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Hudgens, Jennifer L. "Perspectives on Perspectivism: Nietzsche and His Commentators." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-08032007-104110/.
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Thesis (M.A.)--Georgia State University, 2007.Title from file title page. Jessica Berry, committee chair; Sebastian Rand, Andrew J Cohen, committee members. Electronic text (62 p.) : digital, PDF file. "Copyright by Jennifer Lynn Hudgens Brown"--P. 3. Description based on contents viewed Jan. 16, 2008. Includes bibliographical references (p. 61-62).
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Al-Shawi, Hakam (Hakam Hisham) Carleton University Dissertation Philosophy. "Nietzsche's perspectivism." Ottawa, 1994.
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Silva, Josemar Rodrigues da. "O papel do perspectivismo na filosofia de Nietzsche." Programa de Pós- Graduação em Filosofia da UFBA, 2007. http://www.repositorio.ufba.br/ri/handle/ri/10456.
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O tema do perspectivismo na filosofia de F. Nietzsche revela sua pertinência na medida em que as discussões se ampliam e se diversificam sobre a compreensão do seu papel, transitando entre uma concepção cosmológica ou uma concepção epistemológica do perspectivismo. Compreende-se, nesta pesquisa, que Nietzsche não separa de maneira radical essas duas concepções, mas argumenta visivelmente a favor da relação entre elas. Para o filósofo, a compreensão epistemológica pressupõe a cosmológica. Nesse sentido, Nietzsche apresenta sua crítica à tradição filosófica, denunciando-a ou responsabilizando-a por preferir e efetivar uma ruptura na integração entre cosmologia e epistemologia, fazendo emergir uma civilização racionalista, moralista e, por fim, niilista. Para o autor, a afirmação do caráter perspectivista da existência, que compreende o mundo como vontade de potência, possibilita a crítica à metafísica conceitual que deposita no mundo suas figuras lingüísticas, traduzindo-o em idéia. Conseqüentemente, Nietzsche contrapõe seu perspectivismo ao subjetivismo moderno, quando este afirma a existência do sujeito pensante, esse espectro criado pela filosofia moderna, que também vê o mundo a partir de uma relação representacional fruto da oposição entre sujeito e objeto. Igualmente, o filósofo evidencia a relação desse sujeito moderno com os valores morais, identificando-o, por isso, como homem religioso. É nessa medida que o perspectivismo também se opõe aos valores morais, denunciando-os de uma esterilização humana frente ao mundo do devir, que faz emergir o niilismo. Portanto, este trabalho quer investigar o perspectivismo de Nietzsche à medida que ele é pensado dentro do seu argumento cosmológico, possibilitando, assim, compreender sua crítica aos conceitos metafísicos de verdade e de moral, tão fundamentais para tradição filosófica.
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Mullarkey, John. "Bergson and perspectivism." Thesis, University of Warwick, 1993. http://wrap.warwick.ac.uk/37890/.
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This study is an exploration of the place of perspectivism in the philosophy of Henri Bergson. His work is compared with that of Thomas Nagel in terms of the mutual concern of these two philosophers to reconcile our increasingly objecti vist and impersonal understanding of reality with the perspectival apprehension of the world that living and conscious beings instantiate. It argues that Bergson's philosophy of time holds the key both to comprehending and to balancing the demands made upon us by these conflicting interests. It is seldom that Bergson's name is thought of in this connection, his concerns more often than not being identified with some thesis about time, movement, or vital forces. One purpose of the present work, therefore, is to contest this interpretive slant, not merely by offering an alternative image of Bergson, but also by critically exploring his employment of perspectivism (both positive and negative). We pursue this goal through the double strategy of both unravelling the inconsistencies in Bergson's· treatment of perspective and separating his own argument from the multitude of myths, opinions, and interpretations, sympathetic and unsympathetic, that have arisen around what is currently understood by "Bergsonism". In retrieving his thought from such philosophical ghettoes as "vitalism," "spiritualism," and "psychologism," we will argue for a Bergsonian perspectivism which ultimately resides in a thesis propounding the primacy of perception. One consequence of this is the demotion of memory's importance within his thought. Not that the orthodox image of Bergsonism that retains the privileged place of memory is wrong. Rather, we argue that there is enough in Bergson's peculiar picture of perception to obviate the need for memory in his philosophy, and, moreover, that it is actually more Bergsonian that memory should be so discharged.
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CASTRO, EMANUEL MELLO MATTOS DE. "DELEUZE AND PERSPECTIVISM." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2015. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=25466@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
A pesquisa centra-se na importância do conceito de Perspectivismo na filosofia de Gilles Deleuze. Procurando desarticular a forma-Sujeito, para Deleuze pontos de vista têm a ver com diferenças e não com identidades; a constituição não de sujeitos e objetos, mas de perspectivas ou pontos de vista. Em Deleuze, o perspectivismo não é a relatividade do verdadeiro, mas a verdade da relatividade.
This research focuses on the importance of the concept of Perspectivism in Gilles Deleuze s philosophy. Trying to dismantle the Subject form, for Deleuze points of view have to do with differences rather than identities; not the constitution of subjects and objects, but perspectives or points of view. In Deleuze, perspectivism isn t the relativity of the true, but the truth of relativity.
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Grumberg, Ryan Justin. "Two Perspectives on Perspectivism: Nietzsche's Attack on the 'In-Itself'." OpenSIUC, 2013. https://opensiuc.lib.siu.edu/theses/1104.
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Instead of choosing between reading Nietzsche's perspectivism as a metaphysical thesis or as one relating to his critique of traditional morality, this paper intends to show that these are but two sides of the same coin. As regards the metaphysical position, I argue that perspectivism is a version of idealism that critiques the cogency of the `thing-in-itself,' thereby moving beyond the appearance/reality distinction whilst retaining the fundamental tenant that the subjective contribution to reality is irreducible. As regards Nietzsche's transvaluation of all values, I argue that the notion of perspectivism is utilized to critique the idea of the `Good in-itself,' thereby shifting the focus of morality from that of universally applicable prohibitions and obligations to a sort of virtue ethics in which the subject's unique perspective is given expression in and through their creation of values. Given that, I argue for a certain continuity in Nietzsche's thought, such that perspectivism is best seen as an argument against realism, the basic tenant of which - i.e. the inconceivability of the `in-itself' - remains constant even whilst Nietzsche's interests shift during the evolution of his writings.
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Knauff, Fritz Theo. "A revaluation of tolerance and toleration : a Selective Incorporation of Classical Conceptions of Tolerance." Diss., University of Pretoria, 2016. http://hdl.handle.net/2263/60239.
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This dissertation aims to revitalise and revalue a currently disregarded conceptual field of tolerance, and explores the prospect of it - and its respective practice (toleration) - satisfying Nietzsche"s criteria of life-affirmation and flourishing. The project of revaluation undertaken within this dissertation entails an evaluative re-appraisal and a critically selective incorporation of the particular concepts of tolerance and toleration once highly esteemed during the Hellenistic period. This inquiry centres on the axiological, ethical and psychological perspectives on tolerance and toleration, whilst investigating their compatibility within a Nietzschean valuation. Considerations of a few overlapping epistemological perspectives which are apposite to the aforesaid are articulated. Including the effects on the affective and cognitive accompaniments to toleration, possible formulations of tolerance that undermine life-affirmation and flourishing are also considered from a meta-ethical perspective. In order to do so, a critical analysis of the incorporated aspects of tolerance and toleration is conducted in relation to resentment and ressentiment. The primary questions I address are: „what is it to tolerate?", „how would tolerance and toleration read within a Nietzschean valuation?‟, „what are the psychological - i.e. affective and cognitive - intricacies of tolerating and how do they feature in its procedure?", „what kinds of psychological attachment does one qua human being create in connection with the entities one tolerates?" and „are there possible psychological dangers regarding tolerance and toleration that a Nietzschean valuation can help identify?"Dissertation (MA)--University of Pretoria, 2016.
National Research Foundation (NRF)
Philosophy
MA
Unrestricted
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Nanchery, Clarissa Oliveira. "A construção do real na obra de Joel Pizzini: uma questão de ponto de vista." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/27/27161/tde-21092015-121151/.
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Esta pesquisa pode ser considerada um ensaio analítico a partir de questões de cunho filosófico que transbordam no documentário contemporâneo e encontram um diálogo muito fértil com a obra de Joel Pizzini. A nossa proposta é abordar a obra deste cineasta, especificamente o filme 500 Almas (2004) como inspiração para repensar o real, no documentário, enquanto uma questão de ponto de vista. Para tanto, torna-se necessário entender tal questão como um gesto de implicações mais profundas, comparativamente às teorizações cinematográficas e literárias acerca deste elemento. Trata-se, quiçá, de outra forma de conceber o ponto de vista no cinema, orientada pelo perspectivismo filosófico - pensamento presente nas reflexões de Leibniz, Nietsche, Deleuze e posteriormente assimilado pelo perspectivismo ameríndio com Viveiros de Castro - que amplia e reverbera o seu significado não se limitando à expressão ou fixação do ponto de vista de um sujeito autor. Trata-se da possibilidade acarretada pelo documentário, uma forma que é por pressuposto híbrida, de questionar, de produzir verdades, de repensar a distinção entre essência e aparência, entre real e invenção. Estas questões são problematizadas a partir de autores como Comolli e Guy Gauthier que pensam o documentário contemporâneo e as implicações de outros sujeitos e elementos envolvidos no filme que se faz em fricção com o real: a mise-en-scène dos sujeitos filmados, os sujeitos espectadores, a montagem criativa. Ao analisar o filme 500 Almas, observamos de que forma esses e outros elementos são engendrados para constituir o ponto de vista do real.This research can be considered as an analytical essay from matter of philosophical that abound in contemporary documentary and find a very fruitful dialogue with the work of Joel Pizzini. Our proposal is to address the work of this director, specifically the film 500 Almas (2004) as inspiration for rethinking the real as a matter of the point of view. Therefore, it is necessary to understand this issue as a gesture of deeper implications, compared to cinematographic and literary theorizing about this element. It is, perhaps, another way of conceiving the point of view in cinema, guided by philosophical perspectivism - present thought the reflections of Leibniz, Nietzsche, Deleuze and subsequently assimilated by amerindian perspectivism with Viveiros de Castro - which expands and reverberates your meaning not limited to the expression or fastening point of view of an individual author. It brought about the possibility for the documentary, which is a form of hybrid assumption, to question, to produce truths, to rethink the distinction between essence and appearance, between real and invention. These questions are problematized from authors such as Comolli and Guy Gauthier who think contemporary documentary and implications for other subjects and elements involved in the film that is in friction with the real: the mise-en-scène of the subjects filmed, the subjects spectators, the creative mounting. When analyzing the film 500 Almas, we observe how these and other elements are interwoven to build the point of view of the real.
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Hirata, Celi. "O perspectivismo e o projeto leibniziano de conciliação das filosofias." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-26112008-123853/.
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Com o intento de fundar a metafísica rumo ao conhecimento certo, Descartes rejeita a história precedente da filosofia. Com efeito, esta carrega consigo uma pluralidade de opiniões e disputas, o que é inaceitável face à unidade da verdade e da razão. Por isso, o progresso da filosofia em direção ao futuro só pode se dar mediante uma ruptura com o passado, ruptura que se opera por meio da dúvida metódica. Leibniz, ao contrário, defende que o avanço do conhecimento rumo à descoberta de novas verdades pode e deve retomar o que já foi anteriormente estabelecido. Isto porque, à diferença de Descartes, o autor da Monadologia possui uma outra concepção da relação entre pluralidade e unidade, o que se pode constatar de maneira privilegiada na sua tese de que cada mônada ou ser criado representa o universo inteiro de uma determinada perspectiva. Ora, como todas as representações possuem o mesmo referente o mundo , todas são verdadeiras e harmônicas entre si, de modo que o que varia é a maneira como o mundo é representado, isto é, os graus de distinção presentes na representação. Deste modo, a pluralidade dos sistemas filosóficos redunda em diferenças (de modo que uns são mais perfeitos do que outros e que haja determinadas partes mais relevantes do que outras dentro de um mesmo sistema), mas não em uma heterogeneidade radical. Ora, justamente sem a consideração de que há alguma conveniência subjacente na diversidade das filosofias, não é possível a tentativa de conciliação do que haveria de melhor entre elas, isto é, se há uma heterogeneidade irredutível, como Descartes considera, não há qualquer ponto de transigência. Assim, a fim de dar conta de como este projeto de conciliação das filosofias é possível, examinar-se-á nesta dissertação a tese de que cada mônada representa o universo inteiro de uma determinada perspectiva, exame no qual se enfatizará as noções leibnizianas de espírito, de conhecimento e de sistemaWilling to found metaphysics toward right knowledge, Descartes denies the preceding Philosophy history on the basis that the plurality of opinions and disputes this Philosophy holds is not acceptable under the unity of true and reason. As a result, Philosophy cannot evolve toward the future unless by breaking up with the past, a rupture that operates by way of the methodic doubt. Leibniz, in contrast, advocates that the evolution of knowledge toward the discovery of new truths can and should resume what was established antecedently. This is so because, unlike Descartes, the author of Monadology conceives the plurality-unity relationship in a different way, which one has the privilege to infer from his thesis that each monad or created being represents the entire universe from a certain perspective. Now, since all representations have the same referent the world , all are true and harmonic in relation to each other, and thus what varies is how the world is represented, i.e., the degrees of distinction in the representation. Therefore, the plurality of philosophic systems results in differences (where one is more perfect than another and certain parts are more relevant than others within a system) but not in a radical heterogeneity. Indeed, precisely without considering that some convenience underlies the diversity of philosophies, one cannot attempt to conciliate them in what would be the best in them, i.e., if an irreducible heterogeneity does exist, as Descartes proposes, then there is no point of convergency. Therefore, in order to apprehend how this project of conciliation of philosophies is possible, this paper will address the thesis that each monad represents the entire universe from a certain perspective, with an emphasis on Leibnizs notions of spirit, knowledge, and system
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Bamford, Sarah Rebecca. "Nietzsche's aestheticist claim : on the relation between art and truth." Thesis, Durham University, 2003. http://etheses.dur.ac.uk/4012/.
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Nietzsche's controversial "aestheticist" claim that existence and the world are only justifiable as aesthetic phenomena provides the motivation for this thesis. The aestheticist claim is summative of Nietzsche's characteristic aestheticism, which allows for a link between the typically distinct concepts of art and truth. Although the available literature includes analysis of Nietzsche's aestheticism, no full defence of it has previously been offered. The general view seems to be that aestheticism should be treated sceptically, and as such, it remains underdeveloped within contemporary Nietzsche studies. The chief aims of the thesis are therefore to respond to this relative neglect of the aestheticist view of the art/truth relation, and to develop and defend a standard account of aestheticism. Additionally, in so doing the thesis aims to offer implicit evidence of Nietzsche's philosophy as continuous in order to raise the question of the textual periodisation technique, which lends methodological weight to the sceptical attitude towards Nietzsche's aestheticism. The question of aestheticism is contextualised within the 'Two Cultures' debate on the relation between art, truth and science and the nihilistic crisis of values in modern culture. As such, the wider significance of defending Nietzsche's aestheticism is made appreciable. Following analysis of the available readings of aestheticism, key elements are considered and the features of a standard account are identified. However, three problems which turn on issues surrounding the art/truth relation in Nietzsche are also identified: the problems of metaphysics, ethics and common ontological ground. The thesis proposes solutions to each of these in turn. Nietzsche's aestheticism is therefore defended by appeal to an interpretative link between art and truth in the terms of Nietzsche's conception of being.
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CABRAL, SABRINA ALVERNAZ SILVA. "LAS KENNINGAR: LANGUAGE AND PERSPECTIVISM." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2011. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=17632@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOEsta dissertação analisa o ensaio Las kenningar, de Jorge Luis Borges. Debruçando-nos sobre suas reflexões acerca desse recurso próprio dos poemas medievais islandeses, encontramos vez para discutir a linguagem, em geral, e a metáfora, em particular. Mostraremos mais especificamente que certo ângulo aberto pelo texto de Borges permite pensá-las de uma forma que é surpreendentemente próxima do tipo de perspectivismo descrito pelo antropólogo Eduardo Viveiros de Castro em suas reflexões sobre a vida e o pensamento ameríndio. Tal afinidade é fomentada por inusitados encontros: se o sangue, por exemplo, nas kenningar, pode ser a cerveja dos corvos; para os ameríndios, pode ser o cauim do jaguar. Destaca-se nos dois casos, conforme mostraremos, o privilégio de uma perspectiva e a predominância das relações em devir – e isso de um modo que promete subverter de forma especialmente radical o pendor logocêntrico, que tende a permanecer como matéria velha em percepções contemporâneas ocidentais sobre a palavra, mesmo entre os mais perseverantes críticos da visão representacionista da linguagem. Busca-se mostrar também como o ensaio de Borges, na contraluz do perspectivismo ameríndio, abre espaços para se repensar o jogo entre metáfora e alteridade.
This dissertation analyses Jorge Luis Borges’ essay Las kenningar. Looking on his reflexions about the kenningar - a resource typical to the icelandic medieval poetry -, a discussion on language, in general, and on metaphor, in particular, arises. It is shown specifically that an angle explored by Borges allows to think metaphor in a very close way to anthropologist Eduardo Viveiros de Castro’s perspectivism definition as found in his works on Amerindian people life and mind. Such an affinity is fomented by amusing encouters, e.g. if blood in the kenningar can be crows’ beer, to Amerindian people it can be jaguar’s cauim. In both cases, it will be shown that a certain perspective is privileged and that becoming relationships are dominant. All this ocurrs in a specially radical way that promises to subvert the logocentric penchant - which becomes “old stuff” in the contemporary western perceptions about language. It also tries to show how Borges’ essay along with Amerindian perspectivism call for a rethinking of the metaphor/alterity game.
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Neto, JoÃo Pereira da Silva. "Perpectivismo em Nietzsche: a vida como critÃrio de verdade." Universidade Federal do CearÃ, 2011. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=6584.
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CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel SuperiorO perspectivismo nietzschiano, pela abrangÃncia de suas conclusÃes, assim como pela constÃncia de sua problematizaÃÃo, merece menÃÃo especial dentro dos temas comuns à interpretaÃÃo nietzschiana. TÃo grande quanto a importÃncia do tema, talvez apenas a dificuldade de sua abordagem. Interpretar a tese perspectivista nietzschiana significa entrar em um labirinto de possibilidades criado pela ausÃncia de sistematicidade de sua elaboraÃÃo, assim como pela pluraridade interpretativa a que deu lugar entre seus comentadores. NÃo obstante o perspectivismo, levado Ãs suas Ãltimas consequÃncias, significar uma reavaliaÃÃo da verdade como valor, nos vemos na necessidade de lhe atribuir um valor de verdade, sob pena de invalidar tanto os resultados de sua adoÃÃo quanto a validade de todo o esquema conceitual nietzschiano. Assim, investigar a possÃvel pretensÃo de verdade que uma tese epistemolÃgica como o perspectivismo nietzschiano pode sustentar, significa nos colocarmos contra toda uma tradiÃÃo que se ampara em preceitos fundacionistas e realistas, e defender uma concepÃÃo de verdade a qual nÃo se pode fundar, nem pode recorrer à realidade como seu critÃrio de validade. Mergulhados assim no problema, tendo frequentemente contra, e sà em poucas ocasiÃes a favor, toda uma tradiÃÃo de comentadores, nÃo nos caberia a palavra final. De modo que, mais do que oferecer uma interpretaÃÃo conciliativa da tese perspectivista, nos debruÃamos sobre a mesma como sobre um enigma, cuja magnificÃncia nÃo reside em sua decifraÃÃo, mas em sua inextricabilidade.
The Nietzscheâs perspectivism, by the abrangency of its conclusions, as well by the constancy of his approach, deserves special mention among the common themes in the interpretation of Nietzsche. As big as the importance of the topic, just the difficulty of their interpretation perhaps. To interpretate the perspectivism on Nietzsche, means to enter into a maze of possibilities created by the lack of systematicity of their development, as well as the interpretative plurality it provoked among his commentators. Although the perspectivism, coming to its ultimate consequences, implies a reassessment of the true as a value, we saw ourself in the need to assign to her a truth value, failing to invalidate both the results of its adoption, as the validity of any nietzschean conceptual scheme. Thus, to investigate the possible claim to truth that a thesis as the nietzschean epistemological perspectivism can sustain, means put ourself stand against a whole tradition that sustains itself in foundational and realistic precepts, and defend a conception of truth which can not be found, and which can not turn to reality as its validate criterion. So, deep into the problem, and often against, and only a few occasions to favor, a whole tradition of commentators, we can not say we have the final solution. So, rather than offering an peaceful interpretation of nietzschean perspectivism, we focus on it as on a puzzle whose greatness lies not in its deciphering, but in her insolubility.
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Pereira, Eduardo Baker Valls. "Ensaio por uma criminologia perspectivista." Universidade do Estado do Rio de Janeiro, 2013. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=5330.
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A presente dissertação ensaia propõe a aplicação do perspectivismo ameríndio, conforme trabalhado na obra do antropólogo Viveiros de Castro, enquanto posição a partir da qual atuaria o criminólogo de tal forma a potencializar o reconhecimento da alteridade na relação entre produção de saber e a figura do criminalizado ou criminalizável. Para tal, utiliza a criminalização do funk proibidão através de uma série de procedimentos legais como material primário sobre o qual se realiza este movimento. O texto se divide em três momentos principais. Primeiro, a apresentação desta chave de leitura como possível para o pensamento criminológico. Segundo, aponta de que forma os atores do sistema penal não realizam uma leitura do funk proibidão que reconheça sua alteridade para este fim, a análise do discurso é utilizada. Terceiro, propõe-se uma outra leitura do funk proibidão informada pela posição perspectivista que se mostra contrastante com aquela realizada pelo sistema penal.This work attempts to apply the amerindian perspectivism, as discussed in the work of the anthropologist Viveiros de Castro, as a position through which the criminologist could act in such a way as to potencialize the recognition of the otherness in the relation between producing knowledge and the figure of the criminalized or criminalizable. For that, it uses as primary source the criminalization of the funk proibidão through a series of legal procedures. The text is compromised of three main parts. First, the proposal that such reading is possible for the criminological thought. Second, it points out in which way the agents of the penal system do not read the funk proibidão as to recognize its otherness for that, discourse analysis is used. Thirdly, it proposes another reading of the funk proibidão informed by the perspectivist position that shows itself as constrasting with made by the penal system.
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Etro-Beko, Tansy Anada. "The Political Implications of Nietzsche's Perspectivism." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/38514.
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In the first chapter of my doctoral thesis, entitled The Political Implications of Nietzsche's Perspectivism, I argue that due to conflicting passages present throughout his oeuvre, Nietzsche is best understood as a twofold metaphysical sceptic. That is, a sceptic about the existence of the external world, and consequently, as a sceptic about such a world's correspondence to our perspectives. Nietzsche presents a threefold conceptualization of 'nihilism' and a twofold one of the 'will to power.' Neutral nihilism is humanity's inescapable condition of having no non-humanly created meanings and values. This state can be interpreted positively as an opportunity to create one's own meanings and values, or negatively as a terrifying incentive to return to dogmatism. The will to power is life before and as it becomes life, the unqualified will to power, and all the realities in it, the qualifiable will to power. The combination of these ontological concepts brings me to my second chapter and to the determination of Nietzsche's general epistemology: perspectivism. Perspectivism is an admittedly created, ontologically derived interpretation of knowledge, which both entails and goes beyond relativism. Nietzsche's perspectivism is constructed to support any norm that allows for univocal evaluations, not just Nietzsche's. Moreover, it can be derived from any ontology that conceptualizes life as a unit of growth and decay and human beings as creators of all their perspectives. These two elastic concepts allow me to propose, in my third chapter, that, although his texts disavow an all-inclusive democracy in favour of a new spiritual aristocracy, on the one hand, the proper political implications of perspectivism allow for democracy, while on the other hand, Nietzsche can be read as disapproving of an all inclusive or representative democracy, yet as approving of the direct democracy that arises naturally among elite peers.
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Opas, Minna. "Ambigüedad epistemológica y moral en el cosmos social de los yine." Pontificia Universidad Católica del Perú, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/78643.
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Como muchos pueblos indígenas de la Amazonía, también los yine, de la Amazonía peruana, se adhieren a una cosmología social quese puede llamar perspectivista. Incluye una cantidad de seres intencionales que tienen alma y que en diferentes situaciones pueden transformarse en humanos, o ser vistos como tales. En este mundo de fugacidad, lo que más preocupa a los yine es la ambigüedad epistemológica inherente a la situación: nunca se puede estar completamente seguro de la condición humana de otra persona. En este artículo tratamos de examinar el aspecto de moralidad, aspecto que hasta hoy sigue poco analizado en relación con cosmologías perspectivistas. Lo hacemos a través de la investigación de las causas y consecuencias de la ambigüedad epistemológica encontrada por los yine. En el pensamiento yine, ¿cómo se conceptualiza la categoría del humano? En términos de moralidad, ¿qué diferencia a los otrosseres con subjetividad de los humanos legítimos? ¿Qué consecuencias tiene la situación ambigua en la vida humana yine? Sugerimos que entre los yine se encuentran diferentes humanidades continuas a las demás. Los distintos seres intencionales ocupan diversos puestos en el continuo moral, sin que existan límites fijos entre ellos. Ejemplos de fallos y diferencias morales se encuentran tanto en la interacción humana como en la existente entre humanos y no humanos.Like many indigenous peoples in Amazonia, also the Peruvian Yine people adhere to a social cosmology that can be called perspectivist. It includes a number of intentional beings which in different situations can transform into or be conceived of as being human. In such a transformative world, what most concerns the Yine is the epistemological ambiguity inherent in the situation: one can neverbe entirely certain of the human condition of the other person. In this paper, I shall discuss one aspect thus far little examined in relationto perpectivist cosmologies, namely morality. I shall do this by studying the causes and consequences of the epistemological ambiguity: How is the category of the human conceptualised among the Yine? In terms of morality, what separates humans from other beings with subjectivity? What consequences does this ambiguity have for the Yine daily life? I will suggest that in the Yine social cosmos a number of different human positions exist which are situated on a moral continuum without any fixed boundaries between them. Examples will be drawn from both the interaction between legitimate Yine humans and between humans and non-humans.
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Bonalume, Anna. "Effet, interprétation, croyance, communauté : aspects pragmatistes de la philosophie de Nietzsche à la lumière de Peirce." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEE019.
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Nous proposons dans ce travail une analyse des conceptions épistémologiques et éthiques de Nietzsche à la lumière du pragmatisme de Peirce. Peirce est reconnu comme sémioticien et logicien, mais, à la différence de Nietzsche, a souvent été négligé comme philosophe au sens strict : c’est selon cette perspective que nous présentons certaines de ses conceptions. Nous avons, à cette fin, tout particulièrement examiné chez les deux auteurs les concepts d’effet, d’interprétation, de croyance et de communauté. Puisqu’ils ne se sont jamais lus ni rencontrés, nous avons adopté trois méthodes : la méthode de la recherche historique, l’analyse critique des textes et la méthode herméneutique. Notre étude est, suivant ces axes méthodologiques, divisée en trois parties : histoire, épistémologie et éthique. L’idée à la base de cette recherche résulte du fait que Nietzsche et Peirce envisagent tous deux le problème de la connaissance comme celui de la disjonction entre la dimension théorique et la dimension pratique. L’analyse de leurs références et de leurs influences communes, notamment celle de Darwin et des idées évolutionnistes, permet de repérer la source d’un certain nombre de concepts épistémologiques qu’ils partagent. Le pragmatisme de Peirce et la philosophie perspectiviste de Nietzsche attribuent un rôle central aux concepts d’effet, d’action et de croyance. Chez Peirce la théorie de l’inférence, l’analyse du signe, la maxime pragmatique et la conception de la croyance-habitude mettent en valeur trois aspects fondamentaux de la connaissance : la nécessité de considérer les idées à partir de leurs effets pratiques sensibles et concevables, l’importance de penser ces idées comme des signes dans un processus inférentiel, et de considérer la connaissance comme une opération hypothétique et expérimentale. Ces concepts se retrouvent chez Nietzsche dans la formulation de la généalogie, du perspectivisme et de la volonté de puissance. Notre thèse soutient que l’épistémologie des deux auteurs présente des similarités, à retrouver en particulier dans leurs conceptions de la valeur pratique, hypothétique et expérimentale de la connaissance, mais également des différences essentielles, comme le rôle attribué à la logique. Leur traitement respectif de la question éthique présente un certain nombre de dissemblances que nous allons explorer notamment à travers le concept de communautéIn this study, we will propose an analysis of Nietzsche's epistemological and ethical conceptions in the light of Peirce's pragmatism. Peirce is recognized as a semiotician and a logician, but, unlike Nietzsche, has often been neglected as a philosopher in the strict sense: it is from this perspective that we present some of his conceptions. To this end, we have particularly examined in both authors the concepts of effect, interpretation, belief and community. Since they never read their respective works or met, we adopted three methods: the historical research method, the critical analysis of the texts and the hermeneutical method. Our study is, according to these methodological axes, divided into three parts: history, epistemology and ethics. The idea underlying this research results from the fact that Nietzsche and Peirce both consider the problem of knowledge as that of the disjunction between the theoretical and the practical dimension. The analysis of their references and of their common influences, notably that of Darwin and the evolutionary ideas, makes it possible to identify the source of a certain number of epistemological concepts that they share. Peirce's pragmatism and Nietzsche's perspectivist philosophy attribute a central role to the concepts of effect, action, and belief. According to Peirce the theory of inference, the analysis of the sign, the pragmatic maxim and the conception of belief-habit highlight three fundamental aspects of knowledge: the necessity of considering ideas from their sensible and conceivable practical effects, the importance of thinking these ideas as signs in an inferential process, and of considering knowledge as a hypothetical and experimental activity. These concepts are found in Nietzsche’s late works through his formulation of genealogy, perspectivism and will to power. Our thesis argues that the epistemology of the two authors presents similarities, to be found especially in their conceptions of the practical, hypothetical and experimental value of knowledge, but also essential differences, such as the role attributed to logic. Their respective treatment of the ethical question presents a number of dissimilarities that we will explore, thanks to the concept of community
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Melo, Rebeca Furtado de. "Vida como vontade de poder: perspectivismo, metafísica e niilismo no pensamento de Nietzsche." Universidade do Estado do Rio de Janeiro, 2011. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=3017.
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Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de JaneiroFundação de Amparo à Pesquisa do Estado do Rio de Janeiro
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
A presente dissertação tem como objetivo principal descrever, em suas especificidades e abrangência, o conceito de vontade de poder no pensamento nietzschiano, mostrando como a metafísica, em sua essência moral, pode ser entendida a partir desse pensamento. A partir do diálogo nietzschiano com pensadores da tradição, pretende-se analisar o conceito de metafísica e como ele possibilita o momento histórico denominado morte de Deus, que desencadeia a experiência do niilismo. Ao descrever o desenvolvimento do pensamento Ocidental, o texto busca evidenciar porque Nietzsche pode denominar a história da metafísica como vontade de verdade. A partir daí, se reconstrói a relação fundamental existente entre as noções de verdade e conhecimento nas nuances de cada época do pensamento metafísico, mostrando como tal processo culmina, no pensamento nietzschiano, com o questionamento acerca do próprio valor da verdade. Por outro lado, a dissertação pretende mostrar como a morte de Deus e o niilismo possibilitam, de certa maneira, o surgimento da própria filosofia nietzschiana, defendendo que o perspectivismo e a vontade de poder são pensamentos possibilitados pelo próprio desenvolvimento histórico da metafísica.
This dissertation intends to describe, in its specificity, the concept of will to power in Nietzsche's thought, showing how the metaphysics can be understood from this thought. From the dialogue between Nietzsche and thinkers of the tradition, this study intends to analyze the concept of metaphysics and the historical moment called the "death of God", together with nihilism. In describing the development of Western thought, the text seeks to show why Nietzsche might call the history of metaphysics the will to truth. Therefrom, it reconstructs the fundamental relationship between the notions of truth and knowledge in the nuances of each season of the metaphysical thought, showing how this process culminates in Nietzsche's thought, with the questioning of the value of truth. The other hand, the dissertation aims to show how the death of God and nihilism make possible, in a sense, the emergence of Nietzsche's own philosophy, arguing that the will to power and perspectivism are thoughts made possible by the historical development of metaphysics.
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Neto, João Evangelista Tude de Melo. "Nietzsche: o eterno retorno do mesmo, a transvaloração dos valores e a noção de trágico." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-28082013-101508/.
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O principal objetivo de nossa tese foi examinar de que maneira a doutrina do eterno retorno do mesmo se relaciona com o projeto de transvaloração dos valores e com a noção nietzschiana de trágico. Para efetivar nosso intento, realizamos, primeiramente, uma investigação acerca da esfera cosmológica da doutrina do eterno retorno. Em segundo lugar, promovemos a relação entre esse âmbito cosmológico do eterno retorno e o projeto de transvaloração dos valores. Essa relação deu ensejo a duas problemáticas para as quais tentamos dar resposta nas duas últimas partes de nossa tese. Nesse sentido, tentamos responder à primeira problemática que chamamos de o problema do determinismo no eterno retorno esclarecendo a noção nietzschiana de trágico e tentando mostrar de que forma ela está relacionada com a doutrina do eterno retorno e com o projeto de transvaloração dos valores. Por fim, propomos uma resposta à segunda problemática, a saber, a incompatibilidade entre o perspectivismo e a cosmologia do eterno retorno do mesmo.The main aim of this thesis is to examine how the doctrine of the eternal recurrence of the same is related to the project of transvaluation of values and to the Nietzschean notion of tragic. To accomplish this purpose, first we examined the cosmological sphere of the doctrine. Secondly, we promote the relationship between this cosmological context and the project of transvaluation of values. Two problems have emerged from this relationship to which we tried answering in the last two parts of the thesis. We tried answering the first problem that we called the problem of determinism in the eternal return clarifying the Nietzschean notion of tragic and showing how it is related to the doctrine of the eternal return and to the project of transvaluation of values. Finally, we propose an answer to the second problem, namely the incompatibility between perspectivism and cosmology of the eternal return of the same.
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ARAÚJO, CÉLIA CÂMARA DE. "LANGUAGE, CHILDHOOD AND PERSPECTIVISM IN WITTGENSTEIN S LATE WRITINGS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2016. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=27790@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Esta pesquisa examina cenas de alteridade radical entre crianças e adultos nos escritos maduros de Wittgenstein. Demonstra-se como tais cenas ajudam a construir uma visão da linguagem como forma de vida, capaz de recusar tanto o universalismo como o relativismo, em benefício de uma compreensão perspectivista. Os escritos de Ludwig Wittgenstein posteriores ao Tractatus Logico-Philosophicus, obra escrita ainda nos seus anos de juventude, são mais frequentemente compreendidos como um pensamento que tende ao relativismo, opondo-se, portanto, frontalmente ao trabalho inicial do filósofo. Esta pesquisa aponta para uma filosofia única, nos termos da interpretação que lhe dá o filósofo e pesquisador brasileiro Bento Prado Jr., para quem o télos da filosofia wittgensteiniana jamais se modificou. Assim, nem universalismo, nem relativismo seriam contemplados pelo pensamento de Wittgenstein, havendo, isto sim, uma filosofia perspectiva, aproximável, sob certos aspectos, daquelas que encontramos, por exemplo, em Nietzsche e Deleuze. Para melhor entendimento do perspectivismo na filosofia de Wittgenstein, e, em consonância com o projeto de pesquisa a que nos vinculamos, procedeu-se à análise do que se pode chamar de cenas de alteridade radical nos escritos wittgensteinianos – experimentos de pensamento que comparecem com muita frequência nos últimos escritos do filósofo. Trata-se de cenas imaginárias que figuram encontros, perplexidades e incompreensões entre selvagens e civilizados, loucos e sãos, orientais e ocidentais, crianças e adultos, e assim por diante. Nesses experimentos, manifesta-se o rigor do trabalho crítico de Wittgenstein sobre a linguagem e o significado, sempre concomitante à sua crítica da metafísica. Este trabalho se concentrou na identificação e análise de cenas relacionadas à alteridade adulto vs. criança, assumindo que o conceito de infância pode ser alargado em relação ao período cronológico a que frequentemente está vinculado, como propõe o filósofo italiano Giorgio Agamben. Averiguou-se, a partir do exame dessas cenas, em que medida essa alteridade funciona como índice de perspectivismo nos escritos da fase mais madura de Wittgenstein e em que medida as cenas de alteridade deixam entrever a ideia wittgensteiniana de forma de vida. Para compreender a elusiva noção de forma de vida em Wittgenstein, não nos esquivamos também de um encontro com a antropologia – área cujas preocupações centrais estão reconhecidamente presentes nos escritos do filósofo vienense. Privilegiamos, nesse encontro, o trabalho etnofilosófico do antropólogo Eduardo Viveiros de Castro. A análise do Corpus wittgensteiniano em contágio com a etnofilosofia de Viveiros de Castro indica pontos de convergência entre o pensamento de Wittgenstein – e o das filosofias perspectivistas em geral – e a cosmologia ameríndia tal como apresentada por Viveiros de Castro. A pesquisa empreendida dá a ver uma modalidade wittgensteiniana de perspectivismo, as formas singulares com que o filósofo permite acolher uma multiplicidade de mundos na recusa básica da ideia de visão do mundo, na implosão da partição sujeito/objeto, no laço entre filosofia e poesia.
This research focuses specifically on the examination of scenes of extreme alterity between children and adults, with the aim of demonstrating the way in which these scenes help to construct a vision of language as a form of life, managing to reject universalism as well as relativism, favouring instead a perspectivist understanding. Ludwig Wittgenstein s writings post-Tractatus Logico-Philosophicus, a work he completed in his younger years, are more often than not interpreted with a way of thinking which tends towards relativism and which directly contradicts the first work of the philosopher, most commonly interpreted as a work that tends towards universalism. This research points towards a singular philosophy, in terms of the interpretation put forward by Brazilian researcher and philosopher Bento Prado Jr., according to whom the telos of Wittgensteinian philosophy has never wavered. Thereby, neither universalism nor relativism are contemplated in the Wittgensteinian thinking, rather a perspective philosophy, comparable in certain aspects to the philosophy of, for example, Nietzsche and Deleuze. For a better understanding of perspectivism in Wittgenstein s philosophy, in harmony with the research project that we have adhered to, an analysis of what can be called scenes of radical alterity in Wittgenstinian writing has been undertaken – a type of thought experiment that occurs with great frequency in the late work of the philosopher. This appears in the form of imaginary scenes which depict encounters, perplexities and misunderstandings between savage and civilised individuals, crazy and sane individuals, easterners and westerners, children and adults, and so on. In these experiments, the rigour of Wittgenstein s critical work on language and meaning manifests itself, ever concomitant to his criticism of metaphysics. This work has been centered on the identification and analysis of scenes relating to adult versus child alterity, by assuming that the concept of childhood may be extended in relation to the chronological period with which it is frequently associated, as Italian philospher Giorgio Agamben proposes. The examination of such scenes has allowed the investigation into the extent to which this alterity works as an indication of perspectivism in the late writings of Wittgenstein and the extent to which the scenes of alterity illustrate the Wittgensteinian idea of the form of life. In order to understand the elusive notion of form of life according to Wittgenstein, we also must not avoid the ties to anthropology – the central questions of which are demonstrably present in the writings of the Viennese philosopher. In doing this, we give privilege to the ethnophilosophical work of anthropologist Eduardo Viveiros de Castro. The analysis of the Wittgensteinian corpus, coupled with the ethnophilosophy of Viveiros de Castro, indicates points of convergence between Wittgensteinian thought – and that of perspectivist philosophers in general – and Amerindian cosmology such as that presented by Viveiros de Castro. The research carried out sheds light on a Wittgensteinian form of perspectivism, the singular forms with which the philosopher allows the existance multiple worlds in the basic rejection of the idea of a world vision, in the implosion of the subject/object partition, in the ties between philosophy and poetry.
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Brahim, Adriana Cristina Sambugaro de Mattos. "Perspectivismo critico, interpretação discursiva e interação pedagogica : subsidios para uma proposta de leitura critica a partir do livro didatico de ingles como lingua estrangeira." [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/269773.
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Orientador: Maria Rita Salzano MoraesTese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: Esta investigação foi realizada através da abordagem qualitativa de pesquisa, do tipo pesquisa-ação, orientada por reflexões teóricas sobre concepções de discurso, leitura crítica e tipos de interação pedagógica. O objetivo foi avaliar - através de análises de eventos pedagógicos selecionados a partir da interação em sala de aula - uma proposta de intervenção pedagógica em um contexto de formação de professores de inglês, ou seja, o Curso de Letras. Essa proposta foi guiada pelo "perspectivismo crítico" a partir do qual sugerimos uma prática de leitura que contemplasse, por um lado, os textos e o tema ("o mundo do trabalho") presentes no livro didático de inglês, e, por outro, textos externos, de mesmo tema, que apresentassem perspectivas discursivo-ideológicas diferentes. Sendo assim, nossa análise teve como corpus as análises pré-pedagógicas e cinco aulas registradas em que atuamos como professora-formadora/pesquisadora, a partir das quais investigamos os efeitos de vários tipos de interação pedagógica que ocorrem no processo de leitura crítica que parte de uma interpretação textual, para então chegar a uma interpretação do discurso, apoiando os alunos na reflexão sobre aspectos ideológicos subjacentes, levando-os a um posicionamento de aliança ou de resistência. Para isso, o estudo foi teoricamente embasado por concepções de análise crítica do discurso, leitura crítica e por tendências interacionistas neo-vygotskianas. As análises nos mostraram que uma aula de leitura que se quer crítica pode acontecer através de diferentes tipos de interação pedagógica, sendo em alguns momentos mais e, em outros, menos contingentes. O processo de reflexão crítica sobre discursos deve partir, necessariamente, de um entendimento do discurso em si. Como professora-formadora tivemos, em alguns momentos, um papel importante de apoio nas interpretações textuais e discursivas e, em outros momentos, os alunos mostraram autonomia nas interpretações discursivo-ideológicas. Concluímos que é possível fazer um trabalho de leitura crítica com textos de um livro didático se o professor-formador alterar o modo de utilização do material, inserindo outros textos sobre o mesmo tema que apresentem perspectivas discursivo-ideológicas diferentes.
Abstract: This investigation was carried out through a qualitative approach study and action research, supported by theories about discourse analysis, critical reading and pedagogical interaction. The main goal was to evaluate a pedagogical proposal in an EFL teacher education course. This proposal was based on the critical perspectivism - a pedagogical practice which uses texts and theme (the world of work) from an EFL textbook and other authentic texts. All these texts have different ideological perspectives. The corpora were the pre-pedagogical analyses and five registered classes that were analysed to investigate the different types of pedagogical interaction effects. This was carried out in a critical reading process, which initiates with text interpretation, leading to discourse interpretation and supporting the students in the process of ideological critical reflection, therefore positioning them differently.The analyses showed that a critical reading class can take place in either a onological or a dialogical way. The critical reflection process has to start by an understanding of the discourse itself. As a researcher and an educator-teacher we had an important role concerning the scaffolding to lead students to different discourse positionings; on the other hand they had some autonomy. We have also concluded that it is possible to make a critical pedagogical work with texts from an EFL textbook if the educator-teacher changes the way of using the textbook adding to his work texts with different ideological perspectives.
Doutorado
Lingua Estrangeira
Doutor em Linguística Aplicada
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Mattos, Fernando Costa. "Nietzsche e o primado da prática: um espírito livre em guerra contra o dogmatismo." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-01112007-140014/.
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A presente tese apresenta uma reflexão sobre o perspectivismo nietzschiano e sua relação com o projeto de uma transvaloração dos valores, ao qual estaria subordinado. Daí falarmos num \"primado da prática\" sobre a teoria a partir de um paralelo com o pensamento kantiano, que nos fornece elementos para pensar, por exemplo, a possibilidade de um discurso \"normativo\" mesmo ali onde os aspectos \"descritivos\" da cosmologia pareciam sufocar a capacidade do homem para a ação. Torna-se plausível, desse ponto de vista, a idéia de uma \"guerra filosófica\", conduzida sob o signo do espírito livre e de sua liberdade de tipo nobre, contra o dogmatismo que teria marcado os vários empreendimentos filosóficos da história ocidental. Graças ao duplo ponto de vista de inspiração kantiana, porém, e ao propósito de não aceitar acriticamente a \"letra do texto\", uma tal guerra deixaria de atrelar-se à defesa da aristocracia e poderia associar-se a certos ideais dessa mesma tradição cultural que Nietzsche teria pretendido implodir, entre eles a liberdade individual e de criação cuja efetividade parece depender, em princípio, de um certo pressuposto democrático.This work presents a reflection on Nietzsche\'s perspectivism and its relation to the project of a transvaluation of values, on which it would be dependent. That\'s why we conceive a \"primacy of practice\" over theory based on a parallel with Kant\'s philosophy, which enables us to conceive the possibility, for example, of a \"normative\" speech even where the \"descriptive\" elements of cosmology seemed to suppress man\'s capacity to act. It becomes plausible, from that point of view, to think of a \"philosophical war\", carried under the ideal of the free spirit and its noble freedom, against the dogmatism that would be present in all philosophical enterprises in occidental history. Thanks, though, to a Kant inspired double point of view, and to the purpose of not acritically accepting the \"exact meaning\" of Nietzsche\'s word, such a war would no more be bound to the support of aristocracy, and could be tied to certain ideals of this same cultural tradition that Nietzsche would have intended to destroy. Among such ideals, there would be individual freedom, and freedom of creation, whose effectiveness seems, in principle, to depend on a certain democratical pressuposition.
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Barbara, Lenin Bicudo. "Simmel e a analogia: investigações sobre uso e os aspectos epistemológicos da analogia na Soziologie e na Philosophie des Geldes de Georg Simmel." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8132/tde-15032013-104535/.
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Neste estudo, trato do papel do raciocínio analógico no pensamento de Georg Simmel (1858-1918), um dos fundadores da sociologia alemã. Meu objetivo aqui é compreender o procedimento analógico como um traço fundamental da teoria social e da epistemologia de Simmel. É possível resumir o primeiro passo para a realização desse objetivo como uma reconstrução daqueles fragmentos da história do conceito de analogia que influenciaram seu pensamento. Busquei, em seguida, coletar todas as ocorrências de analogia que fui capaz de encontrar (e identificar enquanto tais) em meio aos livros de Simmel que mais teriam influenciado a sociologia (a saber: a Philosophie des Geldes e a Soziologie) construindo, assim, um índice abrangente para tais analogias. Finalmente, procurei analisar algumas das analogias coletadas em detalhe, mantendo o foco naquelas que, a meu ver, lançam alguma luz ou estão de algum modo relacionadas a outros traços fundamentais do pensamento sociológico e filosófico de Simmel.In this study I deal with the role of analogical reasoning in the thought of Georg Simmel (1858-1918), one of the founders of German sociology. My aim here is to grasp the analogy-making as a key feature of Simmels social theory and epistemology. The first step in this direction can be summed up as a recollection of those fragments of the history of the analogy concept which most likely influenced Simmels thought. Secondly, I endeavored to collect all the instances of analogy that I could find (and identify as such) from those of his books which are deemed to be the most influential ones to sociology (viz., the Philosophie des Geldes and the Soziologie) elaborating, as a result, a broad index of such analogies. And finally I sought to analyze in minute detail some of the collected analogies, focusing on those which, on my view, shed light on or bear some relation to other key features of Simmels sociological and philosophical thought.
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Pinto, Rodrigo Hayasi. "A noção de perspectivismo na filosofia de Blaise Pascal." Universidade Federal de São Carlos, 2006. https://repositorio.ufscar.br/handle/ufscar/4757.
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The aim of this thesis is to understand Blaise Pascal's philosophical conception of science and morality on the basis of a more fundamental notion the notion of perspectivism. By not basing knowledge on ultimate and absolute terms, the French philosopher pointed the way to a new kind of knowledge, no longer guided by metaphysics, but by a hypotheticaldeductive ideal. This new kind of knowledge was to have provisional principles as points of departure, their rôle being that of epistemological perspectives in the sphere of science and practice.
O objetivo da presente tese é compreender a concepção filosófica de Blaise Pascal, tanto em sentido epistemológico, quanto moral, a partir de uma noção fundamental, a noção de perspectivismo . No nosso entender, ao não fundamentar o conhecimento em termos últimos e absolutos, o filósofo francês teria apontado para um novo tipo de conhecimento, não mais orientado pela metafísica, mas guiado por um ideal hipotético-dedutivo. Esse novo tipo de conhecimento, por sua vez, estaria relacionado à adoção de princípios provisórios como pontos de partida, os quais desempenhariam o papel de perspectivas epistemológicas, na esfera científica e prática.
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SANTANA, CAROLINA RIBEIRO. "PACIFIER LE DROIT: DECONSTRUCTION, PERSPECTIVISM ET JUSTICE AU DROIT INDIGÈNISTES." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2010. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=16681@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOL’expression pacifier la loi fait référence au traitement fait aux indigènes pendant les années de la colonisation et de peuplement du Brésil. Il fut nécessaire de pacifier les féroces indigènes du littoral et de l’intérieur du pays afin que le projet de la métropole puisse être réalisé. Pacifier l’indien regroupe plusieurs comportements différents, allant de l’évangélisation à des massacres impitoyables. Voilà le thème de cette recherche. Le premier chapitre présente une analyse des lois et des politiques indigènes du XVIe au XXe siècle, décrivant la soumission des peuples indigènes au moyen de la loi. Avec le développement des études anthropologiques et la résorption de leur biais ethnocentrique, le désir indigène de pacifier le blanc, qui se reflète dans la recherche d’une terre sans maux où les blancs n’amèneraient pas mort et maladies, a été mis en lumiére. Le deuxième chapitre présente l organisation et la participation des dirigeants indigènes à l Assemblée Nationale Constituante de 1987, épisode le plus important de la politique brésilienne envers les populations indigènes. Le chapitre retrace les préoccupations de ces populations quant à la démarcation de leurs terres, l espoir qu’elles ont placé dans l élaboration de la grande loi des blancs ainsi que les obstacles qu elles rencontrèrent pendant ce processus. Enfin, le troisième chapitre fait le constat que, même après des années de législation indigéniste et une certaine participation des populations indigènes dans l’élaboration des lois qui les concernent, le droit n’a pas été capable de fournir une réponse suffisante et nécessaire à ces populations. Grâce à la pensée de la déconstruction, combinée au perspectivisme amérindien, on a pu analyser l application et l interprétation du droit de manière critique, afin de pointer les directions qu’il peut suivre pour rendre justice à la singularité et à la particularité des sociétés, des peuples et des personnes indigènes.
A expressão pacificar o direito remete ao tratamento despendido aos indígenas brasileiros durante os anos de colonização do Brasil. Era preciso pacificar os índios bravos do litoral e dos sertões para que o projeto da Metrópole pudesse ser levado a cabo. Pacificar o índio requeria diversas atitudes que iam desde a catequização até impiedosos massacres. Este é o tema que impulsiona este trabalho. O primeiro capítulo apresenta uma análise de leis e políticas indigenistas dos séculos XVI a XX, demonstrando a sujeição dos povos indígenas por meio do direito. Com o desenvolvimento dos estudos antropológicos, cujo viés tornou-se menos etnocêntrico, descobriu-se que entre os índios também havia o desejo de pacificar o branco, que se refletia na busca por uma terra sem males onde os brancos não trouxessem mortes e doenças. O capítulo segundo apresenta a organização e participação das lideranças indígenas no momento político brasileiro de maior importância para as populações indígenas, a Assembléia Nacional Constituinte de 1987. O desenrolar deste capítulo demonstra os anseios destes povos pela demarcação de suas terras, a esperança que depositaram na elaboração da grande lei dos brancos, bem como os percalços que encontram nesta caminhada. Por fim, o capítulo três constata que, mesmo após anos de legislação indigenista e, até mesmo, após alguma participação dos povos indígenas na elaboração das leis que lhes dizem respeito, o direito não foi capaz de oferecer uma resposta suficiente e necessária a esses indivíduos. Com o pensamento da desconstrução, somado ao perspectivismo ameríndio, analisou-se a aplicação e interpretação do direito de maneira crítica, a fim de apontar direções possíveis que o direito possa seguir em busca de se fazer justiça à singularidade e peculiaridade das sociedades, povos e indivíduos indígenas.
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Joakim, Olsson. "Knowledge, truth and the life-affirming ideal in Nietzsche’s perspectivism." Thesis, Uppsala universitet, Avdelningen för teoretisk filosofi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-340449.
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Neves, Wainer Furtado. "Cultura e política: o perspectivismo da grande política em Friedrich Nietzsche." Universidade Federal do Maranhão, 2017. http://tedebc.ufma.br:8080/jspui/handle/tede/1715.
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This paper proposes to demonstrate the existence, in Nietzschean thought, of a philosophical concern, albeit unsystematic and, to some extent, ambiguous, concerning politics, understanding it as a fundamental part of its major project of transvaluation of All the values that, in this way, allow us to sketch the theoretical elements of such political philosophy, since we understand that the horizon opened by political perspectivism in Nietzsche contemplated the "overcoming" by the "elevation" of man, through the step of transvaluation, to Therefore, to be able to legislate the creation of values that are affirmative of life, therefore, this condition is favorable to the new legislators (legislators of the future), capable of creating a new language as an instrument of the Large Policy. Concept that can be understood as a condition for overcoming Modernity, be it political and / or cultural, launched to the future under the indication of a new future, a new land; Since it would be an action to transcend all existing values, to establish a new form of government on earth, aiming at a reaffirmation of life through the will of power, thinking, for this, man as inventor of a New future and a creator of himself. In order to reach a broad but not unambiguous understanding of this political perspective, we will expose Nietzsche's considerations about the increasing secularization of Christianity in the political-social movements of modernity, infiltrated by various political forms such as nationalism, liberalism, patriotism, Socialism, anarchism, democracy; As well as his diagnosis of the decadence of Western civilization and its inclination to the aristocratic and undemocratic tendency. In addition, we will offer at least approximate clarification of certain metaphors (concepts) related to the Large Policy, namely: beyond man, nihilism, legislators of the future, landlords, transvaluation, genealogy and language.
O presente trabalho propõe-se a demonstrar a existência, no pensamento nietzschiano, de uma preocupação filosófica, muito embora assistemática e, sob certa medida, ambígua, concernente à política, compreendendo-a como parte fundamental do seu ―projeto‖ maior de transvaloração de todos os valores que, desse modo, nos possibilita esboçar os elementos teóricos de tal filosofia política, haja vista entendermos que o horizonte aberto pelo perspectivismo político em Nietzsche contemplou a ―superação‖ pela ―elevação‖ do homem, mediante o passo da transvaloração, para então, ter este condições de poder legislar a criação de valores que fossem afirmativos da vida, portanto, condição esta favorável aos novos legisladores (legisladores do futuro), capazes de criar uma nova linguagem como instrumento da Grande Política. Conceito que pode ser entendido como uma condição para a superação da Modernidade, seja ela política e/ou cultural, lançada ao futuro sob a indicação de um novo porvir, uma nova terra; uma vez que, seria uma ação no sentido de transvalorar todos os valores já existentes, para estabelecer uma nova forma de governo sobre a terra, visando uma reafirmação da vida através da vontade de potência, pensando, para isso, o homem enquanto inventor de um novo porvir e um criador de si. Para alcançar uma compreensão ampla, porém não destituída de ambiguidades, desse perspectivismo político, exporemos as considerações de Nietzsche sobre a crescente secularização do cristianismo nos movimentos político-sociais da Modernidade, infiltrada nas diversas formas políticas, tais como, nacionalismo, liberalismo, patriotismo, socialismo, anarquismo, democracia; bem como seu diagnóstico da décadence da civilização ocidental e sua inclinação para a tendência aristocrática e antidemocrática. Além disso, ofereceremos um esclarecimento, pelo menos aproximado, de certas metáforas (conceitos) relacionadas à Grande Política, a saber: além-do-homem, niilismo, legisladores do futuro, senhores da terra, transvaloração, genealogia e linguagem.
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Giraldo, Herrera César Enrique. "Sweet dreams rocking Viking boats : biocultural animic perspectivism through Nordic seamanship." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=195798.
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This thesis explores animic and perspectivist notions in the context of Nordic Seamanship with a biocultural framework. It examines the history, cosmologies, terminology, practices, physiology and phenomenology of Nordic crafts and arts of boat building, rope-making, seafaring and fishing. Rope-making, its molecular basis and the social organization in a boat reveal the way in which physical and social bodies coalesce in the harmonies of the differing intentionalities of their constituents, forming symmetric hierarchical structures, which are at the basis of Nordic egalitarian and individualistic society. Through the enskillment in seafaring and fishing, we explore the perspectival transformations involved in nausea; the development of sea-legs (the attunement to the rhythms of the sea), fishiness (empathy with the fish) and the meiths (a system navigation, perception and theorization of the coastal environment), showing the role of normal microbial biota in the perception and interactions with the environment. Based on the experience at sea, it is suggested that the ontologies developed through the interactions of seamanship constituted a cosmology that influenced the development of the Medieval Perspectivist theories in Natural Philosophy, Norse poetry and hermeneutics, which were means of secularization of pagan knowledge in the Nordic conversion to Christianity. Elaborating on some aspects of medieval perspectivist theory through their comparison with Amerindian animic theories and the biology of the eye it is suggested that its morphology entails an entoptic (inner-vision) microscopy, affording a means of visual perception and interaction with microbial entities. Finally, with the aid of a Treponema pallidum, a transatlantic traveller with a copious Amerindian mythology, it is shown that animic notions about spirits, dwarves and gods are coherent with an ecological physiology that takes into account microbial sociality and their role, both in health and in disease, in our metabolism, perception and relations with the environment in particular ecological communities. In so doing, it demonstrates that animic perspectivist ontologies are compatible with a naturalism that takes into account intentionality as a generalized physical property constituent of beings and things, and therefore sociality as generalized characteristic of the interactions between beings/things in the environment.
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McClure, Faith M. ""At the Still Point of the Turning World"." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/art_design_theses/82.
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The history of landscape painting in the West has dictated and reiterated a phenomenological point-of-view derived from the Cartesian coordinate plane system. After having journeyed to northern India for eight months, I became influenced by other pictorial conceptions of space, namely the radial cosmological mandalas of Tibetan Buddhism and yantras of Hinduism. Unable to fully eliminate the coordinate plane system from the recess of my mind, I embarked upon a creative journey through consciousness in which my own studio practice provided the means to construct a new orientation, not only in terms of the perceivable, external world, but within the realm of my own embodied mind.
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Espinosa, Joanna. "La représentation de l'Indien dans la cinématographie brésilienne : de la vision colonialiste au perspectivisme amérindien." Thesis, Paris 1, 2014. http://www.theses.fr/2014PA010608.
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Afin d’appréhender la construction diachronique de l’image des Indiens dans la cinématographique brésilienne, au fil des années et des courants, il est nécessaire dans un premier temps de revenir à la période des conquêtes, dans le but de sonder les premiers fondements de l’idéologie nationale. Les premières images construisent un amalgame historico-mythique du « bon sauvage » et provoquent peur et fascination face à des pratiques célébrées – tel l’homme en harmonie avec la nature – ou au contraire méconnues et à l’opposé de nos mœurs – tels l’anthropophagie rituelle et le cannibalisme. Ces premières images fondées par le Vieux Continent vont figer les imaginaires et générer les bases d’une image exotique dont il va être difficile de se détacher. Au fil des siècles, le Brésil, pays métissé où subsistent les traditions des européens, auxquelles viennent se greffer les pratiques indigènes et les mœurs africaines, va être en proie à de fortes dissensions entre régionalisme et nationalisme. Cette recherche va tenter de reconstruire le regard porté sur cette communauté et d’en comprendre les mécanismes de rejet et d’identification encore très actuels, à partir des images produites au cours du XVIe siècle et dans les siècles subséquents, avec l’avènement de la photographie, puis de la production cinématographique et audiovisuelle qui relancèrent un soudain et vif intérêt pour (et par) les communautés indigènes. Afin d’aller plus loin dans l’entendement de la métaphysique amérindienne, Eduardo Viveiros de Castro préconise une transposition conceptuelle où la pensée amérindienne se substitue à la pensée dominante. Ce décentrement anthropologique met sur le même pied d’égalité les deux paradigmes, et permet de porter un autre regard sur cette construction historique. A partir de ce nouveau corollaire, nous allons tenter de rétablir l’équilibre entre les différents points de vue et de soulever les avancées ou défaillances de la représentation de l’image des Indiens de nos joursIn order to comprehend the diachronic construction of the image of Indians in Brazilian cinematography throughout the years and trends, it is necessary, firstly, to return to the period of conquests, in order to survey the early foundations of national ideology. The first images construct a historical-mythical amalgam of the “noble savage” and provoke fear and fascination before celebrated practices – such as man’s harmony with nature – or, to the contrary, obscure pratices as well as those opposed to our customs – such as ritual anthropophagy and cannibalism. These first images founded by the Old Continent fix imaginaries and generate the bases of an exotic image that will become difficult to resist. Over the centuries, Brazil, a mixed country where European traditions subsist on and are grafted by indigenous practices and African customs, has been beset by strong disagreements between regionalism and nationalism. This research attempts to reconstruct the gaze cast upon this community and to understand the mechanisms of rejection and identification that still exist today using images produced during the sixteenth century and subsequent centuries with the advent of photography, and then of cinematographic and audiovisual production, which revived a sudden and keen interest for (and of) indigenous communities. To go further in the comprehension of Amerindian metaphysics, Eduardo Viveiros de Castro advocates a conceptual transposition where Amerindian thought replaces dominant thought. This anthropological off-centering places both paradigms on an equal footing and permits another view of this historical construction. Taking this new corollary as a point of departure, we attempt to restore a balance between the different points of view and to point out the progresses or failures of the representation of the image of Indians today
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Laborde, Paul. "La poésie aveugle : pour une éthique pragmatique de la lecture." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040032.
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On n’aborde jamais un texte sans une série d’acquis et de présupposés. Ceux-ci déterminent l’idée que l’on se fait du langage, du sens, du texte, de la littérature, de l’écrivain, de la lecture. Tout un ensemble d’idées non-formulées viennent conditionner l’expérience que l’on fait du texte. Dès lors, une image de la littérature opère inconsciemment dans l’esprit du lecteur et tend à limiter le panel d’expériences que celui-ci peut faire de l’œuvre. Nous croyons que cette image procède d’une certaine science critique, héritière d’une tradition philosophique qui valorise la connaissance en premier lieu. La littérature est alors asservie au projet cognitif que la communauté se donne. Nous avons souhaité proposer un nouvel abord du texte qui puisse débrider les connexions possible à celui-ci. Une approche pragmatique et empirique qui s’attache davantage à maximiser le gain éthique et existentiel en germe dans la relation à l’œuvre littéraire qu’à dégager une saisie conceptuelle de ce que serait l’œuvre. Non plus cerner ce que le texte voudrait dire, mais multiplier les branchements. Pour appuyer cette nouvelle présentation, nous avons étudié la relation entretenue par trois poètes avec la peinture (Artaud, Michaux, du Bouchet). Nous avons tenté de démontrer que leur relation au langage impliquait une autre manière de lire - davantage tournée vers les conséquences affectives et perceptives de l’expérience. En même temps que la critique d’une certaine perspective dominante sur la littérature (conventionnalisme, herméneutique, phénoménologie...) notre thèse propose, éclairée par une pluralité de regards (philosophes, peintres, poètes, tradition judaïque), un nouveau champ d’expérienceOne can’t approach a text without a series of presupposed knowledge determining the idea one makes about language, meaning, text, literature, the writer and reading. A whole ensemble of unformulated ideas influences the experience of the text one can have. Then, an image of what literature is or supposed to be operates secretly in the reader’s mind - limiting the spectrum of experiences. We believe that image proceeds from a certain critical science, successor of a philosophical tradition enhancing knowledge above all. Literature is then enslaved by the cognitive project of the community. We wished to propose a new way of approaching the text - so we could unbridle the possible connections to it. A pragmatic and empiric approach more concerned by the ethical and existential benefit of the literature encounter than by a conceptual understanding of what the work may be. Not wondering what the text means but what one can do with it. We studied the relationship between three poets (Artaud, Michaux, du Bouchet) and painting, trying to demonstrate that their relation to language is asking for a new way of reading (concerned with perceptive and affective consequences). Our thesis is both criticizing a certain dominant perspective on literature (conventionalism, hermeneutic, phenomenology...) and proposing by the means of different angles (philosophers, painters, poets, judaic tradition...) a new field of experience
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Fraser, Elizabeth, and n/a. "Addiction and subjectivity : concepts of personhood and illness in 12 step fellowships." University of Canberra. Education, 1997. http://erl.canberra.edu.au./public/adt-AUC20060710.143358.
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This thesis is an investigation into ways of seeing 12 Step fellowships. The
latter provide a popular but controversial means of recovery from various
addictive behaviours. The conceptual basis of 12 Step fellowships is the idea
that addictions are an illness or disease, and this idea has become the focus
of the negative critiques of 12 Step fellowships. Concepts of illness and
disease are closely related to concepts of personhood. What 12 Step
discourses construct as 'illness' can also be understood as a condition
characterised by failure of human capacities for agency, choice, and
responsibility. How we understand 12 Step discourses of addiction, illness,
and recovery will depend greatly upon the concepts of personhood, illness,
and knowledge that inform our view.
In order to investigate the concepts that make diverging views of 12 Step
fellowships possible, this study develops post-Enlightenment concepts of
personhood, illness and knowledge. I use these concepts as a lens with which
to examine the negative critiques, and to provide a more positive reading of
12 Step fellowships and illness concepts. In doing so, this thesis aims to
show, first, that a positive view that can articulate the value of 12 Step
fellowships to 12 Step members is possible, and second, that 12 Step
fellowship discourses are philosophically interesting and challenge modern
western notions of the self and its capacities.
The thesis has six chapters. Chapter One presents an overview of the study,
and introduces the basic concepts and practices of 12 Step fellowships.
Chapter Two presents an epistemology called perspectivism which provides
my research methodology as well as a means of analysing the
epistemological assumptions at work in the negative critiques of 12 Step
discourses.
In order to understand how the capacities of the self may fail, and how such
failures might be remedied, Chapter Three presents a post-Enlightenment
theorisation of personhood as constituted, embodied, and socially embedded
subjectivity. This theorisation enables us to examine how embodied selves
may be constituted with diminished capacities for agency, responsibility,
and choice, and permits the construction of an account of addiction that
explains why addictive disorders are a significant social problem in
contemporary western societies. Finally, this theorisation enables us to
investigate the concepts of personhood that inform the negative critiques.
Chapter Four investigates how concepts of illness inform the negative
critiques, and shows that it is possible to understand terms such as 'illness'
and 'disease' in a non-medical sense. Arguably, such understandings are
better able to illuminate the connection between the notion of illness and
recovery practices in 12 Step discourses of addiction.
Chapter Five uses the conceptual framework provided by Chapters Two,
Three, and Four to present a positive view of 12 Step fellowships and
discourses. The three key features of this view are, first, that 12 Step
fellowship discourses describe addictions as an illness of the self; second,
they provide a phenomenology of the sick self; and third, 12 Step recovery
discourses and practices are consistent with the notion that the constituted
self is limited, and can be reconstituted or changed through practice of the
12 Step recovery program. Together, these three key features show us that
12 Step fellowships provide a valuable social resource for people with limited
capacities for self-regulation to help themselves and each other.
Chapter Six considers the implications of this more positive view of 12 Step
fellowships in terms of the primary and secondary aims of this thesis.
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Lima, Márcio José Silveira. "Perspectivísmo e verdade em Nietzsche. Da apropriação de Kant ao confronto com o relativismo." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-12082010-134426/.
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Esta tese de doutorado estuda o perspectivismo na obra de Nietzsche, bem como o confronto com a verdade que ele representa. Para tanto, procuramos mostrar que esse confronto atravessa toda a obra de Nietzsche, pois já os seus escritos iniciais investigam as condições para o surgimento da crença na verdade, além dos interesses a que ela atendia. Expondo que Nietzsche, apropriando-se do legado crítico de Kant em suas primeiras obras, ensaia uma destruição completa da verdade, pretendemos demonstrar que ele falha em seus objetivos porque a radicalidade de seus argumentos destruiria os próprios pressupostos em que estão baseados, ou seja, os do idealismo transcendental kantiano. Nesse momento em que circunscrevemos nossa análise aos escritos inicias, tentamos demonstrar que Nietzsche limita-se a refutar a noção de verdade como adequação com a coisa-em-si, mas falha ao querer ampliar esse refutação além desses limites. Por isso, analisando a maneira pela qual o combate à verdade se posiciona a partir dos escritos da década de 80, defendemos que neles o perspectivismo se torna decisivo para os problemas enfrentados inicialmente por Nietzsche. Interpretando o perspectivismo como um fenomenalismo da consciência e um interpretacionismo, investigamos, no decorrer deste trabalho, a forma pela qual Nietzsche re-elabora a crítica à verdade em seus escritos tardios. Considerando essa crítica ainda a partir da apropriação de Kant, buscamos demonstrar que ela atinge os fins perseguidos por Nietzsche sem, contudo, ficar preso aos impasses das primeiras 5 obras. Isso implica mostrar que Nietzsche vai recusar não apenas a noção de verdade como adequação com a coisa-em-si, mas também a concepção moderna de verdade como certeza e fundamento para o conhecimento. Eis por que Nietzsche alveja a noção cartesiana do eu penso como a primeira verdade, assim como a concepção kantiana de verdade expressa nos juízos lógicos. Sustentamos, assim, que o fenomenalismo da consciência refuta a noção de unidade, pressuposto fundamental às filosofias cartesiana e kantiana. Em seguida, analisamos como Nietzsche, apropriando-se da ideia kantiana de princípios regulativos, afirma que todas as visões com que avaliamos o mundo são ficções, erros, ótica-de-perspectivas da vida com valor regulativo para a existência. Defendemos, por fim, que embora se posicione radicalmente contra a verdade a partir da luta de interpretações, o perspectivismo não se torna um relativismo, na medida em que se liga à teoria da vontade de potência, a qual é o critério para avaliar as perspectivas e ela mesma apresentada como interpretação.This Doctoral Thesis studies perspectivism on the work of Nietzsche, as well as the confrontation with the truth it represents. In order to do so, we try to show that this confrontation pervades Nietzsche\'s work, as his former writings investigate the conditions for the emergence of the belief in the truth, beyond the interests to which it served. By expounding that Nietzsche, borrowing Kant\'s critical legacy in his early works, starts out a complete destruction of truth, we intend to demonstrate that he fails in his objectives. This occurs because the radicalism of his arguments would destroy the very foundations which they are based upon, that is, Kantian transcendental idealism. At the moment we circumscribe our analysis to the early writings, we intend to demonstrate that Nietzsche limits himself to refuting the notion of truth as an adequacy to the thing-in-itself, but fails to widen this refutation beyond these limits. Therefore, we analyze the means of the fight against the truth, as presented in his writings from the 80`s. We defend that, in these writings, perspectivism becomes decisive in relation to the problems formerly faced by Nietzsche. By interpreting perspectivism as a phenomenalism of the conscience and interpretationism, we investigate the means by which Nietzsche re-elaborates the critique of truth in his late writings. Through the understanding of this critique as an appropriation of Kant\'s ideas, we try to demonstrate that it reaches the goals set by Nietzsche. Therefore it bypasses the impasses of his early work. This is to show that Nietzsche declines not only the notion of truth as adequacy to the thing-in-itself, but also the modern concept of truth as certainty and foundation of knowledge. That is 7 why Nietzsche aims at the Cartesian notion of \"I think\" as the first truth, as well as the Kantian conception of truth as expressed in logical judgments. Therefore, we sustain that phenomenalism of the conscience refutes the notion of unity, fundamental presupposition to Cartesian and Kantian philosophies. Additionally, we analyze the way Nietzsche, appropriating the Kantian idea of regulative principles, asserts that every vision we take to evaluate the world is fiction, a mistake, a perspectives-optic of life with a regulative value to existence. We defend, finally, that, even perspectivism radically stands against the truth - understood as strife of interpretations. It does not become relativism, since it is connected to the Theory of the Will to Power, which is the criterion to evaluate perspectives and which is itself presented as interpretation.
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Santos, Granero Fernando, and Federica Barclay. "Bundles, stampers, and flying gringos: native perceptions of capitalist violence in Peruvian Amazonia." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/80156.
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En este artículo examinamos una serie de historias que han surgidoentre los asháninka, awajún y wampis de la Amazonía peruana sobreuna diversidad de seres sobrenaturales blancos que deambulan porsus comunidades para robarles su fuerza vital o introducir en suscuerpos sustancias patógenas, afectando su integridad personaly social. Estas historias constituyen una respuesta a la violenciacapitalista que experimentan estos pueblos como resultado de lasagresivas políticas gubernamentales de estímulo a la inversiónprivada y las intensas actividades de un gran número de empresasextractivas. Están basadas en nociones indígenas sobre la personay la enfermedad, pero también en eco-cosmologías nativas queconsideran la vida como un recurso escaso, objeto de una intensacompetencia entre especies. Si estas ‘economías políticas de vida’no se convierten en una guerra de todos contra todos al estilohobbesiano es gracias a una ética de autorregulación que garantizael balance entre las diversas especies a pesar de la prácticade depredación generalizada. Lo que distingue esta coyuntura dedepredación por gente blanca de las anteriores es que en esta ocasiónlos indígenas amazónicos sienten que el gobierno, en alianzacon las empresas extractivas, se han propuesto acabar con ellos deuna vez por todas.In this article we examine a set of stories that have appeared amongthe Ashaninka, Awajun and Wampis of eastern Peru featuring adiversity of white supernatural beings that wander about their communitiesto steal their vital force or introduce harmful substancesinto their bodies, thus affecting their personal and social integrity.We argue that these stories constitute a response to the capitalistviolence experienced by these peoples as a result of hard-linegovernment policies promoting private investment, and the frenziedactivities of a large number of extractive companies. Such stories areinformed by indigenous notions about personhood and illness, butalso by native eco-cosmologies that view life as a scarce resource,the object of intense interspecific competition. If these ‘politicaleconomies of life’ do not turn into a Hobbesian war of all againstall it is due to an ethic of self-regulation that guarantees the balancebetween species despite the practice of generalized predation. Whatdistinguishes this from past junctures of predation by white peopleis that on this occasion native Amazonians feel that the government,in alliance with the extractive companies, has set out to exterminatethem once and for all.
34
Celik, Sevinc. "An Analysis Of David Lodge." Master's thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/12610968/index.pdf.
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The aim of this thesis is to analyse David Lodge&rsquos campus novels Changing Places: A Tale of Two Campuses (1975) and Small World: An Academic Romance (1984) to see how nihilism is dealt with in the modern academic world by the main characters in the novels. The characters will be examined in the light of Friedrich Nietzsche&rsquo
s Thus Spoke Zarathustra: A Book for All and None (1883-85). As the prophet Zarathustra in Thus Spoke Zarathustra is the mouthpiece of Nietzsche himself, this thesis aims at studying Lodge&rsquo
s novels in the light of Nietzsche&rsquo
s ideas. In this respect, this thesis provides a closer look into Zarathustrian (Nietzschean) concepts of &ldquo
will to power&rdquo
, &ldquo
eternal recurrence&rdquo
and &ldquo
overman&rdquo
, and it reveals to what extent Lodge&rsquo
s main characters can achieve a full &ldquo
will to power&rdquo
, attain a joyful acceptance of &ldquo
eternal recurrence&rdquo
, and overcome themselves on the way to becoming &ldquo
overman&rdquo
. With the elaboration of these three concepts, this thesis aims to uncover the ways in which Lodge&rsquo
s main characters recover from the negative effects of futility and depression caused by nihilism in the modern world.
35
Rosenberg, Melinda. "Antagonistic Allies: Bridging the Abyss Between Nietzsche and Democracy." [Tampa, Fla.] : University of South Florida, 2004. http://purl.fcla.edu/fcla/etd/SFE0000415.
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36
Scowcroft, Ronald. "Hidden codes and honest fictions : art, image and perspectivism in the works of J.G. Ballard." Thesis, Lancaster University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337358.
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37
Frin, Luiz Eduardo [UNESP]. "Épica, em perspectiva, miscigenada e malandra: mergulhos em processos criativos da Cia. Livre e da Cia. Teatro Balagan trazem à tona forma de produção do sujeito teatro de grupo paulistano." Universidade Estadual Paulista (UNESP), 2017. http://hdl.handle.net/11449/150995.
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Este trabalho consolida-se na observação, em procedimento que se aproxima da pesquisa participativa, dos processos de criação dos espetáculos Maria que virou Jonas ou a força da imaginação (2015), da Cia. Livre, e Cabras – Cabeças que voam, cabeças que rolam (2016), da Cia. Teatro Balagan. Apesar de as Companhias paulistanas em epígrafe apresentarem práxis com características próprias, verificou-se um conjunto de proposições e procedimentos comuns na criação de espetáculos e, também, em uma série de atividades correlatas, como a publicação de material reflexivo, a realização de debates, palestras e cursos. A partir de tal verificação, propõe-se a existência, na cidade de São Paulo, nesta segunda década do século XXI, de forma de produção determinada historicamente. Isto é, a mobilização e a criação de um conjunto de parâmetros práxicos que está na base de realização teatral de caráter eminentemente épico, premida por pressupostos colaborativos de criação. Forma que, também, prevê a hierarquização horizontal nas relações em companhias e grupos teatrais. Tal conjunto de parâmetros constitui-se em orientação metodológica para uma significativa parcela da produção teatral na cidade, atinente ao sujeito histórico teatro de grupo. Coligindo determinada bibliografia e observação práxica, indica-se ponto de inflexão originário de tal forma de produção: os meados de 1970, em contexto da luta contra a ditadura civil-militar então vigente no Brasil. Coletivos teatrais surgidos à época, em comunhão com outros já em existência, ao priorizarem pressupostos colaborativos de criação e hierarquização horizontal, inseriram-se em amplo escopo de transformações na sociedade brasileira no período e, assim, redimensionaram a perspectiva social da produção teatral. Para se analisar os meandros de tal forma de produção, são utilizados preceitos de Fayga Ostrower (2013), principalmente no que diz respeito à associação direta entre criação e formalização. As teses de Ostrower são apresentadas em cotejamento, principalmente, às de Mikhail Bakhtin (1987, 2010) acerca de certa onipresença de elementos histórico-sociais em qualquer processo criativo. No sentido de observar e refletir dialeticamente sobre práticas teatrais (objetos e sujeitos desta pesquisa), apropria-se então de determinadas proposições. Teses, prioritariamente, de Eduardo Viveiros de Castro (2002), Darcy Ribeiro (2015), Antonio Candido (1970) e Roberto DaMatta (1997), que são consideradas para associar certas idiossincrasias, da referida forma, com alguns preceitos de sociedades ameríndias e, outros, fundantes do nomeado povo brasileiro. Destacando-se: o perspectivismo, a valorização da alteridade, a miscigenação e a malandragem.
This piece of work is consolidated through the observation, in a procedure close to participatory research, of the procedures adopted by the theatre groups Cia. Livre and Cia. Teatro Balagan, to create the plays Maria que viu Jonas, ou a força da imaginação (2015) and Cabras - Cabeças que voam, cabeças que rolam (2016). Despite of having their own praxis and owning specific characteristics, both São Paulo theatre groups mentioned above presented an ensemble of same propositions and procedures not only to create a performance, but also to organize other activities related to the plays, such as publicising reflective material, the organization of debates, lectures and courses. Once verified the characteristics previously mentioned, it is proposed the existence of the historically determined form of production in the city of São Paulo during the second decade of the XXI century. This means the mobilization and the creation of an ensemble of praxis parameters which are the basis to create epical theatrical performances urged by assumed collaborative creation. This approach to a theatrical production also previews the horizontal hierarchy in theatre groups relationships. These parameters determine a methodological guidance to a significant part of the theatrical production in town, concerning the historical entity: theatre group. Collecting specific bibliography and observation under adopted praxis, we determine the point of inflection originated from this form of production: the early 1970’s, under the scenario of civil-military dictatorship in force in Brazil. Theatrical collectives that emerged at the time, in communion with others that already existed, prioritizing collaborative creation presuppositions and horizontal hierarchization, became part of a broad scope of transformations in Brazilian society in the period and, thus, re-dimensioned the social perspective of theatrical production. In order to analyse the intricacies of this production method, Fayga Ostrower (2013) precepts are applied, mainly in what concerns the direct association between creation and formalization. Ostrower’s theses are presented in comparison to Mikhail Bakhtin’s (1987, 2010) about the omnipresence of basic historical-social elements in any creative process. In order to dialectically observe and portray the theatrical procedures (objects and subjects of this research), we take over some propositions. Theses, mainly by Eduardo Viveiros de Castro (2002), Darcy Ribeiro (2015), Antonio Candido (1970), and Roberto DaMatta (1997) are considered to associate some idiosyncrasies, according to the referred format, with some precepts of Amerindian societies, and others, roots of Brazilian people. Enphasizing: the perspectivism, the appreciation of contrast, the miscegenation and the malice.
38
Shahibzadeh, Yadullah. "From totalism to perspectivism : an intellectual history of Iranian Islamism from Shariati to the advent of Khatami /." [Oslo] : Faculty of Humanities, University of Oslo, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000285476.
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39
Dalla, Vecchia Ricardo Bazilio 1984. "O(s) perspectivismo(s) de Nietzsche." [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281226.
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Orientador: Oswaldo Giacoia JuniorTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: Esta tese de doutoramento tem por escopo investigar o tema do perspectivismo (Perspektivismus) na filosofia de F. W. Nietzsche (1844-1900). A despeito da contingência e mesmo da escassez no que concerne ao emprego de termos específicos e ao desenvolvimento efetivo do tema, que nos servirá como ponto de partida, mostraremos que desde os seus primeiros apontamentos Nietzsche recorre a uma série de estratégias, procedimentos, metáforas e analogias de cunho perspectivista, mas que somente no período maduro, abalizado pelos acontecimentos da morte de Deus e da vontade de poder, passam a engendrar ou ao menos a rotular uma modalidade de pensamento performático, que se serve da alternância de vista para denunciar a sedução linguístico-moral do pensamento metafísico. A partir dessa hipótese, e tendo como contraponto algumas de suas principais linhas de interpretação, discutiremos o status da proposição filosófica do perspectivismo, defendendo que por sua natureza "flutuante", coalescente à vontade de poder, o perspectivismo não pode constituir-se como uma teoria, sendo necessário considerá-lo à luz da questão da compreensibilidade da própria filosofia de Nietzsche
Abstract: This thesis aims to investigate the term Perspectivism (Perspektivismus) coined by Friedrich Nietzsche philosophy (1844-1900). Taking into account that there is a dearth of accurate terms and effective development of this theme in the current literature, this thesis demonstrates that Nietzsche had explored through a series of metaphors, linguistic strategies and even analogies the idea of Perspectivism since his initial studies. Nevertheless, it is just during his mature philosophy ¿ after claiming the death of God and developing his theory of will to power ¿ that Nietzsche starts in fact drawing the idea of performativity. Based on the argument that knowledge is contingent and conditional this idea proposes to denounce the linguistic-moral seduction presents in metaphysics. Considering such hypothesis, this thesis explores the philosophical term Perspectivism. Therefore, I argue that, due to its "floating" nature which coalesces into The Willl to Power, the Perspectivism cannot be understood as a theory by itself. Rather, it is necessary to consider it through the comprehensibility of the entire philosophy of Nietzsche
Doutorado
Filosofia
Doutor em Filosofia
40
Durante, Christopher. "On the Viability of a Pluralistic Bioethics." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/rs_theses/10.
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In an attempt to promote in-depth dialogue amongst bioethicists coming from distinct disciplinary and religious backgrounds this thesis offers an overview of the current state of bioethics and a critical analysis of a number of the leading methods of addressing pluralism in bioethics. Exploring the critiques and methodological proposals coming from the social sciences, the contract theorists, and the pragmatists, this study describes the problems which arise when confronting moral and religious diversity in a bioethical context and examines the ability of these various methodologies to adequately resolve these matters. Finally, after a discussion of the benefits and the potential problems of each of the aforementioned schools, a methodological model labelled “Pragmatic Perspectivism” is set forth as a potential conceptual framework through which a bioethical theory for a secular yet religiously pluralistic society may be forged.
41
De, Luca Gabriela. "O desenvolvimento da noção de Verstehen em Georg Simmel." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2017. http://hdl.handle.net/10183/169012.
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Tendo em vista uma contribuição para a discussão epistemológica sobre as ciências humanas e para o problema da objetividade do conhecimento científico que orientava os primeiros modelos filosóficos dirigidos à sustentação das Geistwissenschaften, esta dissertação procura reconstruir um modelo filosófico que teve papel ativo no debate, mas que ainda é pouco explorado em seu caráter epistemológico: o pensamento de Georg Simmel. Simmel fez parte de um grupo de filósofos alemães críticos ao nascimento naturalista das ciências humanas. Para eles, enquanto as naturais procuram explicar (erklären) a realidade por experimentação e análise causal, as ciências do espírito procuram compreender (verstehen) o fenômeno social através da interpretação das motivações dos indivíduos. Sua estratégia de penetração no fenômeno social recebeu o nome de Verstehen, ou compreensão. Devido à penetração no fenômeno social e aos diferentes pontos de vista abarcados, uma das críticas centrais enfrentada pelo grupo foi o perspectivismo, levantado como problema pelos positivistas. Simmel explorou o conceito de Verstehen partindo de uma crítica à visão mecanicista, circunscrita pelo realismo histórico e influenciada pelos pressupostos naturalistas e positivistas. Ademais, sua Verstehen sofreu modificações conceituais, as quais podem ser comparadas ao dividir o conjunto da obra simmeliana em dois grandes momentos epistêmicos: Idealista e Vitalista. Dada esta divisão, e tendo em mente o problema da objetividade e perspectivismo, a presente investigação é delineada a partir de três hipóteses iniciais. A primeira é, justamente, a existência de diferentes quadros conceituais em Simmel, os quais demonstram uma progressão intelectual madura e cada vez mais preocupada em explicar a natureza da Verstehen e como ela funciona. Esta hipótese contribui tanto para a discussão epistemológica das ciências, como para o melhor uso do autor, seja de seus escritos filosóficos ou sociológicos. A segunda hipótese refere-se especificamente ao conceito de Verstehen, admitindo-se a existência de duas noções de Verstehen, cada qual ligada a um dos períodos. Na fase Idealista, Simmel parece ter uma preocupação mais metodológica concernente à Verstehen. Na fase Vitalista, a Verstehen simmeliana surge como a relação fundamental entre indivíduos, ou seja, algo além de um conceito metodológico. De modo geral, a noção de compreensão perde o vínculo direto com a representação projetada e passa a vincular-se diretamente à noção de vida, como uma relação fundamental entre seres humanos. A terceira hipótese, por fim, vincula-se ao período Vitalista e tem como premissa um perspectivismo necessário para o conhecimento científico. Com o desenvolvimento intelectual da obra simmeliana, o perspectivismo deixa de ser um problema e passa a ser uma condição da investigação humana, uma condição que deve ser aceita com vistas a maior conhecimento científico da realidade social. Por fim, registram-se encaminhamentos para futuras investigações.In order to contribute to the epistemological discussion about the human sciences and to the problem of the objectivity of scientific knowledge that guided the first philosophical models aimed at sustaining the Geistwissenschaften, this dissertation seeks to reconstruct a philosophical model that played an active part in the debate, but rather it is still little explored in its epistemological character: the thought of Georg Simmel. Simmel was part of a group of German philosophers critical of the naturalistic birth of the humanities. For them, while the natural sciences seek to explain (erklären) reality by experimentation and causal analysis, the human sciences seek to understand (verstehen) the social phenomenon through the interpretation of the inner motivations of individuals. Their strategy of penetrating into the social phenomenon was called Verstehen. Due to the penetration of the social phenomenon and the different points of view, one of the central criticisms faced by the group was the perspectivism, raised as a problem by the positivists. Simmel explored the concept of Verstehen from a critique of the mechanistic view, circumscribed by historical realism and influenced by naturalist and positivist assumptions. In addition, his Verstehen underwent conceptual modifications, which can be compared by dividing the whole of the Simmelian work into two great epistemic moments: Idealist and Vitalist. Given this division, and bearing in mind the problem of objectivity and perspectivism, the present investigation is delineated from three initial hypotheses. The first is precisely the existence of different conceptual frameworks in Simmel, which demonstrate a mature and increasingly preoccupied intellectual progression in explaining the nature of Verstehen and how it functions. This hypothesis contributes as much to the epistemological discussion of the sciences, as to the best use of the author, or of his philosophical or sociological writings. The second hypothesis refers specifically to the concept of Verstehen, admitting the existence of two notions of Verstehen, each connected to one of the periods. In the Idealist phase, Simmel seems to have a more methodological concern about Verstehen. In the Vitalist phase, the Simmelian Verstehen emerges as the fundamental relationship between individuals, that is, something beyond a methodological concept. In general, the notion of Verstehen loses the direct link with projected representation, and becomes directly linked to the notion of life as a fundamental relation between human beings. Finally, the third hypothesis is linked to the Vitalist period and is premised on the perspectivism as necessary for scientific knowledge. With the intellectual development of the Simmelian work, perspectivism ceases to be a problem and becomes a condition of human inquiry, a condition that should be accepted resulting in greater scientific knowledge of social reality. Finally, there are guidelines for future investigations.
42
Bandeira, Alexandre Eslabão. "Geografias invisíveis : o efeito da vontade de potência para geografia." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2018. http://hdl.handle.net/10183/181386.
Full textAbstract:
A geografia invisível norteia esse caminhar aqui proferido em diversos momentos, internos e externos, que diante de um ato reflexivo com a vontade de potência em Nietzsche, colabora para não desqualificar tudo que já ocorreu até aqui mas, provocar tudo e todos de alguma forma, para outros olhares geográficos. É preciso distanciar-se dessa perpétua materialidade desses sistemas de objetos e de ações, não aniquilar, mas potencializar para outros olhares. A presente pesquisa problematiza que uma realidade não cabe na outra, mas acima de tudo, uma esta na outra. Geografias Invisíveis é um ponto confrontador, inserido como meu meta-ponto para analise das realidades. A analise opera e situa-se por momentos no processo biográfico, genealógico das minhas experiências coexistentes. Assim, o termo invisível faz um papel de confronto às objetivações, idealizações que embora tenham uma genealogia profunda na sua praticidade tornam-se muletas, que fazem da realidade um ato desconexo para com o mundo da vida. Devemos ultrapassar a questão social e individual dos moldes atuais, para dessa forma, diante de um mundo de perspectivismo, elaborar uma nova forma de perceber e conceber esse mundo. Devemos encarar as perspectivas atuais como nocivas para esse homem atual, pois esse mundo foi criado para anular qualquer ordem diferente da sua. Coloco a filosofia de Nietzsche como um grande marco para um rompimento paradigmático, pois para o autor tudo tem interesse, e dentro desse caminho existencial a consciência é um subproduto insignificante da nossa psique, uma espécie de holofote, um recorte, um ponto de vista dentro da manifestação existencial do homem.Invisible geography guides this journey, which has taken place in various moments, internal and external, that, in the face of a reflexive act with the will to power in Nietzsche, collaborates not to disqualify everything that has happened up to now but to provoke everything and everyone in some way, for other geographical views. It is necessary to distance ourselves from this perpetual materiality of these systems of objects and actions, not to annihilate, but to potentiate for other looks. The present research problematizes that one reality does not fit in the other, but above all, one in the other. Invisible Geographies is a confronting point, inserted as my meta-point for analyzing realities. The analysis operates and situates itself at times in the biographical, genealogical process of my coexistent experiences. Thus the invisible term plays a role in confronting the objectifications, idealizations that, although they have a deep genealogy in their practicality, become crutches, which make reality a disconnected act towards the world of life. We must go beyond the social and individual question of the current molds, so that, in the face of a world of perspectivism, we can work out a new way of perceiving and conceiving this world. We must view current perspectives as harmful to this present man, for this world was created to nullify any order other than his own. I place Nietzsche's philosophy as a great landmark for a paradigmatic breakthrough, for to the author everything has an interest, and within this existential path consciousness is an insignificant byproduct of our psyche, a kind of spotlight, a cut-out, a point of view within of the existential manifestation of man.
43
O'Loughlin, Ryan J. "Thomas Kuhn and Perspectival Realism." Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1492101047707282.
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44
Moreira, Fernanda Cristina. "Redes xamânicas e redes digitais: por uma concepção ecológica de comunicação." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/27/27152/tde-27022015-145359/.
Full textAbstract:
Partimos de um contexto tecnológico-comunicativo marcado, especialmente, pela ubiquidade, pela pervasividade, pela comunicação das coisas (LEMOS), por eventos e existências que transcorrem em metaterritorialidades informativas (DI FELICE) e pela enorme quantidade de dados gerados por tecnologias móveis, tais como smartphones, sensores, e etiquetas RFID. Tal situação tecnológica aponta para a possibilidade sempre presente de qualquer entidade, humana ou não (geleiras, animais, árvores, alimentos, embalagens etc.), assumir a qualidade informativo-digital, ou a metalinguagem do código, experienciar perspectivas outras e entrar em agenciamentos que a transformam ontologicamente. Essa \"ecologia digital\", ao trazer à tona a constituição reticular dos seres e ambientes, tornando transponíveis as fronteiras e experienciáveis as diferenças, inaugura uma condição habitativa atópica (DI FELICE) que reúne corpos, tecnologias, naturezas em uma relação simbiótica e dinâmica. Esses processos inéditos engendrados pelas novas tecnologias de comunicação e informação nos impõem a necessidade de buscar alternativas teóricas e conceituais aos dualismos derivados da Grande Divisão (LATOUR) entre Natureza e Sociedade que fundou o pensamento moderno ocidental e fundamentou as próprias concepções predominantes no campo científico da comunicação. O contexto latino-americano em que esta pesquisa se insere representa uma oportunidade para o estabelecimento de \"alianças perturbadoras\" (STENGERS) com práticas não-científicas e pensamentos não (somente) europeus, entre os quais destacamos o xamanismo e o perspectivismo ameríndio (VIVEIROS DE CASTRO), que, além de se mostrarem reticulares e ecológicos em sua constituição, engendrando desde sempre outros tipos de relação (não-instrumentais e nem dialógicas ou separatistas) com não-humanos, considerados todos sujeitos potenciais e parte de seu \"social\", revelam também sua dimensão comunicativa quando seus próprios praticantes, os xamãs, comparam-se às tecnologias comunicativas dos \"brancos\" (FERREIRA). Desse encontro, apresentamos uma possível ideia xamânica de redes comunicativas que, ao ultrapassar a dimensão somente humana, hermenêutica e a interação dialógica e conceber a relação com a terra-floresta (ALBERT e KOPENAWA) e suas agências emaranhadas a partir de uma \"anarquia ontológica\" (VIVEIROS DE CASTRO), do trânsito e da conexão entre mundos, torna-se uma chave conceitual fértil para pensar a comunicação digital e suas potencialidades.We start from a technological communicative context marked especially by ubiquity, pervasiveness, the communication of things (LEMOS), events and beings that flow in information metaterritorialidades (DI FELICE) and by a huge amount of data generated by mobile technologies such as smartphones, sensors, and RFID tags. Such technological situation points to the ever-present possibility of any entity, human or not (glaciers, animals, trees, food, packaging, etc..), take digital-informative qualities, or meta code, experience other perspectives and enter into assemblages that transform them ontologically. This \"digital ecology\", bringing up the reticular formation of beings and environments, making transposable borders and diferences graspable, inaugurates an \"atopic dwelling condition\" (DI FELICE) which brings together bodies, technologies, still in a symbiotic and dynamic relationship. These novel processes engendered by new communication and information technologies impose on us the need to seek theoretical and conceptual alternatives for the dualisms derived from Great Divide (LATOUR) between Nature and Society, which founded the Modern Western thought and grounded the predominant conceptions in the scientific field of communication. The Latin American context in which this research is part represents an opportunity to establish not (only) European \"disturbing alliances\" (STENGERS) with non-scientific practices and thoughts, among which include Shamanism and Amerindian Perspectivism (VIVEIROS DE CASTRO), which , showed to reticular and ecological in its constitution, always engendering other types of relationship (or non-instrumental and dialogical or separatists) with nonhumans, considering all potential subjects, and part of his \"social\" also reveal their size communicative when their own practitioners, shamans, we compare the communication technologies of the \"whites\" (FERREIRA). From this contact, we present a possible shamanic idea of communicative networks, which, including not only the human dimension, the hermeneutics and the dialogical interaction, and understanding the relationship with the forest-land (ALBERT and KOPENAWA) and its entangled agents from an \"ontological anarchy\" (VIVEIROS DE CASTRO), a transit and a conection between worlds, becomes a fertile key concept to think digital communication and its potential
45
Soysal, Soner. "Nietzsche." Phd thesis, METU, 2007. http://etd.lib.metu.edu.tr/upload/12608159/index.pdf.
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The aim of this study is to examine the relation between Nietzsche&rsquos perspectivism and his doctrine of the will to power and to show that perspectivism is almost a direct and natural consequence of the doctrine of the will to power. Without exploring the doctrine, it is not possible to understand what Nietzsche&rsquo
s perspectivism is and what he trying to do by proposing it as an alternative to traditional epistemology. To this aim, firstly, Nietzsche&rsquo
s doctrine of the will to power is explained in detail. Next, in order to provide a deeper understanding of the doctrine, its relation with Darwinism and the claims which say that it is a metaphysical principle are analyzed. Afterwards, Nietzsche&rsquo
s construction of the world as becoming out of will to power is investigated. Nietzsche&rsquo
s conception of interpretation as power struggle and its role in perspectivism explained. Then, how Nietzsche&rsquo
s construction of the world as becoming and his concept of interpretation as power struggle emerge as perspectivism is explained. After that, in order to present the differences between Nietzsche&rsquo
s perspectivism and traditional understanding of epistemology, Nietzsche&rsquo
s critiques of some of the fundamental assumptions of traditional epistemology, i.e., causality, logic, and subject-object and apparent-real world distinctions, are investigated. Finally, Nietzsche&rsquo
s understanding of truth based on his perspectivism is inquired. Its relation with correspondence, pragmatic and coherence theories of truth is explored to show that Nietzsche&rsquo
s understanding of truth could not be comprehended through these theories. Consequently, it is claimed that the tendency to attribute a truth theory to Nietzsche&rsquo
s perspectivism, which is prevalent in the current Nietzsche studies, stems from commentator&rsquo
s, consciously or unconsciously, ignoring of the relation between his perspectivism and his doctrine of the will to power.
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Chamois, Camille. "En perspective : le perspectivisme au prisme des sciences humaines contemporaines." Thesis, Paris 10, 2019. http://www.theses.fr/2019PA100104.
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Le but de cette thèse est d’évaluer la pertinence de la notion de perspectivisme, notamment telle qu’elle est mobilisée dans le contexte anthropologique contemporain. Pour ce faire, nous confrontons cette notion, d’une part, à l’histoire philosophique de son élaboration et, d’autre part, aux enjeux psychologiques et sociologiques qu’elle implique. Nous nous focalisons alors sur deux aspects particuliers : la théorie de la perception et la théorie des rapports à autrui. La première partie présente et discute l’hypothèse d’une « socialisation de la perception ». Nous montrons que ce problème innerve de façon profonde les sciences sociales au XXe siècle mais qu’il a généralement été abordé à partir du cadre transcendantal kantien. Nous soulignons alors les limites de cette approche, notamment à partir d’une confrontation avec la psychologie de l’apprentissage perceptif ; et proposons une réélaboration de la notion de perspective, entendue comme prise sur le sensible. La seconde partie présente et discute l’hypothèse d’une « socialisation de l’attribution de point de vue à autrui ». Nous tentons alors de clarifier cette notion à partir des travaux contemporains en théorie de l’esprit, d’une part, et des recherches en ethnopsychologie, d’autre part. L’enjeu général est alors de faire de la notion de perspectivisme un concept opérant dans le champ psychosocialThis dissertation aims to assess the pertinence of the notion of perspectivism, particularly as it is applied in the context of contemporary anthropology. To this end, we examine this notion, on the one hand, considering its elaboration in the history of philosophy, and on the other hand, in view of the psychological and sociological stakes it entails. We will focus on two specific aspects of perspectivism: the theory of perception, and the theory of the relationship with the Other. The first part of the dissertation presents and discusses the possibility of the “socialization of perception.” We demonstrate that this question profoundly informs twentieth century social sciences, even though it has usually been addressed through a Kantian transcendental framework. We highlight the limitations of this approach, specifically by comparing it to the psychology of perceptive learning; we henceforth propose reworking the notion of perspective, understood in terms of its hold over the sensible. The second part presents and discusses the possibility of a “socialization of the attribution of a point of view to the Other.” We thereby attempt to explicate this notion based on contemporary studies of the theory of mind on the one hand, and research in ethno-psychology on the other hand. The overarching objective of this project is thus to make the notion of perspectivism an operative concept in the psychosocial field
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Becoña, Iglesias Elisardo, and Guadalupe Luis Armando Oblitas. "The psychology of health and addictions: therapeutic perspective." Pontificia Universidad Católica del Perú, 2003. http://repositorio.pucp.edu.pe/index/handle/123456789/101835.
Full textAbstract:
The addiction subject is nowadays a valid one, as well as in the past century. Not only because of the increase of people that are addict, but also because of the important effects that cause on people and their environments. There are many theoretical perspectives to approach the addiction problem, but the most convenient because of its therapeutic results is the one that issupported by the psychology of health. lt is based on the integral approach to the person. This paper describes a general therapeutic scheme to work with addicts from the cognitive behaviora lperspective.El tema de las adicciones sigue tan vigente como en el siglo pasado, no solo por el incremento del número de personas que lo padecen sino también por las importantes secuelas que produceen el individuo y en su entorno. Existen diferentes enfoques teóricos para abordar la problemáticade las adicciones, sin embargo el que nos parece más conveniente por sus resultados terapéuticos es el que proviene desde la Psicología de la salud, basado en un enfoque integral en el abordaje del sujeto. El artículo fundamentalmente describe un esquema terapéutico general de su aplicación a los adictos, desde el enfoque cognitivo-conductual.
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RIBEIRO, Ana Célia de Sousa. "A atribuição de eficácia erga omnes à decisão proferida pelo STF em mandado de injunção: impactos sobre a teoria do controle de constitucionalidade e perspectivas atuais da abstrativização do mandado de injunção." Universidade Federal de Pernambuco, 2016. https://repositorio.ufpe.br/handle/123456789/17435.
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DISSERTAÇÃO DE MESTRADO - MANDADO DE INJUNÇÃO - A SER ENTREGUE PARA A BIBLIOTECA CENTRAL - 23-05-16.pdf: 1062742 bytes, checksum: ee4f7a15b1185b736cf069bf0b685501 (MD5)Made available in DSpace on 2016-07-15T17:49:19Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO DE MESTRADO - MANDADO DE INJUNÇÃO - A SER ENTREGUE PARA A BIBLIOTECA CENTRAL - 23-05-16.pdf: 1062742 bytes, checksum: ee4f7a15b1185b736cf069bf0b685501 (MD5) Previous issue date: 2016-05-11
O objeto do presente trabalho é a análise da atribuição de eficácia erga omnes à decisão proferida em mandado de injunção, dos seus impactos sobre a teoria do controle de constitucionalidade e das perspectivas atuais da abstrativização do mandado de injunção. No Capítulo 1, o mandado de injunção foi apontado como uma criação original do Constituinte de 1988. Após, foi analisada a evolução da doutrina e da jurisprudência do STF sobre a eficácia do mandado de injunção, tendo sido destacada a atribuição de eficácia erga omnes às decisões proferidas nos Mandados de Injunção nºs 670, 708 e 712 para, em seguida, apontar as principais semelhanças e distinções entre a injunção e a ação direta de inconstitucionalidade por omissão. No Capítulo 2, foram indicados os principais argumentos contrários à objetivação do mandado de injunção. Foi analisado o possível desrespeito aos princípios democrático e da separação de poderes e a necessidade de edição de súmula vinculante para a ampliação da eficácia em mandado de injunção. No Capítulo 3, foram analisados os principais argumentos favoráveis à objetivação do mandado de injunção. Assim, a objetivação do mandado de injunção foi apontada como mecanismo para maior garantia da eficácia dos direitos fundamentais e como instrumento de celeridade e economia processuais e de segurança jurídica. Por fim, no Capítulo 4, foram apontadas as perspectivas atuais da abstrativização do mandado de injunção
The subject of the following work is the erga omnes assigning effectiveness to the decision, issued in mandado de injunção, from its impacts about the theory of control of constitutionality and the current perspectives of abstractivization of mandado de injunção. On Chapter 1, mandado de injunção was pointed as a creation from 1988‟s Constitution. After that, the evolution of the doctrine and jurisprudence of STF (Supreme Federal Tribunal) was analysed about the effectiveness of the mandado de injunção, having been detached the erga omnes assigning effectiveness to decisions proffered on Mandados de Injunção 670, 708 and 712 so next they would point the main similarities and distinctions between injunction and the straight action of inconstitutionality by omission. On Chapter 2, the main arguments against the objectification of the mandado de injunção were pointed. A possible disrespect against the main democratic principles of separations of powers and the need of edition of binding docket was analysed in order to extend the mandado de injunção effectiveness. On Chapter 3, the main arguments in favour to the mandado de injunção objectification were analysed. Hence, it was pointed as a mechanism for bigger guarantee of effectiveness of fundamental rights and as instrument of speed, procedural economy and juridical safety. In the end, on Chapter 4, the current perspectives of abstractivization of mandado de injunção were pointed.
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Milgie, Christine Marie. "La Evaluación De La Competencia Oral En Las Clases De Lenguas Extranjeras: Las Perspectivas De Los Instructores Y De Los Estudiantes." Bowling Green State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1429183152.
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Snell, Jr Paul A. "Good Nietzsche, bad Nietzsche: the role of Friedrich Nietzsche in Richard Rorty’s political thought." Claremont McKenna College, 2008. http://ccdl.libraries.claremont.edu/u?/stc,38.
Full textAbstract:
Richard Rorty found Friedrich Nietzsche’s critique of epistemology (perspectivism) to be a helpful tool in getting us to stop thinking of knowledge as something we find, and instead as something that we create. He also found perspectivism to be a helpful tool in that of the private sphere, of private self-creation. The Nietzsche that provides perspectivism is “The Good Nietzsche”. Rorty, however, conceived of Nietzsche’s ideas as being absolutely useless when it comes to politics, along with his ideas regarding morality, the Will to Power, and the Übermensch. These are the ideas of “The Bad Nietzsche”. Rorty’s actual usage of Nietzsche’s ideas, however, defies such easy, self-defined categorization, because these ideas extend outside of their spheres into the realm of politics in Rorty’s own writings. Most traditional analyses of the relationship between Nietzsche and Rorty as it regards politics tend to focus on Nietzsche. By focusing on Rorty’s appropriation of Nietzsche, through looking at his extensive writings and interviews, a more subtle, and complex relationship between Nietzsche’s various ideas and Rorty’s politics is seen to exist.