happy meat” in carnist advertising and marketing is problematic in that it normalizes meat consumption by interpellating the individual as a consumer, not of violence or suffering, but of compassionate products. As my research shows, welfare discourses and regulations that aim to “improve” the lives of farmed animals justify new forms of violence against animals and do not signal the end of animal suffering. Furthermore, I observe that in/humane biopower reflects neoliberal forms of governance and citizenship where individual consumerism is seen as the answer to animal rights and ecological sustainability, rather than the radical political action I argue is necessary to rethink the centeredness of the human in the Anthropocene. I therefore conclude that ecofeminism and Critical Animal Studies alongside a Foucauldian critique of modern power provides fundamentally important lines of moral reasoning and questioning that can lead to truly sustainable and ethical outcomes for ourselves and for those beings with whom we share this planet.<br>Graduate Studies, College of (Okanagan)<br>Graduate
11
Hurley, Josie. "The Transgender Person and Pictures of the Mind and Body: An Exploration of Thought Experiments, Transition, and Bad Faith." Thesis, School of Liberal Arts, 2023. https://ro.uow.edu.au/tharts/10.
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In this thesis, the experience of being a transgender person is viewed and imagined through two different ‘pictures’ of the mind and body: The Dualist Picture, which is operative in Descartes’s and Locke’s philosophy, and The Expressivist Picture, whose primary representatives in this thesis are Wittgenstein and Stanley Cavell. These two pictures are pretheoretical ways of organising reality, and it will be shown, that when a different picture is taken as the base model for what a person, or self, is, there are ripple effects for how a transgender person comes to understand and reflect upon their experience. At the centre of each of the two parts of this thesis is a thought experiment from the respective picture of that part. The first is Locke’s The Prince and the Cobbler, and the second is Cavell’s The Guises. These two thought experiments both describe a kind of personal identity transformation related to the distinction between mind and body, what could more colloquially be called a body swap. Reflection on each of these thought experiments reveals that each picture leads to radically different notions of personal identity, of what a ‘transition’ of the self might be, and of what gender is and how it operates. This thesis also provides considerations of how the distortion of pictures can lead to what Sartre calls bad faith, a self-conception that fails to balance contrasting understandings of oneself, as an object amongst other objects on the one hand and as a subject capable of choice and change on the other hand. This thesis does not make value judgments on the pictures discussed, but rather calls for alternating between these pictures, or for a carousel-like use of pictures, to provide a more wide and rich understanding of self, especially for the transgender individual.
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Gunella, Elis Joyce. "Ontologia e Ética n\'O Segundo Sexo de Simone de Beauvoir." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-12122014-195339/.
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Ao desenvolver nO Segundo Sexo análise existencialista sobre a condição da mulher ocidental, isto é, de sua formação, situação e caráter, Simone de Beauvoir parte de uma leitura ética das relações intersubjetivas que historicamente permitiram a constituição de códigos de feminilidade e que condicionam o estado atual da educação e dos costumes. Mais precisamente, a análise da autora sobre a mulher deve ocorrer a partir de compreensão dialética de sua condição histórica ou compreensão ética da ação do sujeito, entendido como Para-si, liberdade radical e incondicionada que se realiza precisamente por meio da ação de autoconstituição. Com efeito, a filosofia existencialista consiste numa filosofia do processo de subjetivação do sujeito, ou seja, processo existencial de constituição do próprio sujeito por meio de escolhas feitas pela liberdade vivida nas situações históricas. Assim, o que define de maneira singular a condição da mulher é o fato de que afirmar-se como sujeito contraria as exigências de sua situação. Aceitar-se, no entanto, como Outro é negar a reivindicação fundamental do sujeito que ela é e resulta na prática de condutas enredadas pela má-fé, isto é, práticas que visam dissimular a servidão em liberdade. Por consequência, com o esforço de pôr-se como Sujeito, que é sempre ético, existe também a tentação de constituir-se como objeto por meio da fixação do ser. É essa ambiguidade constituinte de todo existente que se traduz de forma específica na constituição do feminino quando na sociedade patriarcal se pretende que o homem responsabilize-se por justificar sua existência, de modo que não cabe a ela inventar seus próprios fins, mas aceitar o destino que lhe é dado de fora e que se caracteriza pela negação da liberdade. Desse modo, nosso propósito é compreender como a construção histórica do feminino se dá mediante a constituição de uma subjetividade que pretende se negar e ser negada enquanto tal e que, portanto, só pode dar-se no regime da má-fé<br>In developing of The Second Sex existencialist analysis about western womans condition, namely her formation, situation and character, Simone de Beauvoir leave of an ethical reading of intersubjective relations that historically enabled the establishment of codes of femininity and on which the current state of education and morals. More precisely, the analysis of the authoress about the woman must occur from dialectical understanding of her historical condition or ethical understanding of the action of the subject, understood as For-itself, radical and unconditional freedom that is realized precisely through the action of self-constitution. Indeed, the existentialist philosophy is a philosophy of subjectivity of the subject process, i.e., existential process of constitution of the subject through choices made for freedom lived on historical situations. So what defines a singular manner the status of women is the fact that assert itself as subject contradicts the requirements of her situation. Accept themselves, however, as another is to deny the fundamental claim of the subject that she is and results in the practice of entangled by bad-faith conduct, i.e. practices to conceal the bondage free. Consequently, with the effort to put yourself as a subject, which is always ethical, there is also the temptation to constitute itself as an object by setting the be. It is that constituent of all existing ambiguity which translates specifically in the constitution of the feminine in a patriarchal society where it is intended that man Blame yourself to justify their existence, so it is not for her to invent their own purposes, but accept fate given to it from the outside and that is characterized by denial of freedom. Thus, our purpose is to understand how the historical construction of female occurs by the formation of a subjectivity that intends to deny and be denied as such and therefore can only give up the scheme of bad faith
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Casado, Marcio Mello. "Abuso de direito processual do credor instituição financeira." Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/5542.
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Previous issue date: 2011-05-17<br>Over the last sixteen years, Brazil has gone through important legislative modifications,
which have been motivated by the need, in the economical field, of reducing the interests
rate and the banking spread. The changes that have occurred, not only in civil procedure,
were encouraged by the financial institutions and by the Central Bank of Brazil, through a
series of annual reports. The model in which the modifications were based had as its
foundation the paradigm that the lack of effectiveness in the civil procedure was the result of
a system that granted many guarantees to the creditor, which would make it difficult for the
credits to be obtained in court. In the field of substantial law, the legislation would obstruct a
series of contractual practices carried out by the financial institutions, once abusive. The
Judicial System, when interpreting these rules in force, would have an inadequate position,
contrary to the interests of the financial institutions. The system would suffer from a moral
risk. The legislation has been modified. Licit situations have become illicit. New forms of
enforcement and its instruments have been created or improved. Although, the system still
suffers from the sluggishness for parties to obtain their credits in court. The interests rate
and the banking spread remain high. The diagnosis was mistaken. The obtaining of the
credits in court was slow not because the Judiciary System was being lenient with de
debtors, or because the legislation was retrograde or excessively protective. The abuse of
procedural right by the financial institutions, with the sole aim of enforcing the contractual
illegalities and to force the performance of undue installments is the cause for the delay on
the closure of the law suits. The financial institutions, assumingly acting in bad faith, insist on
using excessive procedural tools, in order to try to make illegality prevail. The process ends
up operating not as a means of enforcing justice, but as a way to blackmail and to
discourage the debtor of proceeding in the defense of his legitimate rights. However, one of
the damaged parties by the abuse of procedural right is the creditor himself, as far as, with
the reaction of the good faith debtor, the process tends to procrastinate, not because the
debtor is not right, the opposite: the debtor is right and the creditor can t cope with this fact.
Notwithstanding, the abuse of procedural right can only succeed when there is an active or
omissible collaboration of the Judicial System. Jurisdiction becomes a means of realization of
the abuse, instead of being the least likely place for it to be found in. At last, all the parties
involved lose with the abuse of procedural right: the debtor, once, in some moment, could
give up, even having the law on his side; the creditor, because it will take a long time for him
to obtain his credit; the State, once the Judicial System must administrate a litigation which
could have been solved way before. Also, the collectivity, under a diffuse point of view. The
abuse of procedural right needs treatment, and this could be preventive, corrective or
compensating<br>Nos últimos dezesseis anos, o Brasil sofreu importantes modificações legislativas motivadas
pela necessidade, no âmbito econômico, de se reduzirem os juros e o spread bancário. As
modificações que houve, não só no processo civil, foram incentivadas pelas instituições
financeiras e pelo Banco Central do Brasil, em uma série de relatórios anuais. O modelo em
que se fundamentaram as alterações tinha como base o paradigma de que a falta de
efetividade no processo civil era fruto de um sistema que conferia muitas garantias ao
devedor, o que dificultaria o recebimento dos créditos em juízo. No âmbito do direito
material, a legislação impediria uma série de práticas contratuais das instituições
financeiras, porque abusivas. O judiciário, ao interpretar tais normas vigentes, teria uma
postura inadequada, contrária aos interesses das instituições financeiras. O sistema
padeceria de um risco moral. A legislação foi modificada. O que era ilícito passou a ser
permitido. Novas formas de execução e meios executivos foram criados ou aperfeiçoados.
Todavia, o sistema ainda padece com a lentidão no recebimento de créditos em juízo. Os
juros e o spread bancário continuam elevados. O diagnóstico foi equivocado. O recebimento
de créditos bancários em juízo era lento não porque o judiciário fosse leniente com os
devedores, a legislação fosse retrógada ou excessivamente protetiva. O abuso de direito
processual das instituições financeiras, com o objetivo de fazer valer os ilícitos contratuais e
forçar o adimplemento de parcelas indevidas é que causa o retardamento da conclusão dos
processos. As instituições financeiras, em presumida má-fé, insistem em se valer de meios
processuais excessivos para fazer com que prevaleça a ilegalidade. O processo acaba
servindo não como um meio de se fazer justiça, mas como uma forma de chantagem, um
meio para desencorajar o devedor de prosseguir na defesa de seus legítimos direitos.
Entretanto, um dos lesados com o abuso do direito processual é o próprio credor, na medida
em que, na reação do devedor de boa-fé, o processo tende a se prolongar no tempo, não
porque o devedor não tenha razão, ao contrário, porque ele a tem e o credor não se
conforma com isto. O abuso de direito processual somente obtém sucesso quando há
colaboração, ativa ou omissiva, do Poder Judiciário A jurisdição passa a ser um meio para
realização do abuso, ao invés de ser o último local onde ele deveria existir. No final, todos
os envolvidos perdem com o abuso de direito processual: o devedor, porque em algum
momento pode ceder, mesmo tendo o direito a seu favor; o credor, porque demora a
receber; o Estado, pois o Poder Judiciário tem de administrar um litígio que poderia ser
resolvido muitos antes. A coletividade, dentro de uma visão difusa. O abuso de direito
processual necessita de tratamento e ele pode ser preventivo, corretivo ou ressarcitório
14
Favero, André Luiz. "Subjetividade e má-fé na ontologia fenomenológica de Sartre." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-31052012-133421/.
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Percorrendo um pensamento em que a ontologia, assistida pela fenomenologia, fornece inteligibilidade suficiente para a elaboração de uma ética existencialista, este trabalho pretende demonstrar como a acepção sartriana acerca da subjetividade é indissociável, para ser devidamente compreendida, do fenômeno por ele intitulado como má-fé. Essa demonstração busca evidenciar ainda como a empreitada sartriana em descrever a realidade humana como ser-Para-si, cuja existência precede a essência exaustivamente analisada na obra de que mais nos servimos (O Ser o Nada) opera uma reconfiguração no significado das noções comumente empregadas nas tentativas filosóficas de explicar a subjetividade, a saber: cogito, Eu, indivíduo, pessoa, identidade, si e sujeito. Assim, investigamos em que medida a noção particularmente sartriana de subjetividade necessariamente comporta o fenômeno da má-fé, numa consonância tal que a compreensão de ambos é reciprocamente iluminada. E se assim é, por fim, averiguamos a possibilidade (ou não) da existência autêntica, avesso da má-fé, para concluirmos com a imperiosidade do impasse que aí se instala.<br>Tracing the thought in which ontology, supplied by phenomenology, offers enough intelligibility for the construction of an existentialist ethics though not entering there this work aims to demonstrate how Sartrean sense of subjectivity is inseparable, to be full understood, from the phenomenon he entitles as bad-faith. This demonstration aims also to make evident how Sartre´s efforts to describe human reality as being-For-itself, whose existence precedes its essence exhaustingly analyzed in the work we based ourselves most (Being and Nothingness) functions a reconfiguration in the meaning of notions commonly used in the philosophical attempts to explain subjectivity, that is, cogito, I, individual, person, identity, self and subject. This way, we investigate to what extent Sartrean particularly notion of subjectivity necessarily holds the phenomenon of bad-faith, in such a consonance that mutually elucidates the understanding of each other. And if that is so, we finally inquired the possibility (or not) of the authentic existence, the reverse of bad-faith, to conclude with the predominance of the impasse that settles down there.
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Picinini, Cristiane. "Liberdade e má-fé em Sartre: matizes ético-fenomenológicos." Universidade Estadual do Oeste do Paraná, 2018. http://tede.unioeste.br/handle/tede/3915.
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Previous issue date: 2018-06-07<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>The present dissertation aims to investigate the phenomenon of freedom and bad faith, in the light of the existentialist work of Sartre under an ethical-phenomenological nuance. To this end, the work reconstitutes the conceptions of Descartes and Leibniz as classic paradigms of the idea of freedom founded on substantialist presuppositions. We then proceed to the conceptualization of correlates of bad faith, because to speak of this phenomenon, we have to trace a path that runs through the ideas of contingency, anguish, engagement, project, and moral problems as to the effective choice of a project that is faced with the world, and needs determinations. Our great concern here is to show the reader that bad faith is the inauthenticity of a Being, who escapes from anguish, and therefore from freedom. We will show that the concept, far from representing a simple Sartrian moralism, puts in a radical way the propensity for substance, of the which runs through the nothingness of for-you, and constitutes the freedom (lack of being) that constitutively distresses and launches in the project. It is, as we are trying to show, of nonconformity within the being of the Self, which is conjugated to the discovery of the Others, in the measure in which a struggle for recognition — struggle for being is established. It is a mistake that it is a lie to oneself. In order to better illustrate this phenomenon of error and deception proper to the human condition, we make use of some examples present in The being and the Nothing, besides an analysis of cases, that we turn to the literature of Fiódor Dostoiévski. It is in the analysis of the central characters of the works Memories of the Underground and Crime and Punishment, which we describe, therefore, how are these are figures of bad faith.<br>A presente dissertação tem como objetivo investigar o fenômeno da liberdade e da má-fé, à luz da obra existencialista de Sartre sob uma matiz ético-fenomenológico. Para tanto, o trabalho reconstitui as concepções de Descartes e de Leibniz como paradigmas clássicos da ideia de liberdade fundada em pressupostos substancialistas. Em seguida, partimos para a conceitualização dos correlatos de má-fé, pois para falar desse fenômeno, temos de traçar um caminho que percorre as ideias de contingência, angústia, engajamento, projeto, e os problemas morais quanto a escolha efetiva de um projeto que se vê diante do mundo, e que precisa de determinações. Nossa grande preocupação aqui, é de mostrar ao leitor, que a má-fé é a inautenticidade de um Ser, que foge da angústia, e, portanto, da liberdade. Mostraremos que o conceito, longe de representar um singelo moralismo sartriano, põe, de modo radical, a propensão para a substância, que perpassa o nada do Para-si, e constitui a liberdade (falta de ser) que o angustia constitutivamente e o lança no projeto. Trata-se, como se pretende mostrar, de inconformidade no interior do ser do Para-si, que se conjuga à descoberta dos Outros, na medida em que assim se instaura uma luta por reconhecimento — luta por ser. É um engano que trata da mentira para si mesmo. A fim de ilustrar melhor esse fenômeno de erro e de engano próprios à condição humana, fazemo-nos valer de alguns exemplos presentes em O ser e o Nada, além de uma análise de casos, que recorremos à literatura de Fiódor Dostoiévski. É na análise dos personagens centrais das obras Memórias do Subsolo e Crime e Castigo, que descrevemos, pois, como estes são figuras de má-fé.
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Costa, Vítor Hugo dos Reis. "MÁ-FÉ E PSICANÁLISE EXISTENCIAL EM SARTRE." Universidade Federal de Santa Maria, 2012. http://repositorio.ufsm.br/handle/1/9105.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>This work aims to reconstruct and discuss the general concepts of bad faith and existential
psychoanalysis in phenomenological ontology of Jean-Paul Sartre, presented in his Being
and Nothingness (1943). The two terms arise in the wake of ontological and
phenomenological description of human reality undertaken by the French philosopher, in
which he defines human reality as basically consisting of ontological freedom and lack of
identity. Instead of being, the human is characterized by its making, and this is its most
fundamental characteristic. Defined as a movement, the human condition is addressed
precisely the realization of identity that, like a mirage on the horizon, is ontologically
forbidden and therefore unattainable. This tendency to perform an impossible identity
added to the definition of self as one to engender within an individual human reality, the
experience of distress. And this anxiety motivates the bad faith, triple phenomenon lies,
belief and conduct. A forgery of human reality consists of simultaneous corruption of belief
and commitment of conduct. Through bad faith deceives the human individual is a reality
and establishes individual apologies and excuses in an attempt to rebut the anguish of their
horizon of experience. In the process, you lose access to the authentic human reality,
plunging the entire error in thinking and living. In the interest of purifying the human
reality of this atmosphere of error and deception, Sartre develops a method called
existential psychoanalysis. With a course similar to that of traditional psychoanalysis,
existential psychoanalysis operates in conjunction with the phenomenological ontology and
provides an authentic picture of a human person, beyond the comprehension of bad faith.
The assumption of genuine freedom, however, is the jurisdiction of individual responsibility.<br>A presente dissertação tem como objetivo geral reconstruir e discutir as noções de má-fé e
psicanálise existencial na ontologia fenomenológica de Jean-Paul Sartre, apresentada em
seu O Ser e o Nada (1943). As duas noções surgem na esteira da descrição ontológica e
fenomenológica da realidade humana empreendida pelo filósofo francês, na qual ele define
a realidade humana como sendo fundamentalmente constituída de liberdade ontológica, isto
é, falta de identidade. Ao invés de ser, o humano se caracteriza por seu fazer, e esta é sua
característica mais fundamental. Definida como movimento, a condição humana dirige-se
justamente a realização da identidade que, como uma miragem no horizonte, é
ontologicamente proibida e, portanto, inalcançável. Essa tendência à realização de uma
identidade impossível somada à definição do próprio ser como um fazer engendra, no seio
de uma realidade humana individual, a experiência da angústia. E essa angústia motiva a
má-fé, fenômeno triplo de mentira, crença e conduta. Uma falsificação da realidade
humana constituída por simultânea corrupção do crer e comprometimento da conduta.
Através da má-fé o indivíduo humano engana-se e instaura uma realidade individual de
desculpas e pretextos no intento de elidir a angústia de seu horizonte de experiências. No
processo, perde-se o acesso autêntico à realidade humana, mergulhando no erro todo o
pensar e o viver. Com o interesse de depurar a realidade humana dessa atmosfera de erro e
mentira, Sartre elabora um método que chama de psicanálise existencial. Com um proceder
semelhante ao da psicanálise tradicional, a psicanálise existencial opera em conjunto com a
ontologia fenomenológica e oferece uma imagem autêntica de uma pessoa humana, para
além da compreensão de má-fé. A assunção autêntica da liberdade, porém, é da jurisdição
da responsabilidade individual.
Palavras-chave: Má-Fé, Psicanálise Existencial, Liberdade, Autenticidade.
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Amadeo, Rodolfo da Costa Manso Real. "A relevância do elemento subjetivo na fraude de execução." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/2/2137/tde-26092011-113350/.
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Verificada a existência de diversos entendimentos conflitantes a respeito da relevância que a boa ou a má-fé desempenham para a configuração da fraude de execução e dos riscos decorrentes da indefinição quanto à matéria, propõe-se, nesta tese, a apresentação de nova hipótese interpretativa que, à luz da história e do regramento atual do instituto, identifique qual é e em que casos se faz relevante o elemento subjetivo na fraude de execução. Para atingir esse objetivo, parte-se da análise das hipóteses de fraude de execução previstas na legislação em vigor e do estabelecimento de algumas premissas conceituais necessárias ao desenvolvimento do trabalho. Também no início da tese, é exposto o entendimento atualmente dominante na doutrina e na jurisprudência em relação à matéria, apresentando-se críticas em relação ao mesmo, com base em pesquisa de casos concretos julgados pelo Superior Tribunal de Justiça. Em seguida, são identificadas a feição e a relevância do elemento subjetivo tal como originalmente apresentadas na história do instituto, confrontando-as com as que lhe estabelece entendimento dominante e demonstrando a sua prevalência tanto à luz da legislação em vigor, quanto em relação à moderna concepção da responsabilidade patrimonial. A tese prossegue com a apresentação de sugestão de metodologia para análise dos casos de fraude de execução. Finalmente, conclui-se o trabalho com a verificação das propostas legislativas para a disciplina futura da fraude de execução, apresentando-se sugestão alternativa, baseada na análise dos problemas verificados e na solução oferecida pela hipótese apresentada nesta tese.<br>Once verified the existence of many conflicting positions about the relevance that the good or bad faith may have on the configuration of the fraude de execução (literally: fraud of execution) and the risks deriving from the lack of definition about this subject, we propose, on this thesis, to present a new interpretative hypothesis which, on the light of the history and recent ruling of the institute, identifies what is the subjective element in the fraude de execução and in which cases it becomes relevant. In order to achieve such aim, we start from the analysis of the hypothesis of fraude de execução foreseen in the current law and by establishing some conceptual premises that are necessary to the development of the work. Also, in the beginning of the thesis, we expose the prevailing position on the current jurisprudence and doctrine and criticize it based on the research of precedents of our Superior Court (Superior Tribunal de Justiça). Afterwards, we identify the features and relevance of the subjective element such as originally presented on the history of the institute, comparing them with those established by the dominant position and demonstrating its prevalence, even on the light of the effective rules, than in relation to the modern concept of patrimonial responsibility. The thesis continues with the suggestion of a methodology to analyze the cases of fraude de execução. Finally, the work is concluded with the study of the bills regarding the future ruling of the fraude de execução and an alternative suggestion is presented, based on the analysis of the problems verified and on the solution offered by the hypothesis presented on this thesis.
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Saragoça, Nunes Correia Vasco. "La duperie de soi et le problème de l'irrationalité." Thesis, Paris 4, 2008. http://www.theses.fr/2008PA040047/document.
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Le problème de la duperie de soi constitue un défi majeur pour toute théorie de la rationalité, attendu que le sujet qui se dupe lui-même semble adhérer à une croyance illusoire tout en étant conscient de son caractère illusoire. C’est en tout cas ce que prétend la tradition « intentionnaliste » qui domine parmi les philosophes (Sartre, Davidson, Pears, Talbott, Scott-Kakures, Bermudez), qui tend à décrire la duperie de soi comme un acte intentionnel dont l’agent serait entièrement responsable. Nous soutenons au contraire une conception dite « émotionnaliste » selon laquelle la duperie de soi est un phénomène sub-intentionnel et involontaire d’illusion cognitive qui trouve son explication dans l’influence des émotions sur notre faculté de juger. Cela nous amène à développer une théorie « cognitivo-hédonique » des émotions qui vise à rendre compte du rôle que jouent ces dernières non seulement dans la naissance des croyances irrationnelles, mais même des actions irrationnelles (acrasia)<br>Self-deception poses a notable challenge for any theory of rationality, given that the self-deceiver appears to embrace a deceptive belief knowing of it’s deceptive nature. This is at least what is claimed by those who hold an « intentionalist » account (Sartre, Davidson, Pears, Talbott, Scott-Kakures, Bermudez), who tend to portray self-deception as an intentional act for which the self-deceiver should be held accountable. Instead, I hold a so-called « emotionalist » account according to which self-deception is a sub-intentional and involuntary process of cognitive illusion which stems from the influence our emotions may insidiously exert on our cognitive faculties, and thereby on our judgments. That leads me to develop a « cognitive-hedonic » theory of emotions with the purpose of showing how exactly our emotions are capable of inducing not only irrational beliefs, but even irrational actions (acrasia)
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Shipilina, Mariia. "Trade Mark Law and the Concept of Bad Faith : A fair balance between the protection of exclusive rights conferred on the proprietor and free access to the European market?" Thesis, Uppsala universitet, Juridiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-412977.
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The purpose of the research is the analysis of the concept of bad faith in the sphere of trade marks from the perspective of a fair balance of different interests of the trade mark proprietor and other undertakings in the European market. On the one hand, the starting point of European trade mark law is the protection of exclusive rights conferred on the owner of a registered mark. On the other hand, Article 16 of the Charter of Fundamental Rights of the European Union guarantees the right to free access to the market. The research work analyses the scope of these conflicting rights and comes to the conclusion that the interests of trade mark law and market competition may have common ground despite different starting points between them. Bad faith behaviour in the market should also be assessed as an acute common issue. In that connection, the objective of the thesis is to examine how the balance of the interests is achieved in European trade mark legislation and in practice, whether this balance is fair when dealing with bad faith. Additionally, the thesis considers the issues of the definition of bad faith in European legislation and possible changes in the European trade mark system related to the concept of bad faith.
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Freitas, Lorena Rodrigues Tavares de. "A má-fé institucional na re-produção do fracasso escolar no Brasil." Universidade Federal de Juiz de Fora (UFJF), 2009. https://repositorio.ufjf.br/jspui/handle/ufjf/2776.
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Previous issue date: 2009-02-16<br>CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>Essa dissertação de mestrado propõe uma reconstrução teórica do fracasso escolar
brasileiro. O principal objetivo é tentar reconstruir sociologicamente, de forma ainda
muito preliminar, as principais causas deste fracasso e suas conseqüências para a
manutenção da desigualdade social. O argumento central é que o fracasso escolar
seria fruto de um padrão de má-fé institucional que atinge a maior parte de nossas
escolas públicas de ensino básico. O funcionamento precário do sistema de ensino,
relegado historicamente às populações mais pobres que, em sua maioria, não
possuem as disposições suficientes para o bom desempenho escolar, acaba por
gerar práticas de violência simbólica em direção aos alunos, responsabilizando-os
pelo fracasso escolar que ela própria contribui para produzir.<br>This master’s work proposes a theoretical rebuilding of Brazilian school failure. The
main goal is to try a sociological reconstruction, in a still very preliminary manner, of
the main causes of this school failure and his consequences to the social inequality
maintenance. The main argument is that the school failure is result of a pattern of
institutional bad faith with reach the major part of our public schools of basic
education. The precarious work of the education system, historically relegate to the
more poor population who, majority, don’t have the dispositions sufficient to a
satisfactory school performance, produce symbolic violence acts toward the
students, blame then to the school failure that it contribute to create.
21
Tom, Sandile Alfred. "A critical analysis of individual liability of councillors in South Africa." Thesis, University of the Western Cape, 2012. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_5191_1369144273.
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Prado, Luciana Mellario do. "A litigância de má-fé do advogado." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/6608.
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Previous issue date: 2014-09-26<br>The current study aims at analyzing the phenomenon of the attorney s
litigation in bad faith, which attorney, as an indispensable agent of the administration
of Justice, must not only apply his/her best efforts to achieve a favorable solution for
his/her client, but also act in order to correctly conduct legal proceedings. During an
attorney s work, then, if the same employs his/her technical expertise to try and
obtain an illegal advantage, through quirk means that might twist the regular
proceeding or result of a lawsuit, that attorney s own litigation in bad faith may be
characterized. Thus, the purposes of the current study are: a) to conceptualize the
attorney and the legal discipline that regulates his/her work; b) discuss litigation in
bad faith; c) analyze the many legal provisions refraining procedural disloyalty acts
and their applicability to attorneys; and, finally, d) discuss the sufficiency or lack
thereof of our legal order to provide an adequate response to that issue. This is a
relevant theme because, at a time of juridical crisis, in view of the State s inability to
adequately provide access to justice, within the timeframe and in the manner desired
by the population, it is highly important to point what might be the hindrances to the
proper access to sound legal proceedings. Therefore, the current study s ultimate
purpose is to establish a parallel between an attorney s litigation in bad faith and the
inefficacity of legal proceedings, exactly as both arise from condemnable attitudes
that are also divorced from the actual function of providing a due legal procedure,
and especially when derived from an attorney, hindering the exercise of legal
counseling from achieving its utmost finality<br>O presente estudo objetiva analisar o fenômeno da litigância de má-fé do
advogado, que, como agente indispensável à administração da Justiça, deve não só
envidar seus esforços na obtenção de solução favorável ao seu cliente, mas também
pautar pela correta condução do processo. Em sua atuação, pois, se utilizado seu
conhecimento técnico para a obtenção de vantagem escusa, por meio de ardis que
deturpem a regular marcha ou resultado do processo, pode vir a ser caracterizada
sua própria litigância de má-fé. Assim, os objetivos deste estudo são: a) conceituar o
advogado e a disciplina legal que regula sua atuação; b) discorrer sobre a litigância
de má-fé; c) analisar as diversas previsões legais de coibição dos atos de
deslealdade processual e sua aplicabilidade ao advogado; e, por fim, d) discorrer
acerca da suficiência ou não de nosso ordenamento para fornecer a adequada
resposta à questão. O tema é relevante porque, em tempos de crise da justiça,
diante da impossibilidade do Estado prestar adequadamente o provimento
jurisdicional, no tempo e modo ansiados pela população, é de importância se
apontar onde estão as chagas da abusividade do acesso à justiça. Desta forma, o
objetivo último deste estudo é traçar paralelo entre litigância de má-fé do advogado e
a ineficácia da justiça, na exata medida em que atitudes reprováveis e divorciadas
da efetiva função do processo, mais ainda quando oriundas do advogado, impedem
que seja atingida sua elevada finalidade
23
Dassonneville, Gautier. "De la magie au magique. Conscience, réalité-humaine et être-dans-le-monde chez Sartre (1927-1948)." Thesis, Lille 3, 2016. http://www.theses.fr/2016LIL30004.
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Notre recherche interroge la philosophie existentielle du premier Sartre en la replaçant dans le paysage de la philosophie française post-comtienne du début du XXe siècle et en restituant un moment anthropologique où le problème de la magie traverse les sciences psychologiques et sociales. En suivant les différentes voies du transfert de conceptualité par lequel la notion de magie devient chez Sartre le magique, nous étudions trois pôles de l'ontologie phénoménologique sartrienne, à savoir la conscience intentionnelle, la réalité-humaine et l'être-dans-le-monde. Notre hypothèse est que, selon différentes modalités allant de la thématisation à l'effacement, le magique joue un rôle déterminant dans l'élaboration de l'existentialisme dont nous retraçons la genèse à partir des premiers travaux philosophiques et écrits littéraires de 1927. Face à l'héritage d'une anthropologie positiviste à la méthodologie analytique, Sartre privilégie une approche synthétique et conçoit la conscience dans ses dimensions affective et irrationnelle. Les figures de la pensée magique sont alors mobilisées pour penser l'ouverture au monde de la conscience ainsi que ses rapports à soi et aux autres dans les termes d'une spontanéité irréfléchie et absolue. Nous faisons ensuite retour sur l'anthropologie sartrienne telle qu'elle conçoit la réalité-humaine à partir de ses attitudes et de ses conduites, et notamment à travers la manière dont elle affronte sa propre liberté, fondamentalement et irrémédiablement exposée à la contradiction. Cette structure de la réalité-humaine comme projet existentiel conduit Sartre à repenser l'être-dans-le-monde à partir de ce que nous appelons la dépossession originaire par laquelle l'ontologie est ramenée au magique<br>This research deals with Sartre's early existential philosophy by resituating it in the field of French post-Comtian philosophy in the early twentieth century and by re-establishing an anthropological moment in which the issue of magic is explored in the psychological and social sciences. Following the different paths of the conceptual exchange through which the notion of magic becomes that the magical in Sartre's view, we study three poles of sartrian phenomenological ontology : intentional consciousness, human reality and being-in-the-world. The hypothesis advanced by this thesis is that the magical, according to different modes ranging from topicalization through obliteration, plays a determining role in the elaboration of existentialism whose genesis is traced here from Sartre's very first writings in 1927.Faced with the legacy of a positivist anthropology in terms of an analytical methodology, Sartre privileges a synthetic approach and conceives consciousness in its affective and irrational aspects. Images of magical thought are called upon for rethinking openness to the world of consciousness and its relationship to itself and to Others. Returning to Sartrian anthropology, we question how consciousness can be grasped as an irreflexive and absolute spontaneity and how human reality is interpreted through its attitudes and behaviours; in particular through the way it faces its own freedom which is fundamentally and irremediably exposed to contradiction. This structure of human reality as existential project leads Sartre to reconsider being-in-the-world as based in originary dispossession through which ontology is brought back to the magical
24
Baranowske, Durval. "A autenticidade na ética de Jean-Paul Sartre." Universidade Federal de Uberlândia, 2012. https://repositorio.ufu.br/handle/123456789/15574.
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The guidelines for this dissertation are to be found in two of Sartre s works, Being and
Nothingness and Existentialism and Humanism. These two works form part of the
composite body of texts written by Jean-Paul Sartre on ethics and authenticity. Other
bibliographies have been drawn upon, with parts referred to at strategic points
throughout this work. Ethics and authenticity in Sartre s philosophy form the basis for
what I aim to examine, with three main areas of focus: uncovering what authenticity
means to Sartre as a writer, how it can be an ethical concept and what its presence in
human behaviour indicates. It would be meaningless to speak of authenticity if it were
not for the notion of freedom always having Sartrean ontology at its core.
To this end, the two initial chapters of this dissertation make an attempt to look
more closely at the topic of ontology and to understand and recount the writer s main
concerns with regard to authenticity and ethics. Following this, the major references
comprise the commentators, all of whom have been duly cited in the final bibliography,
and Sartre s literary works.
And finally, ethics and authenticity would not have full meaning if it were not
for the fact that they are grounded in existential ontology, because thinking of being, for
Sartre, is thinking that one ought to be, which is being For-Itself, and reflecting on
ethics means thematizing the original unity of its moral which lies in the authenticity of
being and recognizing For-itself.<br>Dois livros de Sartre, O Ser e o Nada e O Existencialismo é um Humanismo, nos dão as
diretivas dessa dissertação. As duas obras formam parte do complexo corpo de textos
escritos por Jean-Paul Sartre para falar de ética e autenticidade. Outras bibliografias são
levantadas, contudo, parte delas, mescladas em pontos estratégicos do trabalho. Ética e
autenticidade na filosofia de Sartre é o que tentamos apresentar com três grandes
preocupações; desvelar o que é a autenticidade para nosso autor, como ela pode ser um
projeto ético e o que significa sua presença dentro do comportamento humano. Não
teria sentido falar de autenticidade se não fosse por causa da liberdade tendo sempre em
vista a ontologia sartriana. É por isso que os dois capítulos iniciais dessa dissertação
tentam aprofundar o tema da ontologia para compreender e elencar as principais
preocupações do autor em relação a autenticidade e a ética. A seguir as grandes
referências são, os comentadores, que estão devidamente citados na bibliografia final, e
as obras literárias de Sartre. E, finalmente, ética e autenticidade não encontrariam seu
pleno sentido, se não fossem fundamentadas numa ontologia existencialista, porque
pensar o ser, para Sartre, é pensar o dever-ser (que é Para-si) e refletir sobre ética,
significa tematizar a unidade originária de sua moral que está na autenticidade de ser e
se reconhecer Para-si.<br>Mestre em Filosofia
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Earls, Darlene Knies. "The promise comes from faith /." Online version of thesis, 1993. http://hdl.handle.net/1850/11767.
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Souza, Márcio Júnior de. "O existencialismo à la carioca em O ventre de Carlos Heitor Cony." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2012. http://hdl.handle.net/10183/168945.
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O presente estudo propõe-se ao levantamento das relações intertextuais tantas vezes apontadas, porém quase nunca aprofundadas por nossa crítica literária entre o filósofo existencialista Jean-Paul Sartre e o romancista brasileiro Carlos Heitor Cony. Em seu conjunto, o trabalho baseia-se em dois planos: no primeiro, são criteriosamente assinaladas as semelhanças temáticas e, eventualmente, formais da prosa ficcional de ambos, tendo por objetos de estudo os seus respectivos romances de estreia: A náusea e O ventre; no segundo, o mais relevante para meus atuais propósitos, acentua-se a investigação das diferenças, sobretudo estilísticas, da literatura conyana em relação à do pensador francês. Portanto, em sentido mais amplo, o trabalho trata-se de uma ampla reflexão acerca do processo de apropriação antropofágica na linha oswaldiana de alguns dos típicos temas existencialistas de Sartre e de sua adaptação por meio de um estilo que denota traços individuais cujas características são a ironia cortante, o humor sarcástico e algum lirismo por parte de Cony, do que decorre um inusitado acariocamento do Existencialismo sartriano. Dentro dos limites formais deste tipo de estudo, são ainda referidos diversos outros textos filosóficos e literários destes intelectuais em uma tentativa de corte transversal o mais elucidativo possível de suas obras.<br>The present study intends to inquire the intertextual relations – often pointed, though almost never deepened by our literary criticism – among the existentialist philosopher Jean-Paul Sartre and the Brazilian novelist Carlos Heitor Cony. In its whole, the study is based upon two levels: in the first one, the thematic and occasionally formal similitudes in the fictional prose of both authors are criterioulsy shown, taking as objects their respective first novels: The Nausea and The Womb. In the second level, which is the most relevant among my purposes at this moment, there is an emphasis on the differences, mainly stylistic, of Cony’s literature in relation to the one by the French philosopher. Therefore, in a larger sense, this study is about a broad reflection regarding the anthropophagical appropriation in the oswaldian line of some of the typical sartrean existentialistic themes, and its adaptation through a style that denotes individual traces whose characteristics are acid irony, sarcastic sense of humor and some lyricism by Cony – from which flows an unexpected tropical and loose philosophical vision (in the carioca style) of the sartrean existentialism. Within the formal limits of this kind of research, many other philosophical and literary texts from these scholars are also referred to, planned as a transversal cut which intends to be able of elucidating as much as possible from their work.
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Biscaia, Rosangela Lascosk. "Litigância de má-fé no processo do trabalho e a condenação solidária do advogado." Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/7320.
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Previous issue date: 2007-02-10<br>The bad-faith litigation is without a shadow of a doubt a maleficent behavior that stains the branch of the procedural law, because the part using the proper ways that the law confers to it, litigates in an abusive way bringing damage not only to the adverse part but also to the judiciary structure, which is in the total dependence of the disloyal acts, remaining harm to the whole society and why not to say the credibility of proper justice. The worry of the legislator in restraining the acts of litigation of bad-faith is as older as the proper of Law History. The man worried in finding a way to discipline the human acquaintance, created the law with the goal of providing a harmonious acquaintance to the human beings. However, he immediately felt obliged to create patterns to inhibit that the proper law was a bad-faith instrument of litigation. This fact appears demonstrated in the litigation of bad-faith history, where the concern of foreign legislation is depicted as well as the national doctrine of making difficult disloyal acts that stain the instrumental law. Sometimes, the bad faith litigation is located in a misty position, making it difficult to the interpreter to evidence if it really is a bad-faith litigation act, or if it is out of practice of his rights, such as those assured in our Carta Maior (Big Letter) when it assures us that the law will not exclude the appreciation of the Judiciary injury or threat of right, assuring everybody about the legal defense and the contradictory in the judicial and administrative lawsuit. Therefore, we make an analysis of the moral process and the own contaminated act of bad-faith litigation, adjusting the concepts of law evolution that follows the human being evolution to assure the effectiveness of this study. We analyze the behavior of the parts that appears in the lawsuit, with the objective of searching the major cause of the existence of the disloyal procedure. We portrait the behavior of the bad-faith litigant, trying to clarify all the attitudes that reflects in this undesirable behavior, which must be repelled, preventing the ruin of the patterns that support the State while owner of power-duty of saying the law. The study develops itself giving emphasis to the working lawsuit evidencing the behaviors that reflect the bad-faith litigation and the damages that appear from it. The legislative evolution is also the target of commentaries and it is trying to demonstrate if the laws are really efficient to prevent the performance of bad-faith litigation act. We will analyze the imposed penalties, trying to demonstrate if the existing legislation prevents and it avoids the performance of bad-faith litigant acts. Thus, the study is always carried out, approaching the concern of giving effectiveness to the patterns that forbid such abusive practice in order to preserves the respect to the dignity of the human being and the proper justice<br>A litigância de má-fé é, sem sombra de dúvida, um comportamento maléfico que macula o ramo do direito processual, pois, a parte, usando dos próprios meios que a lei lhe confere, litiga de forma abusiva, trazendo prejuízos não só a parte adversa, mas também a toda a estrutura judiciária, a qual fica a mercê dos atos desleais, advindo prejuízo para toda a sociedade e por que não dizer a credibilidade da própria justiça. Tão antiga quanto a própria história do direito é a preocupação do legislador em coibir os atos de litigância de má-fé. O homem preocupado em disciplinar a convivência humana, criou o direito com o objetivo de proporcionar aos seres humanos uma convivência harmoniosa. Entretanto, imediatamente se viu obrigado a criar normas para impedir que o próprio direito fosse instrumento de litigância de má-fé. Tal fato resta demonstrado no histórico da litigância de má-fé, onde se retrata a preocupação da legislação estrangeira bem como a doutrina nacional em dificultar os atos desleais que maculam o direito instrumental, constituindo-se num verdadeiro assédio processual, o que impede por muitas vezes que o direito reconhecido pelo Estado juiz não se torne efetivo. A litigância de má-fé, às vezes, situa-se numa posição nebulosa, dificultando ao interprete evidenciar se realmente se trata de um ato de litigância de má-fé, ou se esta a parte a exercer seus direitos tais qual aqueles assegurados em nossa Carta Maior quando nos assegura que a lei não excluirá da apreciação do Poder Judiciário lesão ou ameaça de direito, assegurando a todos a nos processos judiciais e administrativo a ampla defesa e o contraditório. Para tanto faremos uma analise do processo, da moral e do próprio ato eivado de litigância de má-fé, adequando os conceitos a própria evolução do direito que acompanha a evolução humana, pois se assim não fosse não poderíamos falar em efetividade das normas jurídicas.. Analisamos o comportamento das partes que figuram no processo, com o objetivo de buscar a causa maior da existência do procedimento desleal. Retrataremos o comportamento do litigante de má-fé, procurando esclarecer todas as atitudes que reflete nesse comportamento indesejado o qual deve ser repelido, evitando assim a ruína das normas que amparam o Estado enquanto detentor do poder-dever de dizer o direito. O estudo se desenvolve dando ênfase ao processo trabalhista evidenciando os comportamentos que refletem a litigância de má-fé e os prejuízos que dela decorrem. A evolução legislativa também é alvo de comentários, buscando com isso demonstrar se as leis se mostram de tal eficiente para coibirem a litigância de má-fé. Analisaremos as penalidades impostas, procurando demonstrar se a legislação existente previne e impede a atuação dos litigantes de má-fé. Assim, o estudo é realizado, sempre abordando a preocupação de dar efetividade às normas que proíbem tal prática abusiva a fim de que se preserve o respeito à dignidade do ser humano e da própria justiça
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Feitoza, Paulo Fernando de Britto. "Sanção processual ao advogado." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/9098.
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Previous issue date: 2010-06-30<br>Procedure in itself is a technical instrument, re-enforced by an ethical component. It
guides the procedure with elements which prove the reasonableness of each part as
necessary, but linked to the truthfulness of the individual allegations. Truth is a theme
which concerns not only morality but also the value of presumed good-faith, an
indispensable element throughout the proceedings. The thesis treats of the
procedural responsibility of the lawyer in litigation concerning bad-faith. First of all, it
presents a history regarding truthfulness, beginning with the Bible, passes on to
ancient Greece, proceeds to the Romans, hears the Iberians and considers the
Codes of 1939 and 1973 - all this to bring from the past to the present the importance
of the truth in any procedure. It is also understood that there exists a procedural
deontology in which it is indispensable to include morality, ethics and good-faith as
well as the meaning of such words as power, onus, duty, rights and obligation, since
all of them occur in the evolution of the proceedings. The same is confirmed as
regards the principles. With this basic idea, an attempt is made to theorize the
presuppositions of litigation regarding bad-faith, beginning with the intervening party,
the litigation and the bad-faith itself. Next, concerning the elements of bad-faith, an
evaluation is made of the abuse of the law and its difference from a procedure for
bad-faith, followed by the typology which identifies the malevolent litigation. Along
with these considerations, the role of the lawyer will be discussed, vis-a-vis his client
and before the law, as a way to hold him responsible for the proceedings in bad-faith
both directly and in the files of the proceedings which gave rise to the fact. The
intention is to put an end to the myth that having made a poor choice of the
professional should fall on the proceedings, since this would have occurred as
blameworthy in eligendo . To summarize, this thesis proposes to make lawyers
responsible for any bad-faith in the proceedings, presuming that, in the majority of
cases, the professional responsibility of the lawyer occurs<br>O processo atual é um instrumento técnico, guarnecido por um componente ético.
Trata-se de instruí-lo, doravante, com elementos probatórios das razões de cada
demandante, mas vinculados à veracidade das alegações individuais. A verdade não
é apenas um tema do qual se ocupa a moral, mas um valor presumível pela boa-fé e
indispensável ao fim do processo. Na tese, que tratará da sanção processual ao
advogado pela litigância de má-fé, faz-se, primeiramente, um histórico da veracidade
com início na Bíblia, transita-se pela Grécia antiga, incluem-se os romanos, ouvemse
os ibéricos, passeia-se pelos códigos de 1939 e 1973 para trazer do passado
ao presente a importância da verdade no processo. Também, se entende que há
uma deontologia processual, sendo indispensável pensar a respeito da moral, ética,
boa-fé, bem como o sentido das palavras: poder, ônus, dever, direitos e obrigações,
pois todos estarão presentes na tramitação do processo. O mesmo sendo
confirmado quanto aos princípios. Com esta ideia básica, tenciona-se teorizar os
pressupostos da litigância de má-fé, começando pela parte, interveniente, a
litigância e a má-fé. Seguindo-se com os elementos da má-fé, quando se fará
avaliação do abuso do direito e sua diferença da má-fé processual, mostrando-se,
sucessivamente a tipologia, que identifica a litigância malévola. Com todos estes
conceitos, vai-se discutir o papel do advogado privado frente ao constituinte dele e
diante da Justiça, como forma de torná-lo responsável pela má-fé processual
diretamente e nos próprios autos do processo, que se deu o fato. Pretende-se
romper o mito de que, a falta pela má escolha do profissional, deve responsabilizar a
parte processual, porque esta teria incorrido na culpa in eligendo . Enfim, a
pretensão da tese é tornar o advogado privado responsável pela má-fé processual ,
pois, na maioria das vezes, ocorre responsabilidade profissional dele, dando ensejo
à sanção processual do advogado
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Hassab, Sanaa. "L' évolution du fait urbain au Maroc du Nord : de la ville maurétano-romaine à la ville amazigho-islamique." Paris 1, 2009. http://www.theses.fr/2009PA010558.
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Le thème de la recherche porte sur la ville de l'Antiquité tardive à travers l'étude d'un ensemble de villes au nord de l'oued Loukkos. En l'absence de données explicites sur la ville tardive, nous avons étudié les grands sites septentrionaux depuis l'époque maurétano-romaine jusqu'à l'époque amazigho-islamique. Nous avons établi le bilan des connaissances actuelles sur cette ville au Maroc en l'étudiant dans une dialectique de rupture ou de continuité par rapport à la ville antérieure et à la ville postérieure. Dans la synthèse, nous avons suivi l'évolution urbaine des sites, en s'appuyant sur les exemples des villes du Maroc du Nord pour mettre en évidence les modalités de leurs métamorphoses urbaines entre le Ur et le VlIe siècle et par conséquent, la continuité de l'occupation des sites majeurs depuis les réformes du IVe siècle et le rattachement de la Tingitane au diocèse des Espagnes jusqu'à l'époque amazigho-islamique. L'étude de 1 'histoire urbaine nous a conduit à interroger la situation administrative du pays pendant cette époque. Ainsi, nous avons réexaminé l'hypothèse de l'évacuation des sites du sud de l'oued Loukkos et la date du retrait définitif de Rome de la Maurétanie Tingitane, avant l'arrivée des Vandales et le début d'une nouvelle ère de l'histoire du pays caractérisée par la coexistence de pouvoirs étatiques dans les villes de la côte méditerranéenne et des principautés amazighes dans les villes de l'intérieur jusqu'à la conquête arabo-islamique, et l'unification politique du pays amorcée sous les Almoravides et menée à bien par les Almohades.
30
Bourgeois, David. "La mine, un fait urbain ? : traces du capitalisme médiéval dans le Rhin supérieur (XIVe-XVe siècles)." Electronic Thesis or Diss., Mulhouse, 2024. http://www.theses.fr/2024MULH8915.
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Le développement de l’exploitation des mines de métaux polymétalliques non-ferreux dans la partie méridionale du massif des Vosges, à partir du XIVe siècle a considérablement transformé l’économie du Rhin supérieur. La fin de l’époque médiévale, au cours de la seconde moitié du XVe siècle voit l’accélération de ce mouvement sous l’impulsion des forces économiques du Rhin supérieur. Les marchands bâlois comptent parmi les principaux protagonistes de cet élan qui voit les puits de mines s’ouvrir des territoires Habsbourg vers le Comté de Bourgogne. Cet épisode minier est l’occasion de mettre en lumière les traces d’un capitalisme médiéval s’affirmant à Bâle, sur les bords du Rhin<br>The development of non-ferrous polymetallic metal mines in the southern part of the Vosges mountains, from the 14th century onwards, considerably transformed the economy of the Upper Rhine. The end of the medieval period, during the second half of the 15th century, saw the acceleration of this movement thanks to the economic strength of the Upper Rhine. Basel merchants were among the main protagonists of this momentum which saw mines opening from the Habsburg territories to the County of Burgundy. This mining episode is an opportunity to highlight the traces of medieval capitalism asserting itself in Basel, on the banks of the Rhine
31
Jones, Gregory Alan. "Racism and bad faith." Thesis, 2000. http://hdl.handle.net/1957/33418.
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Human beings are condemned to freedom, according to Jean-Paul Sartre's Being and Nothingness. Every individual creates his or her own identity according to choice. Because we choose ourselves, each individual is also completely responsible for his or her actions. This responsibility causes anguish that leads human beings to avoid their freedom in bad faith. Bad faith is an attempt to deceive ourselves that we are less free than we really are. The primary condition of the racist is bad faith. In both aware/blatant and aware/covert racism, the racist in bad faith convinces himself that white people are, according to nature, superior to black people. The racist believes that stereotypes of black inferiority are facts. This is the justification for the oppression of black people. In a racist society, the bad faith belief of white superiority is institutionalized as a societal norm. Sartre is wrong to believe that all human beings possess absolute freedom to choose. The racist who denies that black people face limited freedom is blaming the victim, and victim blaming is the worst form of racist bad faith. Taking responsibility for our actions and leading an authentic life is an alternative to the bad faith of racism.<br>Graduation date: 2000
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Jiang, Hao, and 江浩. "The Legal Liabilities of Insurers\' Bad Faith Action." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/4h8783.
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Wang, Juo-Hsuan, and 王若璇. "A Study of Ethnic Bias:From the Viewpoint of Sartre's Bad Faith." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/hn2ct8.
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碩士<br>東吳大學<br>哲學系<br>96<br>The present thesis explores the inequality in interethnic relationship form the standpoint of Sartre’s existential thought. The existentialism emphasizes the existen-tial experience, accordingly we transform the question as follows: how do we experi-ence ethnicity? On what kind of consciousness is it grounded? Insofar as Sartre thinks of human being as free in essence, how can human being become entangled in ethnic bias in factual life? How does it come about?
Based on the conviction that human being is a being of consciousness, he denies any form of ego. The consciousness is not at all the performance of ego; reversely, the ego is constituted by the consciousness. As long as the ego is solidified, the bad faith will ensue as a result. The second chapter will discuss the relationship between the ego and bad faith. In the third chapter we will deal with the discourse of Lewis Gordon on Anti-black racism, whereas in the fourth chapter the colonial thought of Franz Fanon will be explored. We will put forth in the fifth chapter some discussions on the novel The Orphan of Asia in order to shed light on the indigenous experience of ethnic inequality.
Keywords: Sartre, Fanon, Bad Faith, Interethnic Relationship
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"Bad Faith Rhetorics in Online Discourses of Race, Gender, Class, and Sexuality." Doctoral diss., 2019. http://hdl.handle.net/2286/R.I.53683.
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abstract: This dissertation theorizes Bad Faith Rhetorics, or, rhetorical gestures that work to derail, block, or otherwise stymy knowledge-building efforts. This work explores the ways that interventions against existing social hierarchies (i.e., feminist and antiracist interventions) build knowledge (that is, are epistemologically active), and the ways that bad faith rhetorics derail such interventions. This dissertation demonstrates how bad faith rhetorics function to defend the status quo, with its social stratification by race, gender, class, and other intersectional axes of identity. Bad faith argumentative maneuvers are abundant in online environments. Consequently, this dissertation offers two case studies of the comment sections of two TED Talks: Mellody Hobson’s “Color Blind or Color Brave?” and Juno Mac’s “The Laws that Sex Workers Really Want.” The central analyses deploy online ethnographic field methods and close reading to characterize bad faith rhetorical responses and to identify 1.) trends in such responses, 2.) the net effects on other conversational participants, and 3.) bad faith rhetoric mitigation strategies. This work engages Sartre’s work on Bad Faith, rhetoric scholarship on the knowledge-building affordances of argument, public sphere theory, critical race studies, and feminist scholarship. This dissertation’s theorization and case studies illustrate the pitfalls of specific counterproductive argumentative tactics that block progress toward more equitable ways of being (bad faith rhetorics), and makes several preliminary recommendations for mitigating such moves.<br>Dissertation/Thesis<br>Doctoral Dissertation English 2019
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Speirs, James. "An investigation of the parallels between Sartre's bad faith and Nietzsche's slave morality." Thesis, 2011. http://hdl.handle.net/10413/8259.
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The following dissertation examines Sartre’s notion of bad faith before identifying parallels
found in Nietzsche’s Genealogy of Morals. Bad faith is often construed as lying to oneself;
however, this entails an individual being both the deceiver and deceived which presents a
number of paradoxes. By reconceptualising bad faith as self-deception rather than lying to
oneself these paradoxes are avoided. Nietzsche’s Genealogy examines the development of
modern morality and explains its genesis through identifying a specific psychological
tendency, namely, ressentiment. Ressentiment is central to the Genealogy as it results in the
idealisation of asceticism and the development of the bad conscience into guilt. These are
core elements of what Nietzsche terms slave morality. By exposing ressentiment as a
manifestation of bad faith this dissertation highlights the self-deception lying at the
foundation of slave morality. Nietzsche believes that it is slave morality which
predominantly constitutes modern morality, and manifestations of bad faith in Nietzsche’s
account of modern morality therefore give credence to Nietzsche’s call to revalue our values.<br>Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2011.
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Adamczyk, Joanna. "Zgłoszenie znaku towarowego w złej wierze." Praca doktorska, 2021. https://ruj.uj.edu.pl/xmlui/handle/item/290987.
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Tsao, Hung-che, and 曹弘哲. "The way to overcome the Interpersonal Relationship of conflict: Sartre''s Notion of Bad Faith as a Starting Point." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/02369745735269954666.
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碩士<br>國立中山大學<br>哲學研究所<br>101<br>This paper aims to describe the different ways Sartre illustrates the interpersonal relationship in Being and Nothingness and Critique of Dialectical Reason. In Being and Nothingness, Sartre considers that interpersonal relationship the conflict is unavoidable in. Starting from my consciousness, others are my objects. By the same torrent, I am also the object for others. At this moment my transcendence of my consciousness is transcended. Because of the facticity of the body, we can’t escape gaze of the body. Nor can we escape my transcendence. We must fight with others for subjectivity. As a result, the concrete relation with others is no other than conflict. Other people are hell to me
However, in the Critique of Dialectical Reason, interpersonal relationship is different. People suffer from the threat of material scarcity. Resources are limited, but desire is infinite. Everyone is a threat to each other. But Sartre considers that
people need resource to help each other in order to secure. Here the conflict in interpersonal relationships is no longer unavoidable. Interpersonal relationships transform from conflict to cooperation.
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Ignacio, Marcella Prado. "A Náusea: Um estudo sobre a angústia em Jean-Paul Sartre." Master's thesis, 2019. http://hdl.handle.net/10316/93364.
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Dissertação de Mestrado em Filosofia apresentada à Faculdade de Letras<br>A decisão pelo presente tema “A Náusea – Um estudo sobre a angústia em Jean-Paul Sartre”, justifica-se pela possibilidade de examinar simultaneamente literatura e filosofia, na medida em que a primeira permite ao leitor experienciar as sensações narradas por Sartre, no texto A Náusea, e portanto, vivenciar efetivamente seu conceito, aliás, descrito em O ser e o nada, de forma bastante cabível, todavia abstrata inexpressiva sob a perspectiva da experiência. Trata-se como problema, de uma tentativa de promover a compreensão da angústia com o auxílio da literatura, único modo de viver com o personagem, desde o início, esse doloroso e interminável processo. Para tanto, serão objeto de estudo desta pesquisa os dois referidos livros de Sartre, assim como a conferência O existencialismo é um humanismo. A dissertação se dividirá em duas partes: na primeira serão tratados os conceitos sartrianos julgados mais relevantes para compreensão da condição ontológica do ser humano, que é ser livre (para-si, em diferença ao que é em-si), portanto, inteiramente responsável pelo que faz de si e por sua existência (responsabilidade, má-fé e angústia). Note-se, que muito se falará de liberdade, tendo em vista que não se é possível falar de Sartre sem se remeter ao livre exercício das escolhas e dos modos pelos quais cada qual opta por uma coisa ou por outra, ou ainda cria uma terceira possibilidade, sendo a escolha a única via pela qual o homem se faz no mundo, porquanto ser é escolher-se. A segunda parte trará à tona as densas experiências do personagem Antoine Roquentin – dilacerado emocionalmente ao dar-se conta da ausência de sentido em sua vida e também da responsabilidade pelas suas escolhas e que de alguma forma precisa aprender a lidar com todos os possíveis desdobramentos trazidos com essa vivência, que vão desde a sensação de vazio até às percepções físicas: táteis, gustativas, olfativas, portanto nauseantes. Nesse capítulo a intenção é aproximar a conceituação da experimentação de um certo desconforto, todavia, inevitável ao entendimento efetivo dos conceitos basilares das obras aqui tratadas.<br>The decision on the present theme “Nausea - A Study of Anguish in Jean-Paul Sartre” is justified by the possibility of simultaneously examining literature and philosophy, as the first allows the reader to experience the sensations narrated by Sartre in the text Nausea, and therefore, to effectively experience its concept, which is described in Being and Nothingness, in a quite reasonable way, although abstract without expression from the perspective of experience.It is a problem, an attempt to promote the understanding of anguish with the help of literature, the only way to live with the character, from the beginning, this painful and endless process. To this end, the subject of this research will be Sartre's two books, as well as the conference Existentialism is a humanism. The dissertation will be divided into two parts: in the first one it will be treated the Sartrian concepts deemed most relevants for understanding the ontological condition of the human being, which is to be free (being-for-itself, as the oppsite of being-in-itself), therefore, entirely responsible for what he does for himself and for his existence (responsibility, bad faith and anguish). It should be noted that much will be said about freedom, since Sartre cannot be talked about without referring to the free exercise of the choices and ways in which one chooses one thing or another, or creates a third possibility, with choice being the only way a man makes himself in the world, because to be means to choose oneself. The second part will bring to light the dense experiences of the character Antoine Roquentin - emotionally torned apart by realizing the meaninglessness in his life and also the responsibility for his choices and who somehow must learn to deal with all the possible developments brought about. with this experience, ranging from the feeling of emptiness to physical perceptions: tactile, taste, olfactory, therefore nauseating. In this chapter the intention is to approximate the conceptualization of experimentation with a certain discomfort, however, inevitable to the effective understanding of the basic concepts of the works dealt with here. Note that for better understanding, it is decided to prepare summaries of the most significant moments of the work, which will be supported by the full reproduction of important passages.
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Andrade, Filipa Maria Fernandes de. "As modalidades do auto-engano: dos mecanismos de defesa à má-fé." Master's thesis, 2015. http://hdl.handle.net/10400.12/4463.
Texto completo da fonteResumo:
Dissertação de mestrado apresentada ao ISPA - Instituto Universitário<br>Nesta dissertação levantam-se as questões de como pode o Homem recorrer às diferentes modalidades do
Auto-Engano, com que finalidade o faz e se tem consciência desse movimento. Observam-se as posições
de dois autores que se apoiam em paradigmas distintos, George Vaillant e Jean-Paul Sartre, pretendendose
compreender quais os pontos divergentes e eventuais convergências entre as teorias que advogam. A
problemática assenta na análise dos Mecanismos de Defesa da mente, cujo modelo teórico, para a
Psicanálise, repousa no inconsciente, e na Má-Fé como uma fuga à liberdade, situada, para os
existencialistas, num plano consciente. Naturalmente, o estudo efetuado proporciona uma melhor
compreensão da mente humana e da utensilagem a que esta recorre para assegurar a sua sobrevivência,
permitindo assim a aquisição de um olhar clínico mais rico e, por consequência, mais sólido e
potenciador de eficácia num contexto psicoterapêutico.<br>ABSTRACT: This dissertation raises questions about Man’s resort to different modes of self-deception, what aim he
intends to attain by doing it and to what extent he has conscience of such action. I underline the stances of
two authors who defend different paradigms, George Vaillant and Jean-Paul Sartre, with the purpose of
understanding which points are conflicting and which of them may converge in the theories they stand
for. The main problem lies in analysing the mind’s Mechanisms of Defense, whose theoretical model
depends upon the unconscious for Psychoanalysts, and Bad-Faith as an escape from freedom, regarded by
existentialists as being a conscious process. This study has allowed me a better understanding of the
human mind and the of the tools it employs in order to ensure its own survival, thus enabling me to
acquire better skills, from a clinical perspective, hence potentiating effectiveness in a psychotherapeutic
context.
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Baranowske, Durval. "Ipseidade e Autenticidade: Conhecimento de si e consciência na conceção Epistémico-Ontológica de Sartre." Doctoral thesis, 2020. http://hdl.handle.net/10362/97669.
Texto completo da fonteResumo:
O presente trabalho levanta problemas, contextualiza conceitos e aprofunda a
metodologia sartriana relevante para a relação entre epistemologia e ontologia na
abordagem existencialista. Ele incide sobre os paradoxos e as considerações que se
referem à consciência e ao conhecimento de si segundo a tradição filosófica ocidental
que a partir da viragem cartesiana, no âmbito do cogito pré-reflexivo de proporções
racionalistas e da crítica kantiana, fez da razão a arte particular do pensar filosófico.
Esta tese articula, como contribuição para esse debate, outros referenciais conceituais da
totalidade da realidade para uma atualizada redefinição do papel da epistemologia, onde
a consciência finita fica frente a frente com a fenomenologia, expondo a natureza da
verdade como pedra angular na investigação do ser (para-si) e do seu ideal, a
autenticidade, que se opõe à má-fé, no âmago da ambígua ipseidade humana.<br>The present work raises problems, contextualizes concepts and deepens the Sartrean
methodology that is relevant for the relationship between epistemology and ontology in
the existentialist approach. It focuses on the paradoxes and considerations that refer to
consciousness and self-knowledge according to the Western philosophical tradition
which from the Cartesian turn, in the midst of the pre-reflective cogito of rationalist
proportions and the Kantian critique, made of reason the particular art of philosophical
thinking. This thesis articulates, as a contribution to the debate, other conceptual
frameworks of the totality of reality for an updated redefinition of the role of
epistemology, where finite consciousness comes face to face with phenomenology,
exposing the nature of truth as the corner stone in the investigation of being (for-itself)
and its ideal, authenticity, which is opposed to bad faith, at the heart of the ambiguous
human ipseity.