Academic literature on the topic 'Humanist existentialism'
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Journal articles on the topic "Humanist existentialism"
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Swaminathan, Pillai Rajammal, and Dr K. Thiyagarajan. "Existentialism- The Struggle Remains in Mulk Raj Anand’s Major Novels." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 11. http://dx.doi.org/10.24113/ijellh.v7i11.10098.
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Existentialism is a philosophy that emphasizes individual existence, freedom and choice. It is centered upon the analysis of existence and of the way humans find themselves existing in the world. The perception is that, humans exist first and then each individual spends a lifetime changing their essence or nature. Existentialism is a philosophy concerned with finding self and the meaning of life through free will, choice, and personal responsibility. Existentialism is a quest for authentic existence. Jean-Paul Sartre says, ‘Man is nothing else but what he makes of himself. Such is the first principle of existentialism.’ Man’s sufferings and humiliations comes under the aspect of existentialism, which is found in the novels of Anand. Anand is a humanist and his humanism manifests itself in a realistic representation of the inhumanity of the situation of the oppressed masses, suffering, various types of disability, discrimination and alienation. Existentialism is an aspect of humanism and Anand has portrayed it through human beings pathetic sufferings and miseries. Anand’s humanism dwells into the survival of human love through existentialism. The humanism of Anand showcases the concerns of existentialism, exposing the reality of life and its tragic condition of suffering and misery. The pathetic condition of suffering and misery is existential since it has the elements of chance, absurdity and nothingness in them. Their alienated conditions are shaped by fear and loneliness. Though Anand denies of being an existentialist, his most of the works reveal existential ideologies of Sartre and Heidegger.
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Daigle, Christine. "Can Existentialism Be a Posthumanism?" Philosophy Today 64, no. 3 (2020): 763–80. http://dx.doi.org/10.5840/philtoday2020109358.
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In this article, I demonstrate that Simone de Beauvoir’s philosophy represents a first major step toward a rejection of the humanist subject and therefore was influential for the development of contemporary posthumanist material feminism. Specifically, her unprecedented attention to embodiment and biology, in The Second Sex and other works, as well as her notion of ambiguity, serve to challenge the humanist subject. While I am not claiming that Beauvoir was a posthumanist or material feminist thinker avant la lettre, I show that she is an important precursor to some of their key ideas. Indeed, her thinking about the body, sex, gender, and the importance of embodiment and situation constitutes a challenge to the subject of humanism, thereby opening up a path for thinkers that follow to push Beauvoir’s critique and articulate a posthumanism that does away with the subject of humanism.
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Yahyaei, Davood, and Fakhteh Mahini. "The Influence of existentialism on teaching methods." International Journal of Learning and Teaching 9, no. 3 (September 5, 2017): 354–63. http://dx.doi.org/10.18844/ijlt.v9i3.600.
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Existential theories and Humanistic psychology are widely used in education. According to existentialists, fundamental problem of philosophy is Valuation and choice. Making existential methods in the classroom requires a balance in which both teachers and students as human beings preserve its identity. Existentialist philosopher and humanist psychologists advocate the kind of teaching and learning methods that focus on the learner and Care about individual differences. The research objective was identifying the teaching methods and the characteristics of each one supported by this approach. This research was done using qualitative content analysis and reviewing literature on the subject was published. The method of data analysis was thematic coding by using deductive category application. The results showed that the existentialists emphasized on the relation "I - you" between teacher and student thus support the teaching methods that consider individual patterns and indirect instructions. These methods cause growth of efficient relations and positive self-concept. Such methods are dialogue; Learner-centered method and developing positive self-concept. existential education goals cannot be predetermined and cannot the teacher and the educational system impose to students. Everyone assumes responsibility for its education. So, the teaching methods which develop concepts related to individual growth or focus on the learner are supported by this sect. Keywords: existentialism, existential Education, dialogue, Learner-centered method, Positive self-concept;
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BARING, EDWARD. "HUMANIST PRETENSIONS: CATHOLICS, COMMUNISTS, AND SARTRE'S STRUGGLE FOR EXISTENTIALISM IN POSTWAR FRANCE." Modern Intellectual History 7, no. 3 (September 30, 2010): 581–609. http://dx.doi.org/10.1017/s1479244310000247.
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This article reconsiders Sartre's seminal 1945 talk, “Existentialism is a Humanism,” and the stakes of the humanism debate in France by looking at the immediate political context that has been overlooked in previous discussions of the text. It analyses the political discussion of the term “humanism” during the French national elections of 1945 and the rumbling debate over Sartre's philosophy that culminated in his presentation to the Club Maintenant, just one week after France went to the polls. A consideration of this context helps explain both the rise, and later the decline, of existentialism in France, when, in the changing political climate, humanism lost its centrality, setting the stage for new antihumanist criticisms of Sartre's work.
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Pareyson, Luigi, and Daniele Fulvi. "Latest Developments of Existentialism." Journal of Continental Philosophy 1, no. 1 (2020): 85–96. http://dx.doi.org/10.5840/jcp2020875.
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In this paper, Pareyson provides an analysis of the existential features of the philosophies of Jaspers and Heidegger, that he considers as the two greatest philosophers of the second half of the twentieth century. In Jaspers, Pareyson identifies the idea that truth is both singular and one, meaning that it can be grasped only through a personal interpretation and never in absolute terms. This implies that truth and person are inseparably tied to each other and that existence carries transcendence in itself: just as truth transcends our personal knowledge of it, Being itself transcends our personal existence. Moreover, Pareyson sees Heidegger as the initiator of an existential ontology that poses a fundamental relation between the human being and Being itself; hence, the philosophical discourse on human existence inevitably turns into a discourse on Being. Therefore, Heidegger finally manages to overcome traditional metaphysics and its forgetfulness of the question of Being itself, by giving such question a central role within philosophical reflection. In conclusion, Pareyson maintains that Jaspers and Heidegger are able to make the voice of Being been heard, in contrast with the humanist and nihilist tendencies of twentieth century philosophy.
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KLIGER, GILI. "HUMANISM AND THE ENDS OF EMPIRE, 1945–1960." Modern Intellectual History 15, no. 3 (October 4, 2017): 773–800. http://dx.doi.org/10.1017/s1479244317000282.
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This article situates francophone anticolonial thinkers—including Aimé Césaire, Léopold Sédar Senghor, and Frantz Fanon—within the “humanism debate” in postwar French thought. Drawing on their poetry, prose, speeches, and interviews, this article reconstructs their critique of the humanist tradition that had identified the capacity for reason as the essence of “man.” It then traces their dialogue with approaches to this critique, including existentialism, phenomenology, and surrealism, that circulated in the metropole. The particular ways in which anticolonial thinkers built upon such approaches merit our attention because they force us to revise our understanding of the politics motivating the turn to so-called “antihumanism” in the 1960s. Drawing on recent studies that have highlighted proposals for federalist alternatives to empire entertained prior to national independence, this article suggests that the “federalist imagination” helped to inspire the distinctive mode of criticism developed by certain anticolonial thinkers and taken up by later scholars.
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LIMA, Beatriz Furtado. "Alguns apontamentos sobre a origem das psicoterapias fenomenológico-existenciais." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 28–38. http://dx.doi.org/10.18065/rag.2008v14n1.5.
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Psychology has been influenced by philosophical fundaments from the Phenomenological, Existential, and Humanist movements. Such prospect changed the way of conceiving man and making science, contributing, as well, to the emergence of the phenomenological-existential psychotherapies. This paper presents a brief historical journey through the main lines of thought that fundament the psychotherapies of such approach, mentioning the most important philosophers and psychotherapists. The study begins discussing the first perspective changes, when, overcoming the mechanistic point of view; the man begins to be considered part of a functional system interconnected with the world. It is shown that, afterwards, arise the Act Psychology of Brentano and Husserl’s Phenomenology. Subsequently, presents the Existentialism, when man is recognized as a free being and able to build its own history; and the Humanist movement, when many human values are revealed such as the human potential and tendency to growth. Finally, it is discussed the main ideas and concepts, from the thoughts mentioned above, that characterize the phenomenological-existential psychotherapies as an approach that recognizes human freedom and respects the client as someone able to find their own way once immersed in a favorable environment.
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Slavkova, Iveta. "Camille Bryen Avant-Gardist/Abhumanist: A Reappraisal of an Artist Who Called Himself the “Best-Known of the Unknown”." Arts 11, no. 2 (March 8, 2022): 43. http://dx.doi.org/10.3390/arts11020043.
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French artist and poet Camille Bryen (1907–1977) is usually, and always very briefly, cited as a member of the post-Second World War (1939–1945) lyrical abstraction trend in Paris, often designated as Ecole de Paris or Nouvelle Ecole de Paris, Tachisme, or Informel. Bryen painted hybrids of plants, animals, rocks, and humans, mixing the organic with the inorganic, evoking cellular agglomerations, geological structures, or prehistorical drawings. He emphasized the materiality and the process through thick impasto, visible brushstrokes, and automatic drawing. Along with other abstract painters in post-war Paris, Bryen’s work is usually associated with vague humanist interpretations and oversimplified existentialism. If the above statement is true for a number of his peers, it does not correspond to the way he envisaged his art, and art in general. His views are reflected in his intense theoretical reflection revolving around the term of “Abhumanism”, too often completely ignored in the critical literature. Coined by his close friend, the playwright and writer Jacques Audiberti, Abhumanism claimed the inconsistency of a fallacious and pretentious humanism faced with the rawness and cruelty of recent history, and called for a revision of the humanist subject, including anthropocentrism. Both men considered art, namely painting, as a salvatory vitalist “abhumanist” act. In this paper, which is the first consistent publication on Bryen in English, I will argue that Abhumanism is essential for the understanding of the artist’s work because, separating him from the School of Paris, it is, first, harmonious with his artistic production—paintings and writings; second, it clarifies Bryen’s place in the history of the avant-garde, in the wake of Dada and Surrealism. This essay will contribute to the re-evaluation not only of Bryen’s still underestimated œuvre, but more largely to the reappraisal of the artistic life in Paris after the Second World War.
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Ramos da Silva, Felipe Kevin. "GEOGRAFIA E ENSINO: um olhar humanista." InterEspaço: Revista de Geografia e Interdisciplinaridade 4, no. 15 (January 2, 2019): 391. http://dx.doi.org/10.18764/2446-6549.v4n15p391-405.
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GEOGRAPHY AND TEACHING: a humanist lookGEOGRAFÍA Y ENSEÑANZA: una mirada humanistaRESUMOPensar o ensino de geografia a partir do humanismo é o objetivo deste breve ensaio. Tendo em vista que o ser humano é essencialmente um ser geográfico, busca-se, teoricamente, refletir sobre a relação ensino-geografia enquanto dimensão indissociável no qual a subjetividade humana torna-se o ícone referencial. Nesse sentido, a Geografia humanista revela-se como guia deste ensaio sob a regência da perspectiva fenomenológica existencialista. No entanto, não necessariamente iremos fazer um balanço sobre as principais teorias do ensino de geografia, mas, sobretudo, trazer ao leitor, autores que possam, em tese, nos possibilitar a (re)pensar o ensino de geografia mais em sua dimensão ontológica e epistemológica, que propriamente lógica e apriorística.Palavras-chave: Fenomenologia; Ontologia; Geografia Humanista.ABSTRACTThinking about the teaching of geography from humanism is the goal of this brief essay. Considering that the human being is essentially a geographic being, it is theoretically sought to reflect on the teaching-geography relationship as an inseparable dimension in which human subjectivity becomes the referential icon. In this sense, humanist geography reveals itself as a guide to this essay under the regency of the existentialist phenomenological perspective. However, we will not necessarily take stock of the main theories of geography teaching, but above all, bring to the reader, authors who can, in theory, enable us to (re)think geography teaching more in its ontological dimension and epistemological, that properly logical and aprioristic.Keywords: Phenomenology; Ontology; Humanist Geography.RESUMENPensar la enseñanza de la geografía a partir del humanismo es el objetivo de este breve ensayo. Teniendo en cuenta que el ser humano es esencialmente un ser geográfico, se busca, teóricamente, reflexionar sobre la relación enseñanza-geografía como dimensión indisociable en el que la subjetividad humana se convierte en el icono referencial. En ese sentido, la Geografía humanista se revela como guía de este ensayo bajo la regencia de la perspectiva fenomenológica existencialista. Sin embargo, no necesariamente vamos a hacer un balance sobre las principales teorías de la enseñanza de geografía, pero, sobre todo, traer al lector, autores que puedan, en tesis, permitirnos (re) pensar la enseñanza de geografía más en su dimensión ontológica y, epistemológica, que propiamente lógica y apriorística.Palabras clave: Fenomenología; Ontología; Geografía Humanista.
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Prativi, Martina, and Ahsan Siraj. "Irony According to Rorty’s Human Philosophy Perspective." Jurnal Humaniora 33, no. 1 (February 27, 2021): 62. http://dx.doi.org/10.22146/jh.48027.
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In the humanist philosophy of Richard Rorty, the existence and concept of nihilism is used to scrutinize the theory of irony. Nihilism and the humanitarian crisis of cruelty underpin Rorty’s philosophical thinking. One of his basic ideas is how humans have a particular attitude in perceiving reality, which can be found in terms of irony. This term provides a humanist grounding for coping with humanitarian issues in the present day, in this regard functioning as a frame for understanding put forward by Rorty within human selfhood. This literature review is based on both primary and secondary sources, with the formers referring to books written by Rorty, while the latter comprises information from books, journals, articles, and research papers discussing Rorty and human philosophy, especially existentialism. The research steps undertaken were data collection, classification, description, and analysis, and methodological elements were interpretation, heuristics, compilation, and reflection. The results provide an understanding of the use of Rorty’s word, “irony,” a consequence of humans tending to overlook their position as human beings. Humans are apparently ironic for seeing things critically, yet are capable of taking steps in any conditions. The meaning of irony can be understood as humans in the present day acting for others (in a social context). The virtue of ironists is conscious thought that may exist regarding the presence of others inside themselves, with language simply being an intermediary, functioning as a tool for dialectical needs. Humans construct history by considering three things that can be classified as morality, language, and socially constructed basic investigations.
Dissertations / Theses on the topic "Humanist existentialism"
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Mitchell, David. "The concept of perversity as a means towards a non-humanist existentialism in the philosophy of Jean-Paul Sartre and Friedrich Nietzsche." Thesis, University of Liverpool, 2013. http://livrepository.liverpool.ac.uk/17453/.
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Existentialism, broadly construed, can be understood in terms of a desire to ‘return to man’. In other words, underpinning existentialist thought is a sense that modern philosophy has lost touch with the essential goal of allowing man to comprehend his own existence. And it is this aim then, of a return to man’s being as it is concretely lived and experienced, that it seeks to realise. However it will be argued in this thesis that, against familiar criticisms of such a project, this ‘return’ does not simply necessitate a return to, or acceptance of, ‘humanism’. For influenced by Heidegger’s Letter on Humanism, Marxist, structuralist and post-structuralist critics have all suggested this movement is synonymous with a naive or romantic ‘humanist’ idea of the subject. That is, they have suggested that existentialism’s ‘return to man’ amounts at best to the radicalisation of a discredited subject-entity concept. As such, against this, we will argue that existentialism and its ‘return to man’ is not simply another humanism. And we will attempt to demonstrate this point, and resolve this apparent contradiction, by exploring the idea of perversity in the work of Sartre and Nietzsche. For if man is understood as a ‘perversion’ of something other than himself then it may be possible to have a philosophy of man without appealing to the notion of an isolated subject-entity. How will we do this though? In the first half of the thesis we will look at the way in which for Nietzsche the human can be understood as a perversion of fundamental natural forces. We will attempt this first of all by looking at the genesis of the free spirit as a perversion of man’s normal, fettered state. Secondly we will look at On The Genealogy of Morality, and explore how man can be understood there as a ‘perverse animal’; as a perversion of the active force of will-to-power. Continuing, in the second half of the thesis, we will then explore the idea of man as a ‘perversion of being’ that we find in Sartre’s Being and Nothingness. We will see there how man exists, first of all, as a perverse non-being in relation to being. Next though we will look at how this ontological fact implies a secondary perverse attempt by man to conceal this reality from himself. Consequently then by exploring such a ‘perverse’ conception of man we hope to show how a non-humanist existentialism, and ‘return to man’, is possible.
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Sybylla, Roe, and roesybylla@hotmail com. "Making Our Freedom : Feminism and ethics from Beauvoir to Foucault." The Australian National University. Faculty of Arts, 1997. http://thesis.anu.edu.au./public/adt-ANU20040629.142154.
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This thesis examines the possibilities for feminism that arise from the work of Michel Foucault, which I explicate by comparison it with humanist existentialism. I begin with The Second Sex, Simone de Beauvoir's application of existentialism to women. I expose the problems that arise in Beauvoir's project. Woman's body is an obstacle to her transcendence, and further, she must abandon her feminine desires and values, and accommodate herself to masculine patterns if she is to overcome her immanence and subordination. To understand why such problems recur in The Second Sex, I turn to Sartre's Being and Nothingness. After examining the conceptions underlying his thought, I conclude that his philosophy is unable to encompass difference, and is therefore antithetical to the feminist project.
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Foucault's philosophy offers solutions to these problems by eliminating consciousness as universal subject of action, and by making subjectivity a product of time, through showing how subjects are formed though the changing effects of power upon bodies. His thought encompasses difference at a fundamental level, through understanding human beings as particular 'events' in time. I argue that Foucault's philosophy does not depend fundamentally, as does Sartre's, upon woman as Other.
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Foucault shows how our particular historical form of rationality, created within power relations, sets limits on what we can think, be and do. He shows how thought can overcome some of these limits, allowing us to become authors of our own actions. Misunderstandings are common, particularly of his conception of power and its relation to subjectivity. Many commentators demand changes that reinstate the concepts he fundamentally rejects. Others do not see the unity of his philosophy. I show its importance to women's emancipation and to a feminist ethics.
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Finally, I compare Foucault's thought with feminism of difference. With the help of Heidegger, I argue that Foucault offers a superior but complementary way to know who we are, through understanding the history of our making. I show how the masculine and the feminine can be reconciled through a reconceptualisation of the relation of sex to time. All told, Foucault is a philosopher of freedom and for him the practice of freedom is an ethics.
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Okamoto, Lʹucia Kazumi. "A literary model for evangelism among Brazilian humanists." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Favero, Roberto Carlos. "Humanismo: uma releitura existencial de Albert Camus e Jean Paul Sartre." Universidade do Vale do Rio do Sinos, 2006. http://www.repositorio.jesuita.org.br/handle/UNISINOS/2014.
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Humanismo, uma releitura existencial de Albert Camus e de Jean-Paul Sartre é o tema da presente dissertação, que consiste no exercício filosófico de criar um mundo possível nessa vida. Acreditar no mundo e no verdadeiro humanismo é o que nos falta. Nós perdemos, completamente, o senso de valorizar, respeitar e dar condições necessárias, para que o ser humano se realize na sua plenitude e com referenciais éticos. O racional tornou-se o irracional; o humano, o inumano. Acreditar no homem significa, principalmente, suscitar acontecimentos, atitudes, ainda que corriqueiras, mas que visem a redescobrir a essência do humanismo. É necessário, pois, urgentemente, uma redefinição em nosso próprio conceito de humanismo que nos impulsione a um compromisso humanizador.A proposição básica dos filósofos, Camus e Sartre, é que: como é impossível salvar tudo, salve-se, ao menos, o corpo de cada indivíduo. Que homem algum seja vítima, carrasco e omisso perante o próprio homem. Ambos nos pedem um mundo, onde não se mate, onde
Humanism, an existential rereading of Albert Camus and Jean-.Paul Sartre, is the subject of this presentation, which consist of a philosophical pratice of creating a possible world in this life. Believing in the humanism, is what is missing for us. We have los completely, meaning that, valuing, respecting and giving the necessary conditions for the human being became inhumane. Beliving in humanity means maily rousing humanism. Therefore, it is urgently necessary to redefine our own concept of humanism which compels us to a humanising compromise.The basic propositions of the philosophers, Camus and Sartre, as it is impossible for us to save everything, unless each individual body can be saved. That the man is a victim or cruel and not neglectin before the humanity itself. Both require a world in which crimes against humanity and at least evil, terrorism, violence, social exclusion, and prejudices will be outlawed.Sartre introduces to us freedom and an absolute value. The existentialism puts the humanity befor
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Rethore, Florent Philippe. "The evolution of the role of humanism in the combat against the absurd, from futility to essential: 1938-1945." Ohio University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1555177391619455.
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Lévy, Bertrand. "Géographie humaniste et littérature l'espace existentiel dans la vie et l'œuvre de Hermann Hesse, 1877-1962 /." Genève : Concept moderne, 1989. http://catalog.hathitrust.org/api/volumes/oclc/22118809.html.
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Thesis (doctoral)--Université de Genève, 1987.Spine title: L'Espace existentiel chez Hermann Hesse. Cover title: L'Espace existentiel dans la vie et l'œuvre de Hermann Hesse, 1877-1962. Includes bibliographical references (p. 357-388).
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Elenbergas, Dominykas. "Subjekto problema modernioje ir postmodernioje ugdymo filosofijoje." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2013~D_20130801_094330-52007.
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Magistro darbe, tema „Subjekto problema modernioje ir postmodernioje ugdymo filosofijoje“, yra mėginama išryškinti subjekto problema modernios ugdymo filosofijos kontekste. Taip pat atskleidžiama ir analizuojama perskyra tarp modernios ir klasikinės ugdymo filosofijų. Aptariama ugdymo principų ir standartų istorinė, teorinė bei mokslinė raida, akcentuojant, kokią filosofiniai principai darė įtaką tam tikrų edukologinių principų atsiradimui bei vystymuisi. Šiame darbe daug dėmesio yra skiriama vaiko objektyvizavimo problemai klasikinėje ugdymo sistemoje bei subjektyvizavimo problemai modernioje ugdymo sistemoje. Modernioje ugdymo sistemoje išryškėja patyrimo bei refleksijos svarba, sąmonės intencionalumas, kuris parodo fenomenologijos reikšmę. Šiame darbe yra aptariamos sąšaukos tarp fenomenologijos, pragmatizmo ir egzistencializmo idėjų ugdyme. Daugiausiai yra analizuojami egzistencializmo atstovo P.Freire‘o darbai. P.Freire savo ugdymo filosofijoje labiausiai akcentuoja žmogaus laisvės problemą, humanizmo ugdyme svarbą. Taip pat yra analizuojama pragmatizmo atstovo J.Dewey ugdymo sistemoje išryškinama individo patyrimo svarba, šio patyrimo refleksija bei praktinis pritaikymas. Daugiausiai yra akcentuojami demokratiškumo ir humanizmo principai, kaip pagrindiniai ugdymo principai. Šiame darbe klasikinė ugdymo sistema yra parodoma kaip dehumanizuojanti individą, išryškinami jos trūkumai. O moderni ugdymo sistema, atvirkščiai - kaip humanizuojanti, išlaisvinanti individą.The Master's thesis "The problem of Subject in Modern and Post-modern Philosophy of Education," is an attempt to highlight the problem of the subject in the context of modern philosophy of education. The present work describes and analyzes the distinction between modern and classical education philosophies as well. The historical, theoretical, and scientific development of the principles and standards of education are also dealt with focusing on philosophical principles that influenced the emergence and development of certain educational principles. The paper pays attention to the problem of child objectivisation in the system of classical education and the problem of subjectivisation in modern education. The modern education system highlights the importance of experience and reflection, intentionality of consciousness, which show the relevance of phenomenology. This work discusses the interplay of the ideas of phenomenology, pragmatism, and existentialism in education. Mostly the works of the representative of existentialism P.Freire are analyzed. P.Freire stresses the problem of human freedom and humanistic education in his educational philosophy. The paper also analyzes the importance of individual experience, its reflection and practical application in the educational system of the representative of pragmatism J.Dewey. Mostly the principles of democracy and humanism as the basic educational principles are emphasized. This paper presents the classical education system as... [to full text]
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Santos, Vinícius dos. "A questão da intersubjetividade em O Ser e o Nada." Universidade Federal de São Carlos, 2010. https://repositorio.ufscar.br/handle/ufscar/4851.
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In Being and Nothingness, Sartre defines man as a hopelessly free being. But thus, iffreedom is our main predicate, would it be possible to think a relationship between differentfreedoms which was not limited to a mere intersubjective conflict, that is, would it be possibleto conceive a theory of the other in Sartre that was not reduced to a clash of freedoms? Theaim of the dissertation is to demonstrate that, despite intersubjectivity be presented in theessay on phenomenological ontology as essentially conflictive, it is possible, already in thisbook, glimpse the overture to think about interpersonal relations of positive reciprocity, thatis, relations able to overcome the inherent conflict of Being-for-others.
Em O ser e o nada, Sartre define o homem como um ser irremediavelmente livre.Mas, se a liberdade é nosso principal atributo, seria possível pensar a relação entre diferentesliberdades sem esgotar-se no mero conflito intersubjetivo, quer dizer, seria possível conceberuma teoria do outro em Sartre que não se resumisse a um confronto de liberdades? O objetivoda dissertação é mostrar que, apesar da intersubjetividade ser apresentada no ensaio deontologia fenomenológica como essencialmente conflituosa, é possível, já nessa obra,vislumbrar a abertura para se pensar em relações interpessoais de reciprocidade positiva, istoé, relações capazes de superar o conflito inerente ao Ser-Para-outro.
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Gomes, Arthur Bartholo. "A dupla reflexão: um percurso sobre o conceito de reflexão da reflexão em Kierkegaard, Fichte e o primeiro romantismo alemão." Universidade Federal de Goiás, 2018. http://repositorio.bc.ufg.br/tede/handle/tede/8921.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This thesis aims to clarify the meaning of the concept of double reflection in Kierkegaard, by elaborating reflexivity in kierkegaardian philosophy and by a retrospective tracing of how this concept can be found and formulated in Fichte and in early German romanticism. The idea of a reflection on reflection, which Kierkegaard identifies with the double reflection in his work and which is used as an operative concept to explain his philosophical, literary and religious authorship, was first formulated in Fichte's critical philosophy, and from then on it was submitted to a metacritical interpretation in the Frühromantik, which directly influenced Kierkegaard's appropriation. In order to lay the foundations for an understanding of the concept of double reflection, the work should cover not only the delineation of the concept of reflection by itself in each of these authors, but also in parallel to relate it with the conception of a reflective consciousness or individuality in each author. Although it is possible to trace this sequential line formed by this concept in these three authors, the specific differences it acquires in each of them compels the confrontation with both romanticism and idealism in Kierkegaard's work, with which he seeks to dialogue in order to delimit his religious philosophy.
Esta tese pretende esclarecer o significado do conceito de dupla reflexão em Kierkegaard, a partir de uma elaboração da reflexividade na filosofia kierkegaardiana e de um traçamento retrospectivo da forma como este conceito pode ser encontrado e formulado em Fichte e no primeiro romantismo alemão. A ideia de uma reflexão da reflexão, que Kierkegaard identifica com a dupla reflexão em sua obra e dela se utiliza como conceito operativo para explicar sua autoria filosófica, literária e religiosa, foi formulada primeiramente na filosofia crítica de Fichte, e a partir daí sofreu uma interpretação metacrítica nos Frühromantik, que influenciou diretamente a apropriação de Kierkegaard. Para lançar as bases para a compreensão do conceito de dupla reflexão, o trabalho deverá percorrer não somente o delineamento do conceito reflexão por si mesmo em cada um destes autores, mas também relacioná-lo paralelamente com a concepção que cada um deles tem da ideia de uma consciência ou individualidade reflexiva. Embora seja possível traçar esta linha sequencial formada por este conceito nestes três autores, as diferenças específicas que ele adquire em cada um deles compele à confrontação tanto com o romantismo quanto com o idealismo na obra de Kierkegaard, com os quais ele busca dialogar para delimitar sua filosofia religiosa.
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Morais, Munique Therense Costa de. "Os significados de ludoterapia para as protagonistas do processo: crian?as em atendimento." Universidade Federal do Rio Grande do Norte, 2011. http://repositorio.ufrn.br:8080/jspui/handle/123456789/17479.
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Previous issue date: 2011-04-29Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior
The ludic therapy in a Phenomenological-Existential perspective is conceived as a psychotherapeutic process in which, the listening and talking, mediated by playing activities, allow the child to deal with their grief/suffering. This study is based on the need to broaden the understanding of this modality of clinical intervention by emphasizing the speech of the protagonists in the process: children in therapy. The objective was to understand the ludic therapy from the children s perspective, knowing the meanings assigned to the therapeutic process, to the psychologist and to the involvement of the children in clinical consultations. The main ideas that underlie this research are presented in three theoretical chapters covering, respectively, the suffering of children and the demand for psychotherapy, the Phenomenological-Existential clinical psychology, and the psychotherapy for children, in Brazil, under this theoretical-methodological approach. The study was qualitative, on a phenomenological basis, and included six children as participants, aged between six and ten years, undergoing ludic therapy for at least six months, and referred by their own therapists. In the research s corpus construction, individual meetings were held and mediated by tools to support expressiveness (ludic and pictures/figures boxes), added by the storytelling of an incomplete story about a child s visit to the therapy session, and the request for the elaboration of a message to be passed to a child who will go to see a psychologist. The analysis of the data was based on a variant of the phenomenological method proposed by Amedeo Giorgi. The results reveal a lack of knowledge by the children about the psychologist s activities. Thus, the children develop fantasies about this intervention modality because of lack of information. These observations are consistent with the historical meanings assigned to clinical psychology, involving ideas of normality and guilt. The meanings associated with the motives for a referral to a psychologist highlight the conflict "be a problem versus having a problem" and an elitist conception of clinical psychology. Children understand the characteristics of the therapeutic process, such as the specifics of the therapist-client relationship and the notion of freedom. They also demonstrate remarkable pleasure in the therapeutic process. Finally, it was concluded that the meanings attributed to the ludic therapy by the children are consistent with that proposed in the literature about the children s psychotherapy process in the Phenomenological-Existential perspective. Moreover, the relevance of both the children s experience in the therapeutic setting and the meanings of these proceedings understood by the children are highlighted by the listening to the protagonists in the ludic therapeutic process. The comprehension of these aspects and their transference from the clients experience to the reflective field, promote advances in the understanding of child psychotherapy and indicate the need for further studies with children using this approach.
A Ludoterapia, em uma perspectiva Fenomenol?gico-Existencial, ? concebida como um processo psicoterap?utico em que a escuta e a fala, mediadas pelo brincar, possibilitam ? crian?a lidar com o seu sofrimento. Este estudo surge diante da necessidade de ampliar a compreens?o acerca desta modalidade de interven??o cl?nica, enfatizando, para tal, a fala das protagonistas do processo: crian?as em terapia. Objetiva-se compreender a Ludoterapia a partir da perspectiva infantil, conhecendo os significados atribu?dos ao processo terap?utico, ao psic?logo e ? participa??o das crian?as nos atendimentos cl?nicos. As principais ideias que fundamentam a pesquisa s?o apresentadas em tr?s cap?tulos te?ricos que abordam, respectivamente, o sofrimento infantil e a demanda por psicoterapia, a psicologia cl?nica Fenomenol?gico-Existencial, e a psicoterapia para crian?as, no Brasil, no ?mbito desta abordagem te?ricometodol?gica. O estudo ? qualitativo, de base fenomenol?gica, e tem como participantes seis crian?as na faixa et?ria entre seis e dez anos, em atendimento ludoter?pico h? no m?nimo seis meses, indicadas pelas pr?prias terapeutas. Na constru??o do corpus da pesquisa foram realizados encontros individuais com media??o de suportes expressivos (caixa l?dica e mala de figuras), utilizada uma hist?ria incompleta sobre a ida de uma crian?a ? terapia e solicitada a elabora??o de um recado a ser transmitido a uma crian?a que ir? ao psic?logo. A an?lise dos dados foi pautada na variante do m?todo fenomenol?gico proposta por Amedeo Giorgi. Os resultados revelam um desconhecimento pr?vio da atividade do psic?logo por parte de crian?as encaminhadas ? Ludoterapia, as quais, frente ? falta de informa??es, desenvolvem fantasias acerca desta modalidade de interven??o. Tais conte?dos mostram-se condizentes com os significados historicamente atribu?dos ? psicologia cl?nica, envolvendo ideias de normalidade e culpabilidade. Os significados associados aos motivos para um encaminhamento ao psic?logo evidenciam o conflito ser um problema versus ter um problema , e uma concep??o de psicologia cl?nica elitizada. As caracter?sticas do processo terap?utico, como as especificidades da rela??o cliente-terapeuta e a no??o de liberdade, s?o compreendidas pelas crian?as. Elas demonstram, ainda, not?vel prazer no processo terap?utico. Por fim, conclui-se que os significados que as crian?as conferem ? Ludoterapia mostram-se coerentes com o proposto na literatura sobre o processo psicoterap?utico infantil na perspectiva Fenomenol?gico-Existencial. Outrossim, ao ouvir as protagonistas do processo ludoter?pico, evidencia-se a relev?ncia tanto da experi?ncia vivida pelas crian?as no setting terap?utico, quanto dos significados atribu?dos por estas ao processo que, transpostos da viv?ncia como clientes para o campo reflexivo, propiciam avan?os no tocante ? compreens?o da psicoterapia infantil e apontam a necessidade de novos estudos com crian?as sobre tal tem?tica.
Books on the topic "Humanist existentialism"
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Mitchell, David. Sartre, Nietzsche and Non-Humanist Existentialism. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43108-2.
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Paul, Sartre Jean. Existentialism and humanism. London: Methuen, 2007.
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Paul, Sartre Jean. L' existentialisme est un humanisme. Paris: Gallimard, 1996.
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Paul, Sartre Jean. L' existentialisme est un humanisme. Paris: Gallimard, 1996.
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Sartre, Jean Paul. Existentialism is a humanism (l'existentialisme est un humanisme): Including, A commentary on the stranger (explication de l'etranger). New Haven, CT: Yale University Press, 2007.
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Paul, Sartre Jean. Existentialism is a humanism: Including, A commentary on the stranger. New Haven: Yale University Press, 2007.
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Joseph Conrad's fiction: A study in existential humanism. New Delhi: Intellectual Pub. House, 1990.
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The art of the psychotherapist. New York: Norton, 1987.
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Rademacher, Lee M. Structuralism vs. humanism in the formation of the political self: The philosophy of politics of Jean-Paul Sartre and Louis Althusser. Lewistown, NY: Edwin Mellin Press, 2002.
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Viktor E. Frankl: Life with meaning. Pacific Grove, Calif: Brooks/Cole Pub., 1993.
Find full textBook chapters on the topic "Humanist existentialism"
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Mitchell, David. "Introduction: Existentialism and Humanism." In Sartre, Nietzsche and Non-Humanist Existentialism, 1–37. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43108-2_1.
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Mitchell, David. "Nietzsche’s Non-humanist Existentialism: Perversity and Genealogy." In Sartre, Nietzsche and Non-Humanist Existentialism, 39–72. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43108-2_2.
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Mitchell, David. "Nietzsche’s Non-humanist Existentialism: Secondary Perversion and the Slave Revolt." In Sartre, Nietzsche and Non-Humanist Existentialism, 73–101. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43108-2_3.
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Mitchell, David. "Sartre, Nothingness and Perversity." In Sartre, Nietzsche and Non-Humanist Existentialism, 103–28. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43108-2_4.
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Mitchell, David. "Sartre, Perversity and Self-Evasion." In Sartre, Nietzsche and Non-Humanist Existentialism, 129–51. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43108-2_5.
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Mitchell, David. "Sartre, Perversity and Self-Deception." In Sartre, Nietzsche and Non-Humanist Existentialism, 153–81. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43108-2_6.
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Payne, Malcolm. "Humanistic practice, existentialism and spirituality." In Modern Social Work Theory, 271–93. London: Macmillan Education UK, 2014. http://dx.doi.org/10.1007/978-1-137-40603-3_10.
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Baggini, Julian. "Jean-Paul Sartre: Existentialism and Humanism (1947)." In Philosophy: Key Texts, 115–33. London: Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1007/978-1-4039-1370-8_6.
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Stevenson, Guy. "The Philosophy of Hip: Norman Mailer’s ‘Spiritual Existentialism’." In Anti-Humanism in the Counterculture, 147–85. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47760-8_5.
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Servan, Johannes. "The Horizon of Humanity and the Transcendental Analysis of the Lifeworld." In Phenomenology and Existentialism in the Twentieth Century, 395–408. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-90-481-2725-2_25.
Full textConference papers on the topic "Humanist existentialism"
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Veide, Martins. "Learning Self-Reliance and Responsibility from the Point of View of Existentialism." In 14th International Scientific Conference "Rural Environment. Education. Personality. (REEP)". Latvia University of Life Sciences and Technologies. Faculty of Engineering. Institute of Education and Home Economics, 2021. http://dx.doi.org/10.22616/reep.2021.14.027.
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As a result of the increased amount of information the importance of its independent, critical evaluation is increasing, so that the knowledge learning would not be replaced by the accumulation of information. The responsibility for and the ability to evaluate information independently are relevant as learning outcomes of education for sustainable development. Responsibility and self-reliance as important areas of human life are the focus areas of the existentialist approach; still, this approach is very little used in pedagogy. The results of this research substantiate the topicality of the existentialist approach in modern humanistic pedagogy, in which the emphasis is placed on the personal significance of the learning process. The main aim of the article is to analyse the learning of self-reliance and responsibility from the point of view of existentialism and to evaluate the conditions of its realization in pedagogical practice. The study was done by combining the results of the author’s previous empirical research, observations in pedagogical practice and analysis of the scientific literature. In the minds of Latvian adults, their self-reliance and responsibility are integral components of both the quality of living and the meaning of learning. With age, there is a growing tendency to associate self-reliance not with independent thinking, but with independence and, consequently, existential concerns about the possibility of its realization. An important existential aspect of the learning process is: the distinction between learning to be self-reliant and responsible and learning to find a place in the network and function in pursuit of personal safety and worth. Self-reliance as a relative independence from security, belongingness and recognition and responsibility as an awareness of one's impulses, feelings and attitudes are related to the survival of existential loneliness and overcoming anxiety. Learning self-reliance and responsibility means learning self-reflection, learning to meet oneself, getting to know one's interests and the factors that cause fear, rather than diverting attention to others to information that helps to justify oneself.
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Bai, Yanyuan. "A study of the main ideas in Beauvoir’s works from perspective of existentialism." In 2016 2nd International Seminar on Social Science and Humanistic Education. Asian Academic Press Co., Limited, 2017. http://dx.doi.org/10.24104/rmhe/2017.03.02009.
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