Heaney and the neighbour: poetry between politics and ethics

In this essay I argue that Heaney uses the figure of the neighbour to examine questions of otherness and cultural difference and their relationship to history and politics. The neighbour is of course a figure that has played a central role in Western philosophy and theology for centuries, from the Gospels and Kant to Freud and Lacan. It is also a concept to which Western poetry often returns, particularly in the work of Herbert, Clare, Eliot and Auden. Heaney too belongs to this tradition, in that his oeuvre contains many poems which consider the relationship between neighbours, and do so in ways profoundly suggestive for consideration of the relationship between historical events, social structures, cultural difference and psychic affect. In my essay I argue that Heaney sketches a profoundly materialist conception of subjectivity in its relationship with the Other. In doing so I contrast Heaney’s treatment of the neighbour, with its emphasis on questions of politics and locality, to the treatment of the neighbour in the ethical philosophy of Emmanuel Levinas.

Dissonant Voices : Philosophy, Children's Literature, and Perfectionist Education

Dissonant Voices has a twofold aspiration. First, it is a philosophical treatment of everyday pedagogical interactions between children and their elders, between teachers and pupils. More specifically it is an exploration of the possibilities to go on with dissonant voices that interrupt established practices – our attunement – in behaviour, practice and thinking. Voices that are incomprehensible or expressions that are unacceptable, morally or otherwise. The text works on a tension between two inclinations: an inclination to wave off, discourage, or change an expression that is unacceptable or unintelligible; and an inclination to be tolerant and accept the dissonant expression as doing something worthwhile, but different. The second aspiration is a philosophical engagement with children’s literature. Reading children’s literature becomes a form of philosophising, a way to explore the complexity of a range of philosophical issues. This turn to literature marks a dissatisfaction with what philosophy can accomplish through argumentation and what philosophy can do with a particular and limited set of concepts for a subject, such as ethics. It is a way to go beyond philosophising as the founding of theories that justify particular responses. The philosophy of dissonance and children’s literature becomes a way to destabilise justifications of our established practices and ways of interacting. The philosophical investigations of dissonance are meant to make manifest the possibilities and risks of engaging in interactions beyond established agreement or attunements. Thinking of the dissonant voice as an expression beyond established practices calls for improvisation. Such improvisations become a perfectionist education where both the child and the elder, the teacher and the student, search for as yet unattained forms of interaction and take responsibility for every word and action of the interaction. The investigation goes through a number of picture books and novels for children such as Harry Potter, Garmann’s Summer, and books by Shaun Tan, Astrid Lindgren and Dr. Seuss as well narratives by J.R.R. Tolkien, Henrik Ibsen, Jane Austen and Henry David Thoreau. These works of fiction are read in conversation with philosophical works of, and inspired by, Ludwig Wittgenstein and Stanley Cavell, their moral perfectionism and ordinary language philosophy.

The rhetorics of violence in Joshua: Foucauldian Power, Israelite Identity, and the Ethics of Interpretation

The goals of this project are manifold. First, I will attempt to discover evidence in the book of Joshua that will lend support to the theory of a Josianic influence enacted in the 7th century BCE. I will do this through an analysis of the rhetoric in selected stories in Joshua using the ideas of Foucault. Second, I will address the significance of this kind of analysis as having potential for the emancipation of oppressed peoples. The first section delineates scholarly discussion on the literary and historical context of the book of Joshua. These scholarly works are foundational to this study because they situate the text within a particular period in history and within certain ideologies. Chapter 2 discusses the work of Foucault and how his ideas will be applied to particular texts of the book of Joshua. The focused analysis of these texts occurs within chapters 3 to 6. Chapter 7 presents an integration of the observations made through the analyses performed in the previous chapters and expands on the ethical significance of this study.

Ethics in a capitalistic society

The problem of semantics is inherent in any discussion of ethics. The general term "ethics" is itself commonly confused. In addition, systems of ethics must be built upon assumptions, and assumptions are necessarily subject to lengthy debate. These two problems are encountered in my investigation of the ethical practices of the modern business community and to remedy the situation I have taken two steps: the first being an attempt to clarify the meaning of terms used therein;-and the second being a clear description of the assumptions utilized to further my analysis. To satisfy those who would disagree with these assumptions, I have attempted to outline the consequences of differing premises. The first assumption in my discussion is that the capitalistic economy is powered by the motivation supplied by man's self-interest. We are conditioned to basing our courses of action upon an orientation toward gratifying this self-interest. Careers are chosen by blending aptitude, interest, and remuneration. of course, some people are less materially inclined than others, but the average member of our capitalistic society is concerned with the physical rewards derived from his employment. Status and happiness are all-important considerations in pursuing a chosen course of action, yet all too often they are measured in physical terms. The normal self-interest natural to mankind is heightened in capitalism, due to the emphasis placed upon material compensation. Our thinking becomes mechanistic as life devolves into a complex game played by the rules. We are accustomed to performing meaningless or unpleasant duties to fulfill our gratifications. Thought, consequently, interferes with the completion of our everyday routines. We learn quickly not to be outspoken, as the outspoken one threatens the security of his fellow man. The majority of the people are quite willing to accept others views on morality, and indeed this is the sensible thing to do as one does not risk his own neck. The unfortunate consequence of this situation has been the substitution of the legal and jural for the moral and ethical. Our actions are guided by legal considerations and nowhere has this been more evident than in the business community. The large legal departments of modern corporations devote full time to inspecting the legality of corporate actions. The business community has become preoccupied with the law, yet this is necessarily so. Complex, modern, capitalistic society demands an elaborate framework of rules and regulations. Without this framework it would be impossible to have an orderly economy, to say nothing of protecting the best interests of the people. However, the inherent complexities, contradictions, and sometimes unfair aspects of our legal system can tempt men to take things into their own hands. From time to time cases arise where men have broken laws while acting in good faith, and other cases where men have been extremely unethical without being illegal. Examples such as these foster the growth of cynicism, and generally create an antagonistic attitude toward the law on the part of business. My second assumption is that the public, on the whole, has adopted an apathetic attitude toward business morality. when faced with an ethical problem, far too many people choose to cynically assume that, if I don't do it someone else will. "The danger of such an assumption lies in that it eliminates many of the inhibitions that normally would preclude unethical action. The preventative factor in contemplating an unethical act not only lies in it going against the "right course of action", but also in that it would display the actor as one of the few, immoral practitioners. However, if the contemplator feels that many other people follow the same course of action, he would not feel himself to be so conspicuous. These two assumptions underly my entire discussion of modern business ethics., and in my judgment are the two most important causal factors in unethical acts perpetrated by the business community. The future elimination of these factors seems improbable, if not futile, yet there is no reason to consider things worse than they ever have been before. The heightened public interest in business morality undoubtedly lies in part in the fact that examples of corporate malpractice are of such magnitude in scope, and hence more newsworthy.

Ação social da Rede Caritas de Empreendimentos de Economia Solidária - EES: um estudo sobre valores e dinheiro

This study seeks to analyze the relationship between values and economic practices in social actions developed by the Caritas Network northeastern in projects linked to the Solidarity Economy over the last decade. This link between economic values and practices is discussed in relation to both Weber (Economy and Society) and Simmel (The Philosophy of Money) with a treatment of the affinities between both the economic sphere and religious ethics and the forms of sociability that bring individuals into contact with the circulation of money. The research scope was comprised of businesses monitored by Caritas in four northeastern states (Pernambuco, Paraíba, Alagoas and Rio Grande do Norte where we sought investigate the influence of ethical values, religious networks, and the economic practices of associations, groups and cooperatives. The field research took place over nine months with visits to local groups in their production areas, participation in trade fairs, training, exchanges, forums and regional meetings. Through this research we saw that money, the symbol and instrument of utilitarian reason, shapes individual behavior and socialization conditions since in business practices it is permeated by religious and ethical values when confronted by their experiences, values and neoliberal practices. The data and conclusions and relates to the overall research of the regional Caritas Network, the place it occupies in the Solidarity Economy and its influence on the sociability of business

Humanization of health care: a reflexive theoretical essay based on the philosophy of Emmanuel Lévinas

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

Filosofia da história no direito natural do brasil império

Pós-graduação em História - FCHS

Competitive artistic gymnastics and coaches' philosophy

The current study is a piece from the original project entitled "Diagnosis of the Artistic Gymnastics Development Program in Brazil". Among others issues, the coaching philosophy of coaches who are developing gymnasts that may be representative of the national team was a matter of analysis. We interviewed 46 coaches from 29 sports institutions in Brazil. As data collection we used a semi-structured interview and for data treatment we adopted the content analysis method of Bardin (2010). We have found out that there is an inconsistent philosophical basis, and in many institutions this has been mixed up with the objectives of the training program or just doesn't exist. This fact needs consideration and criticism, but we know that the coaching philosophy is not developed during the coaching education courses.

Der implizite Bewußtseinsinhalt in der Phänomenologie und der analytischen Philosophie

Die vorliegende Arbeit wurde durch die Erkenntnis motiviert, daß die Theorie der Intentionalität ohne eine Theorie der impliziten Intentionalität unvollständig ist. Die Anlage einer solchen Theorie gründet in der Annahme, daß die impliziten ("ergänzenden oder "mit-bewußten") Erfahrungsinhalte Inhalte intentional wirksam sind: daß sie zur "Konstitution" der intentionalen Objekte – im Sinne vom Husserl und Gurwitsch – beitragen. Die Bedingungen und Umstände dieser Wirksamkeit herauszuarbeiten, ist das Hauptziel der vorliegenden Untersuchungen. Dazu wurde (1) eine phänomenologische Theorie des impliziten Inhalts kritisch expliziert, und (2) diese anhand einiger aktueller Ansätze der analytischen Philosophie auf die Probe gestellt. Im phänomenologischen Teil der Arbeit wurden zuerst die methodologischen Voraussetzungen von Gurwitschs gestalttheoretischer Neuformulierung des Husserlschen Projekts unter Berücksichtigung der sogenannten Konstanzannahme kritisch untersucht. Weiterhin wurden Husserls Noema-Konzeption und seine Horizontlehre aus der Perspektive von Gurwitschs Feldtheorie des Bewußtseins expliziert, und in der Folge Gurwitschs dreifache Gliederung des Bewußtseinsfeldes – das Kopräsenz-Kohärenz-Relevanz-Schema – um die phänomenologischen Begriffe "Potentialität", "Typik" und "Motivation" erweitert. Die Beziehungen, die diesen Begriffen zugrunde liegen, erwiesen sich als "mehr denn bloß kontigent, aber als weniger denn logisch oder notwendig" (Mulligan). An Beispielen aus der analytischen Philosphie der Wahrnehmung (Dretske, Peacocke, Dennett, Kelly) und der Sprache (Sperber, Wilson, Searle) wurde das phänomenologische Konzept des impliziten Inhalts kritisch beurteilt und weiterentwickelt. Hierbei wurde(n) unter anderem (1) der Zusammenhang zwischen dem phänomenologischen Begriff "vorprädikativer Inhalt" und dem analytischen Begriff "nichtkonzeptueller Inhalt" aufgezeigt und (2) Kriterien für die Zuschreibung impliziter Überzeugungen in den typischen Fällen der prädikativen Intentionalität zusammengetragen und systematisiert.

La ville comme labyrinthe: réécritures d'un mythe entre les années 1950 et 1980

Entre les années 1950 et 1980, émerge une nouvelle forme de labyrinthe chez des romanciers européens comme Michel Butor, Alain Robbe-Grillet, Italo Calvino, Patrick Modiano et Alasdair Gray : un labyrinthe insaisissable et non cartographiable. Pour en rendre compte nous avons recours au modèle du rhizome, issu de la philosophie de Gilles Deleuze et de Félix Guattari, aussi bien qu'au concept d'hétérotopie de Michel Foucault. La spatialité de nos romans nous pousse à prendre en compte également les réécritures ironiques du mythe de Thésée, Ariane, le Minotaure, Dédale. Les citations et les allusions au mythe nous font remarquer la distance d'avec le modèle traditionnel et les effets de ce qu'on peut considérer comme un « bricolage mythique », dans le cadre d'un regard ironique, parodique ou satirique. La représentation romanesque du labyrinthe accentue d'un côté l'absence d'un centre, et de l'autre côté l'ouverture extrême de cet espace qu'est la ville contemporaine. En même temps, la présence de nombreux « espaces autres », les hétérotopies de Foucault, définit l'égarement des protagonistes des romans. Au fur et à mesure que les écrivains acquièrent conscience des caractéristiques « labyrinthiques » de ces espaces, celles-ci commencent à informer l'œuvre romanesque, créant ainsi un espace métafictionnel. Entre les années Cinquante et le début des années Soixante-dix, les Nouveaux romanciers français accentuent ainsi l'idée de pouvoir jouer avec les instruments de la fiction, pour exaspérer l'absence d'un sens dans la ville comme dans la pratique de l'écriture. Calvino reformule cette conception du roman, remarquant l'importance d'un sens, même s'il est caché et difficile à saisir. Pour cette raison, à la fin de l'époque que nous analysons, des auteurs comme Modiano et Gray absorbent les techniques d'écriture de ces prédécesseurs, en les faisant jouer avec la responsabilité éthique de l'auteur.