O preceptor do Emílio e a autodefinição de Jean-Jacques Rousseau como educador

MEDEIROS, Ana Luiza; RODRIGUES, Marta Bezerra. O preceptor do Emílio e a autodefinição de Jean-Jacques Rousseau como educador. In: CONGRESSO LUSO-BRASILEIRO DE HISTÓRIA DA EDUCAÇÃO, 9., 2012, Lisboa. Atas... Lisboa: Instituto de Educação da Universidade de Lisboa, 2012. p. 3783-3788.

A luta do Bispo Dom José de Medeiros Delgado por educação escolar para todos (Caicó-RN, 1941-1951)

The socioeducational program of actions developed by Dom José de Medeiros Delgado, first Bishop of Diocese of Caicó city in Rio Grande do Norte, from 1941 to 1951, is analyzed by the present work in a historical perspective, based upon the school culture refecence.Through this reference point, the general and peculiar school culture proper of catholic schools founded by Dom Delgado was learned.The schools are: the Ginásio Diocesano Seridoense (1942), the Escola Doméstica Popular Darci Vargas (1943, the Prevocacional School of Caicó (1944) and the Santo Cura d ars Seminar (1946). The socioeducational actions of Dom Delgado Bishop affected seven other towns surrounding Caicó. Places where catholic schools were founded and named after Escola do Pobre . In fight for schools for all social segments of city and rural natures, Dom Delgado founded four rural schools in the surroundings of Serra Negra, São João do Sabugi, Jardim do Seridó e Lagoa Nova. It is also part of his beneficial work the creation of rural cooperatives for the parents of the students from such schools

À luz das inquietas sombras: a criatividade da melancolia na linguagem de Dom Casmurro

Qué se piensa aquí, esencialmente, está a mapear el itinerario de la melancolía creativa en el discurso de Dom Casmurro; es decir, aquél de el cual el valle narrativo de una sensación de la angustia a alçar él él las maneras de la representación en el discurso de Dom Casmurro. El árbol básico en el cual éste estimaba incurre en se basa en el acuerdo de eso que la actual melancolía en el texto del machadiano se puede analizar por las estratagemas de la lengua creativa en la intención de demostrar en él una especie del espacio virtual - el conducir de metáforas, de ironies y del exacerbamento de imágenes - por cuál se prepone el narrador construir su salvación . El propósito es analizar el uso de el proyecto del alegórico y el irónico previstos por el autor en la intención de descubrir pues tales procedimientos contribuyen para crear un texto ese desestabiliza el carácter malsano de la melancolía. Puede propagar lengua creativa de tal manera cuánto otras maneras de la representación de eso las marcas del arte utilizan. Más allá de este traz poético, la contribución de este trabajo también constituye: para componer una escena en la cual el teatralidade de la lengua de Dom Casmurro constituye drama y no tragedia. Después de la pista de los conceptos de los benjaminianas de la melancolía, alegoria, metalenguaje la ironía, vimos que éstos disalign de la voluntad que los estatutos se estabilizaron de las figuras del retórico para consistir mientras que las estrategias de los discursivas. Subyacente a este proceso es posible percibir el flash del rescate de la escritura melancholic, visto bajo luz del saturnine de una mirada que si desea alegórico, en la misma incandescencia de la risa del fáustico

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