Música, filosofia, formação: por uma escuta sensível do mundo

La musique, plus qu`um mot et le texte écrit, a le pouvoir de produire le déplacement du sujet en relation aux contingences du temps e de l´espace. Entendre de la musique est plus que de l´amusement. Comme un artifice cognitif qui ultrapasse l´expérience analytique e métonymique, les formes tonales doublent la réalité, expandent les sens, actionent l´imagination, retotalisent les sentiments, amplient les expériences, permettent la rencontre du sujet avec les éssences des phénomènes qui ne sont pas traductibles par les mots. Nous écoutons de la musique pour restituer notre dignité e conférer à la vie plus de vérité, plus de concrétion (Santiago Kovadloff). La mélodie permet l´expérimentation des états de cohésion, de conéction pleine entre sens et intention, entre commencement et fin, de la finitude de la vie (Schopenhauer). Le phénomène musical provoque l´expréssion de la douleur, de la souffrance et, au même temps, du jubile et de la joie, réliant nature et homme (Nietzsche). Tenant comme base cette compréhension, la dissertation tient dans la musique une importante métaphore pour comprendre la complexité humaine, une fois qu´elle propicie une écoute sensible du monde et mobilise dans le sujet l´expérimentation de divers états de l´être. Nous pouvons dire que la musique est un opérateur de la conaissence parce qu´elle fait affleurer l´écoute intérieure, la rencontre du sujet avec lui même. Cet opérateur cognitif actione les pôles de l´ésprit qui font dialoguer sensibilité, éthique et esthétique, ordre et chaos, silence et bruit, mouvement et pause, repétition et inovation. Par l´expérience musicale, nous habitons des formes hibrides de sensibilité et raison. L´inachèvement, notre principal caractéristique comme humains, a, dans la musique, une image impair, parce que la musique est l´expression du dévir. Pour tisser ces arguments, la dissertation part des études de Schopenhauer et Nietzsche sur la musique, esthétique et métaphysique; Expose des fragments de la biographie de trois grands penseurs contemporains (Werner Heinsenberg, Ilya Prigogine et Edgar Morin) accentuant la présence de la musique en ses vies; et, par fin, présente ce que nous appelons biographies sonores de quatre artistes-musiciens brésiliens (Benedito Juarez et Gil Jardim, de São Paulo, et Ronaldo Ferreira de Lima et, Cleudo Freire, du Rio Grande do Norte)

O conceito de liberdade em o ser e o nada de Jean-Paul Sartre

This dissertation aims to address the concept of freedom from the perspective of the French philosopher Jean-Paul Sartre with reference to the main work Being and Nothingness. After presenting the concept of freedom we will try to show that it is related to the notion of responsibility, which will lead, ultimately, to define the Sartrean philosophy as a philosophy of action. In the first chapter we will present in passing the phenomenology of Edmund Husserl, philosopher from which Sartre will develop his concept of freedom. The Husserlian notion of consciousness (intentionality) is the way to develop his analysis of Sartre phenomenon of being. From this analysis Sartre submits their concepts of being in-itself and being for-itself. Being initself is defined as the things of the world devoid of consciousness, are the things that surround us. The In-itself has as its main brand positivity: it is what it is, is all that can be said about him. In turn being For-itself is the very being of man, which differs radically from the In-itself. The For-itself has as its main intentionality, ie, its ability to project outside itself in existence. That's when Sartre shows that this type of being realizes its existence on the basis of a constant nihilation. Here comes the notion of anything. Among the relations of the For-itself with the surrounding world stands a very special: relationship between consciousnesses. It is when we discuss the issue of another. Intersubjectivity, through sartrean analysis of look, show that the For-itself assumes a new existential dimension: the being-for others. That's when Sartre will emphasize his notion of conflict. The conflict in intersubjectivity would come from the fact that you want to take another- For-itself as an object. Given this we will analyze what Sartre called the concrete relations with others. The philosopher submit such relations in the form of ducts and conduits assimilation of ownership. In the first my-self to try to "get lost" in the consciousness of another, ownership of my conduct in-itself tries to "take ownership" of the subjectivity of the other and try to treat others as things, as objects. In this sense Sartre examines the experiences of love, masochism, indifference, desire and sadism. Following this route we will enter the land of freedom itself, which is the major theme of our work. Since Sartre defines the For-itself as a being that is projected to create your way of being, it can only define it as freedom. The freedom of the For-itself is taken in terms of autonomy of choice. Once the For-itself has no way of being a thing as being in-itself, it just may be picking up, that is, making your being. Here Sartre speaks of the anguish that would be the symptom of freedom itself. The fact that the For-itself have to choose on whether the call as one being distressed. However, in most cases the For-itself tries to escape from the anguish of freedom and takes refuge in bad faith. After setting the man (For-itself) as freedom Sartre defends that he is totally responsible for what he does of himself. Once the philosopher holds that man is not predetermined, ie, does not have an a priori essence, his philosophy has as its basic assumption the action. If Sartre argues that the For-itself must constantly choose your way of being, the action is the basis on which man will exercise his own freedom. In this sense we conclude the work with an approach to work Existentialism is a Humanism, which represent the entry of the philosopher on the practical aspects of life

O conceito de consciência em o ser e o nada de J.-P. Sartre

This current discourse intends to prove how consciousness or Being-for-itself presents the idea that in its operation one can emphasize that it s Nothingness, transience and liberty in Jean-Paul Sartre s work O Ser e o Nada. To testify the proposed idea, the conception that Sartre gives to consciousness, representing nothingness, without any content that is connected to the possessor objects of a transphenomenal existence will be the starting point. This way, consciousness will be analyzed transcendently to the object that it s not, demonstrating its revealer-revealed condition, because it unveils a concrete world that exists against its idea, functioning as the revealer intentionality that there are beings instead of nothingness, obeying the ontological proof defended by Sartre. From this idea, every kind of consciousness will always be consciousness of something, a glance of the world, avoiding the fact that the consciousness could be considered nothing in the world. In order to live its original negation state of the world, apprehending this same world, with the purpose of a knowledge, it needs to be divided in two: the first degree consciousness or previous-reflexive cogito, that turns the proper reflexion possible, because, it s the consciousness proper transphenomenality of being different of all that connected to its existence being only its consequence; and the cogito, responsible to the positioning of the first degree consciousness, while aware of its own consciousness, that is, while being certain that knows. From this point, the way to untangle the consciousness or Being-for-itself will be developed as being Chasm, Liberty and transience. From this idea, it s intended to know how consciousness, that in Sartre s thoughts is originally nothing, could turn into Liberty that is presented in the field of transience? In other words, how these three internal structures imbricate one another to form consciousness in Sartre? First of all, it has to be considered the review of a conduct of human reality, the inquiry, that will be possible to understand how Nothingness exists as the mold of all kind of negation. After this, it will be shown, considering its way of existence, the human reality that is connected to Para-si, determined like nothingness, still is proposed like Liberty. Form this point, it will be possible to gleam how Liberty is lived deeply by Para-si in the shape of chasm, trying to how Para-si turns into nothingness, creating a chasm based on its proper liberty. Then, Liberty will be the proper mechanism used by Para-si to modificate its original chasm. The way Being-for-itself has to build to gain its goal will be projecting in transience, the building of something possible that brings one being back. However, will be demonstrated like Chasm can occupy the moment of a choice turning the decision instant an anguish stage, based on the failing of stability of the Being-for-itself, once nothingness persists in the field of the possibilities that human beings preserves in its essence while being essentially Liberty. From this idea, anguish will be studied as the proper consciousness of Liberty, being bad-faith the attempt of avoid Liberty trying to gain a shelter contradicting the fact that life is done of continual choices

História, filosofia e espaços: a idéia de ocidente em Oswald Spengler

This article claim to estabilish a epistemologic discourse from the science history´s point of view in a moment where its statute,methods , approachs and possibility conditions, in history´s crisis period, depares itself in risk, as universitary institutions as european´s social imagination about knowing for excellence. Our spotlight though is the concept of space, a strong question to a timeless snip, once philosophy and History renounced this concept due to the time question, so commum used until nowdays in both discourses. From this perspective, we search to elucidate Spengler´s history and space point of view, attempting to the occidental idea produced by the author, tapping to the symbolical and discursive dynamics and its dialogic relation with westerner´s political and cultural in the end of XIX century toward second great war. Thereby Spengler´s effort was always crucial to define concepts of history, science, art, space,civilizations, culture, city, country and mainly discussing spenglerian relation to social-political facts that sorrounded him. And finally, his project of cientific revolution, which was displayed by Spengler as a challenge to History of science´s paradigm

Gerald Thomas e a (des)encenação do mundo : as paisagens visuais como grafia de intertextualidades, citações e hipertextos

This work is the result of a personal uneasy about the form and development taken by contemporaneous theater concerning its relationship with other media to create new hybrid organisms and organizing itself through new possibilities, connections, as well as with different levels of arrangements in the construction of the scene. The purpose of this research is to study the connections between the scene and the media within the context of the formation of hybrid organism wich is the key element. That stands for an aesthetic characteristic of the post-dramatic condition of contemporary theatre in Brazil. Thus, this work will investigate the concept of visual landscapes within the context of Gerald Thomas Sievers work in Brazil in the period of the first decade of twenty-first century having the play Rainha Mentira (2007) (Queen Liar, 2007) as the main empirical object of analysis, discussion and application of the framework developed in the text

Linguagem, cognição e mundo: o livro do desassossego e a construção discursiva da realidade

This study analyzes the processes of meaning construction in the Livro do Desassossego, by semi-heteronym Bernardo Soares - Fernando Pessoa. We use theoretical grounds from an interface between Cognitive Linguistics and Textual Linguistics to observe how certain linguistic mechanisms build a reality that tells us of a time, a being and his conceptions of language and writing. We focus on description and explanation of procedures of categorization and referentiation accomplished, for example, through metaphor and metonymy. For the construction of the intended theoretical interface, we use analytical categories proposed and developed by the Socio-cognitive Approach of Language, Conceptual Metaphor Theory and Mental Space Theory. Armed with this theoretical background, we observed the dynamics of language in relation to its social, cultural and historical features, as well as the cognitive aspects that underlie it. We seek, therefore, encourage discussions about the functioning of language considering primarily the creative processes that allow us to organize and shape our experiences. We also try to provide an approximation of Linguistics, Literature and Philosophy, with a view to relations between language structure, cognitive activity and socio-cultural organization. From the results obtained, we found that a literary text attests, with a particular property, the mutual relations between language, cognition and culture, as indicates cognitive approach to language studies

A fundamentação metafísica do Direito na filosofia de Kant

A fundamentação metafísica do direito a que nos propomos a esclarecer na filosofia de Kant assume não somente uma análise de temas jurídicos. Temos uma questão filosófica de fundo a tratar: a justiça é possível? Tal indagação não é o tema do texto, mas o que está pressuposto. A análise kantiana, de certo modo, assume metafisicamente a possibilidade da justiça a partir do conceito de liberdade. Mas, com base na liberdade, demonstra a possibilidade da justiça na ética e no direito. A dissertação é composta por três capítulos. No primeiro capítulo, partindo da reconstrução inicial do conceito de liberdade na Crítica da Razão Pura, descrevemos a construção do conceito cosmológico de liberdade transcendental a partir do terceiro conflito antinômico e de sua solução na Dialética Transcendental. Feito isso, descrevemos o conceito de liberdade no capítulo do Cânon da Razão Pura e discutimos o problema de como compatibilizar liberdade transcendental e liberdade prática. No segundo capítulo, fazemos uma análise da distinção entre a legislação moral e a legislação jurídica das ações humanas partindo da análise da liberdade prática interna (moral) e distinguindo-a da liberdade prática externa (ou jurídica). Nesse contexto, desenvolvemos os pressupostos de uma metafísica do direito, tomando como ponto de partida o conceito de liberdade e o imperativo categórico como princípio da autonomia da vontade, base normativa para a lei universal do direito. No terceiro capítulo, a partir da relação entre ética e direito, reconstruímos o conceito de Direito e esclarecemos o fundamento da legitimidade da coerção a partir do princípio normativo de coexistência das liberdades individuais. Analisamos também os aspectos fundamentais do direito que derivam deste princípio, tal como os conceitos de Contrato Originário, Estado, Lei, Coerção,bem como a proposta kantiana de uma paz universal com base numa legislação internacional. No fim, discutimos o aspecto metafísico presente no fundamento do Direito

Liberdade e negação da vontade: análise do ser-livre como representação e na angústia

Common understanding about what freedom means has always been more or less related to the power to realize something intended, desired, a capability. Therefore, being free is commonly interpreted under the concept of free-will and the category of possibility to act. Although there are predecessors in History of Philosophy, Schopenhauer refuses the thesis of free will proposing otherwise the denial of willing (to live) as the ultimate possibility for human freedom, if not the only one left. The thesis that would make him famous was deeply misunderstood and so miscarried somewhat due to the way it was many times presented by the means of exotic examples wrapped in a mystical mood besides exaltations to Eastern traditions, which may satisfy anthropological curiosity instead of being capable to satisfy the reader in a philosophical way. It seems to result from Schopenhauer s thought a kind of pessimism against life. Otherwise, typical readings on the Schopenhauerian thesis are found full of inconsistencies once closely regarded, which blame does not belong to the author but to his interpreters. A new reading about the denial of willing as the ultimate possibility for human freedom demands a criticism on the inconsistencies and prejudgments deep grounded. For this, we firstly clarify the ways of understanding the willing nothing , which cannot be reduced to the mere refusal or conformism, being instead positively understood as a special manner of willing: the admission of oneself for the sake of one is. A few more than a century later The world as will and representation came to light, Heidegger proposes in his fundamental ontology that the proper being-free concerns to originary decision by which, in anguish of being suspended in nothingness, Dasein renders itself singular as the being who is in-a-world and to-death, concluding that the ultimate possibility of freedom is being-free-to-death. Developing the hypothesis that freedom, properly understood, concerns to nothingness as to indeterminate possibilities, we seek for a dialogue between Schopenhauer s thought and existential philosophy aiming to reconstitute and overcome Metaphysics tradition turning the question about freedom into a matter of Ontology. From the factual existence perspective, as we must show, every human activity (or inactivity) is ordinarily mediated by representations, in which me and world appear as distinct entities. So, each one among determininate individuals finds itself connected to the things in the world by interest, which proper concept must be sufficiently explored. Starting from this point, we may proceed to detailed analysis of usual representations of freedom aiming their destruction by Ontology and then reaching existential thesis according to Kierkegaard and Heidegger. Turning back to the analysis of Schopenhauer s work, we conclude existential understanding of freedom as will-to-be can also be found in Schopenhauer. In this way, denial of willing means ultimate freedom once the Will turns back to its own essence by suppressing the world as representation, which means the originary absolute indetermination of the extreme possibility to-be

Formatividade e interpretação: a filosofia estética de Luigi Pareyson

The concept of formativity, coined by Luigi Pareyson, is a key to the development of countless contemporary aesthetic studies. The aim of this dissertation is to present a deep understanding of the notion of Formativity and Interpretation, as evidenciated by the title Formativity and Interpretation: the aesthetical philosophy of Luigi Pareyson. The work Aesthetics - Theory of Formativity, first published in 1954, is considered a mark in the rebirth of aesthetics. In this dissertation, the concept of Formativity is examined as a component applicable to every human action, and not limited to pre-determined practices, nor referred to the application of preexisting. I ve performed an investigation of the triple concept of doing-inventing-interpreting, which simultaneously grounds Formativity. In the first section, Pareyson s Aesthetical Propaedeutic is presented; in the second, the Theory of Formativity: the aesthetical character of the whole human experience is analysed; and in the third chapter, The Aesthetical of Form and the Metaphysics of Figuration is related to the formativity character of the knowledge. Through this analysis, I ve intended to evidence how human operability can be understood as search and trial, figuration and invention, in the search for success. In this sense, this thesis seeks to present an interpretation of the idea of work-form, speculating the inexorability of invention and interpretation in an attempt to establish a new bottom line for the studies Pareyson s Aesthetics in Brazil

A natureza da alma e o clinamen: ação e liberdade em Lucrécio

The concept of freedom and his presupposition, the free will or libera voluntas in Lucretius relies on the notion of clinamen (declination), an occasional and random motion of atoms, inaccessible to experience. It is endowed with a complex movement provided by spontaneity, without the need for mechanical causes. The action of perceiving (sensus) is selfconsciousness, according to which this will, illuminated by previous experiences (sensory, intellectual or emotional) of the soul, takes advantage of the freedom and own spontaneity of atomic motions to drive them to a perceived direction and chosen. On the other hand, if we consider that the declination has a predominant role for the acts of will, we are facing other problems and questions. There is always the choice of a determined action and, therefore, even if the individual is facing a need to act, is possible choose to do not continue finish this action. Thereby, the will is related to conditions that are originate, ultimately, from the images formed randomly in space and impress the soul: the simulacra of desire and pleasure. The declination itself is a very important notion in this research, in order to emphasize the relationship between the freedom and the kinetic of elements. The approach developed in this work had as main objective to investigate the philosophy of nature and the soul in Lucretius, their constituents and movement, as well as demonstrating how the notion of clinamen articulates with the concepts of image, desire and pleasure, proposing a possible interpretation for the declination as an indeterminate and ethical foundation of freedom

Foucault e a (bio) política: possibilidades e metamorfose de um conceito

The fundamental question developed in this research is to consider the possible meanings of biopolitics in the thought of Michel Foucault. In the first chapter of this study seeks to examine the rationality of biopower. It is able to show the rationality of acting as a social machinery for the manufacture of the subjectivity of individuals, biopolitics as a producer of bodies and subjectivity. The theme of biopolitics appears as inspiration of Nietzsche's metaphor of war. The idea that history is the war for dominance of the bodies. In the second chapter, the (bio) political will and political thought of resistance, fighting criticism as an attitude of revolt of the subject before his condition subjugated. The biopolitical here is intended as a conceptual tool for reading the thought / Foucault's work. A resistance that can be thought of as a biopolitical as a "refractoriness reflected". The third chapter will seek to show how the Foucault argues that power was already present the ethics of self-care. If the subject is a product, is captured by the discourse of biopower that manufactures its subjectivity, self care, it's time to think about the inner contents. Self care is something that offers resistance, as a possibility to think that these contents are constructed historically, and that therefore it is possible to reestablish the self-care is a policy of fighting these sedimented content that promotes colonization of the subjects. You can move from ruler to ruled itself, although this pursuit of liberty is always unfinished, always be a tension, a desire for freedom that can be undertaken not as a state, but at least the minimum and temporarily in other forms of existence, and other ways of relating, other ways of sociability, friendship, sexuality

Metafísica e moralidade na filosofia de Schopenhauer

This work posits a mutual implication between metaphysics and morality in the philosophy of Schopenhauer and seeks to clarify the many nuances that take place in this relation. Each chapter offers a perspective in which the relation between metaphysics and morality can be addressed. Thus, by exposing some important aspects of representation theory of Schopenhauer, we try, in the first chapter, explain the relationship between his idealism and his conception of morality; in the second chapter, the determinism present both in nature and in moral actions, determinism that establishes the relationship between morality and metaphysics through the very notion of a metaphysical nature; in the third chapter, relationship between metaphysics and morality that takes place through the notion of freedom as denial of the previous determinism, freedom possible to the genius, to the saint and to the ascetic. All of these perspectives, however, presuppose the distinction between phenomenon and thing-initself, figuring this distinction as crucial in building of this metaphysic that seeks to protect the moral significance of the world while denying the existence of God

O conceito de participação em João Escoto Eriúgena

This thesis aims at studying the concept of participation according to John Scotus Eriugena. The development of our research is based on an identification of Eriugena s sources, investigating the concept of participation since Dyonisus and the Greek Christian fathers, until the Periphyseon. To Eriúgena, the terms that are brought together in participation God, causes, and effects are, while everything that falls out of participation is not. Leaning on his understanding of the relation between cause and effect, according to which the effects participate in the cause and somehow are contained in it, he told us that all things and beings subsist eternally in God, and that God can signify Himself through the created things and beings. To Eriugena, creatures exist because they participate in the Divine Nature and receive their being from It, for nothing truly exists outside of It.

Heráclito na filosofia do jovem Nietzsche

In the early 1870s, the German Philosopher Friedrich Nietzsche, professor of philology in Basel, researches the ancient Greek philosophers. These studies result in texts as The Preplatonic Philosophers, also known as Lessons on Pre-platonic Philosophers, and Philosophy in Greek tragic age. Using both texts as sources, this dissertation aims elucidating the Nietzsche's interpretation about Heraclitus, in other words, comprehend how Nietzsche recognizes in Heraclitus a philosopher with an aesthetic vision of the world, a contemplative and cheerful view of the world, the becoming, defined by the incessant change, as a child's play that builds and destroy sand castles on the shore. This spectacle, as Nietzsche believed, would be unveiled first by Heraclitus and must be contemplated eternally

Deus, mente e mundo: sobre os conceitos de complicatio, imago e explicatio a partir do diálogo de mente de nicolau de cusa

This work deals with the way how the three themes of traditional metaphysics, namely, God, man, and the world, are rethought through the philosophical speculation of German cardinal Nicholas of Cusa (1401-1464). Due to the comprehensiveness of this subject, our dissertation had as a starting point and constant reference the book that the philosopher wrote in 1450, Idiota. De mente, the second written work that makes up the series of the Idiota (Idiotae libri), whose discussion is developed around the theme of the human mind. From the dialogue of the mind we have built our reflection on some issues and theoretical foundations presented in Idiota. De sapientia and De docta ignorantia, extending it to little more than that. According to Nicholas of Cusa, the human mind, in its creative character in the image of the divine mind, transcends the purely functional considerations commonly assigned to it, that is, those that regard its cognitive nature and epistemological role. In addition to these aspects, Cusanus understands the humana mens as a point of articulation of two other main themes of his metaphysics: God and the world. In this context, through the concepts of complicatioexplicatio and imago, as well as with the intercession between the themes of man as imago Dei and the reason of the microcosm, we present here an introduction to Cusan metaphysics