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Agora exibindo 1 - 20 de 121

Beatitude e sabedoria em Agostinho : estudo sobre as fontes pagãs no De beata vita a partir do uso do termo philosophia
(Universidade Federal do Espírito Santo, 2010-07-29) Beraldi, Adriano Cesar Rodrigues; Santos, Jorge Augusto da Silva; Luchi, José Pedro; Costa, Ricardo Luiz Silveira da; Costa, Marcos Roberto Nunes
The aim of this paper is to provide an analysis concerning the influxes of pagan thought about Aurelius Augustine (354-430), within the limits of his work De beata vita. This is one of the earliest writings of the initial cycle (from November of 386 to march of 387), the dialogues of the called “young Augustine”. For this, we resorted to the employ that the author makes of the term philosophia throughout the book as a conductor thread of our research. The images of philosophia developed from that use allow to expose the influences of pagan thought prior to our philosopher, as much as to feature his original conception on the central issue of the dialogue: the happiness. In this effort, we used others of his works of this initial period, once belong to the same speculative range. With this, we also tried to demonstrate how in this “first Augustine”, lies a possibility for the notion of happiness not only in an eschatological way, but even in this life.
A superação do pensamento metafísico na filosofia política de Jürgen Habermas
(Universidade Federal do Espírito Santo, 2010-08-03) Scaldaferro, Maikon Chaider Silva; Luchi, José Pedro; Santos, Jorge Augusto da Silva; Dutra, Delamar José Volpato
The modern political theory tried to legitimate the democratic rule of law based on metaphysical principles. Thus, a crisis of metaphysical thinking leads to a crisis of legitimacy of the democratic rule of law. The deficit of legitimacy is enlarged for a lack of a religious unifier power, able to organize secular societies, and the absence of a common ethos, shared for secular citizens. It is in this historical context that Jürgen Habermas’ thinking emerges. This work aims to analyses the fundamentation of democratic rule of law in Jürgen Habermas’ philosophy. It states that Habermas overcomes the metaphysical thinking in your discourse theory. In the first chapter, we explain how Habermas comprehend the main features of the metaphysical thinking and the causes of metaphysic’s collapse. The second chapter demonstrates that the Frankfurt’s philosopher elaborates a theory of rationality and an ethics post-metaphysical. This post-metaphysical ethics is the point of departure for the development of habermasian political philosophy. At the third chapter, we examine how the democratic rule of law is reconstructed from a post-metaphysical base. Here the habermasian proposal is compared with the republicanism and the liberalism that present a metaphysical fundamentation of democratic state. Finally, as conclusion of our study, we debated the results of Habermas’ post-metaphysical political philosophy.
A religião manifesta enquanto lugar da tomada de consciência-de-si do espírito como espírito na Fenomenologia do Espírito de Hegel
(Universidade Federal do Espírito Santo, 2010-10-26) Fieni, Vitor Hugo de Oliveira; Luchi, José Pedro; Cavalieri, Edebrande; Gonçalves, Márcia Cristina Ferreira
In his first important work, Phenomenology of Spirit (1807), Hegel had already put forward the reasons why religion was so highly considered by him. The religious phenomenon was thought out by that philosopher as an event through which the spirit (Geist) gradually reaches self-knowledge as spirit. This occurs insofar as the religious consciousness has as its object an Other which is itself. Yet, this equality is not clear to that consciousness at the outset of its journey towards Absolute Knowledge. Its process of identification with itself will be translated into a gradual essentialization of immanence and immanentization of the essence, and this occurs in all religions presented by Hegel. In this work, I carry out an analysis of manifest religion (offenbare Religion) as dealt with by that philosopher, while I also analyze moments such as the locus where the spirit´s knowledge of itself occurs fully, insofar as God becomes human and the humans become God. Yet, considering that such synthesis does not happen instantly, I pursue in this work the dialectic thread which leads to the deification of the humans and the humanization of God by way of natural religion and art religion, until we reach the figure of Christ, which is the perfect synthesis of God and the humankind. The death of the Messiah and the development of the Christian Community are the final touch to this spirit which becomes self-conscious of itself, from itself, since, through the sacrifice of the Son of God, his Self oneness is universally extended to those individual members of the Community who, thanks to the (Holy) Spirit, enter into communion with the eternal essence. However, religion is not the last chapter in Phenomenology, as, for Hegel, the synthesis, identity and knowledge-of-itself of the spirit as spirit emerges in manifest religion by means of representation (Vorstellung). Thus, a reconciliation was needed that could be more intelligible and less sensitive: the absolute philosophical knowledge. In other words, human deification, side by side with divine anthropomorphization, religiously achieved, were not sufficient to enable consciouness to reach its final stage. In view of this, I undertake a final critical chapter, to approach the humanistic consequences of hegelian philosophy. In this chapter, I also discuss Hegel´s position in relation to what he calls God (Gott). In conclusion, I suggest the concept of hegelian anthropo-pantheism as the result of Hegel´s Absolute Knowledge.
A crítica contemporânea ao dualismo metafísico alma-corpo de René Descartes
(Universidade Federal do Espírito Santo, 2010-12-02) Borges, David Gonçalves; Araujo, Arthur Octavio de Melo; Candiotto, Kleber Bez Birolo; Murta, Claudia Pereira do Carmo
This dissertation aimed to research about the contemporary conceptions concerning the mind, using as philosophical reference René Descartes - the thinker who inaugurates the inquiries on the subject with his works "Meditations On First Philosophy" and "Treatise on the Passions of the Soul." The investigation sought to identify the main implications of Cartesian metaphysics on the philosophy of mind, and to show that the latter only became a field of study distinct from other philosophical fields since it started from criticism of the Cartesianism. In the first section an extensive presentation of the thought of René Descartes was prepared, with special emphasis on his views about the "soul" (or "mind" in contemporary terms). The second section addressed the first criticisms on dualism, as well as the objections contained in the works of Gilbert Ryle and Daniel Dennett. The third section presents non-dualistic and noneliminativistic approaches, focusing on the positions of John Searle and Antonio Damasio. It was concluded that the philosophy of mind followed a linear, gradual, and somehow inevitable development - in the latter case, keeping in mind mainly how it originated from the categories postulated initially by Descartes. Additionally, it was concluded that the path to greater success and wider potential for the advancement of cognitive science is in the union between empirical and philosophical knowledge, similar to the methodology employed by Damasio.
Todos somos artistas: um diálogo entre Nietzsche e Beuys
(Universidade Federal do Espírito Santo, 2010-12-14) Nunes, Juliana Bernabé; Pessoa, Fernando Mendes; Fogel, Gilvan; Oliveira, Bernardo Barros Coelho de
The intention of this thesis is to think the guiding principle that grounds and makes both the artistic conception of Friedrich Nietzsche and Joseph Beuys, in order to understand the element that brings them together in the same perspective in relation to art, namely that it is the proper task of life. Expanding the horizon of the issues of art beyond the aesthetic discussions, both view it as a pathos, an impulse, ie, as a disposition of man to himself, to the life he himself is. It is here, therefore, the establishment of a dialogue between the philosopher and the artist about art as the constitution of life itself, of man's existence on this earth, and so long as the soil where it can make a decisive criticism to the decadence of the modern position.
Arte, embriaguez e superação da metafísica em Nietzsche
(Universidade Federal do Espírito Santo, 2010-12-15) Côrtes, Joana Quiroga de Figueiredo; Fogel, Gilvan Luiz; Pessoa, Fernando Mendes; Francalanci, Carla Costa Pinto
From that we consider to be the question of the philosopher Friedrich Nietzsche in general, namely, diagnose and address the attitudes that deny life, we analyzed the meaning given to art as a way to overcome such a perspective. To this end, we deem necessary to deal with, since a broad approach, what he meant by life as will to power and body for better positioning its criticism of the tradition of Western thought, and collect what is the counterpoint that art provides. In turn, the notion of intoxication expresses the differential of art to establish themselves as "pre-physiological condition" just as soon as a pre-condition of its own overcoming. As we shall see, the "overcoming of metaphysics" advocated in the art does not represent a reversal, but the need to consider the truths from the perspective that enabled, invalidating thus the expectation of finding an unequivocal meaning to life, demanding, finally, the assumption of the consequences of a statement.
O real em sua fabulação : a herança nietzscheana na hermenêutica filosófico-religiosa de Gianni Vattimo
(Universidade Federal do Espírito Santo, 2011-04-25) Uliana, Marcony Brandão; Barreira, Marcelo Martins; Luchi, José Pedro; Pires, Frederico Pieper
This work addresses the Nietzschean legacy in Gianni Vattimos philosophical and religious hermeneutics.This approach will be undertaken by following the thread of the Nietzschean understanding of the fabulation of the real and its implications in postmodern discourse ethics. We present as a fundamental characterization, to be outlined in the first chapter, the critique of the categories of modernity that are addressed to subjectivity and historicism, beyond its egress in art (with notions of the Dionysian and Apollonian).This egression will be carried out by tracing the nihilistic aspect of the will of power, namely its deconstructive capacity, finding a more successful form in the emancipatory project of the "beyond-the-human", at the core of which is decision-making as a moment of accepting responsibility. The second chapter will look at the relationship between secularization and Christianity and the role to be played by Christianity in the mediation of accomplished with caritas, in the Age of cultural conflicts, through caritas, in the Age of Interpretation. The third and final chapter will analyze the link between the understanding of the fabulation of the real at its nihilistic heart, and the characterization of a post-metaphysical ethics discourse.
Walter Benjamin : a arte de pensar na cabeça dos outros
(Universidade Federal do Espírito Santo, 2011-05-30) Machado, Leonardo Thadeu Azeredo; Oliveira, Bernardo Barros Coelho de; Gatti, Luciano Ferreira; Luchi, José Pedro
This work tries to grasp on what foundations Walter Benjamin s proposal of a need of a politicizing of art lies upon. To do so, we ve focused, mainly but not only, on his 1930 s writings, because his production is explicitly engaged in a political perspective during this period. The fragmentary fashion of his work has forced us to build a constellation of elements to sustain our own interpretation, being: a) his very particular conception of History and the influence of this conception in the forms mankind has been producing, perceiving and comprehending itself throughout the years as well; b) the relationship between progress and changes within the production s conditions, both material and spiritual (or intellectual); mainly the deep transformations which have happened because of the overwhelming material development caused by Industrial Revolution; and c) the specifically political element which shows itself because of the previous ones: as soon as one can understand in what way the capitalism s progress has changed deeply the structure of human s experience in the world, as well as their way of comprehending this same world (within arts, philosophy, religion, etc.), one can, so, comprehend this Benjamin s demanding that not only the art , but the whole critical and intellectual production should drive itself into a politicized perspective.
A hermenêutica da obra de arte : a experiência da arte como um jogo infinito entre pergunta e resposta em Gadamer
(Universidade Federal do Espírito Santo, 2011-06-15) Bom Jesus Neto, Antonio Almeida do; Oliveira, Bernardo Barros Coelho de; Werle, Marco Aurélio; Souza, Thana Mara de
What does it mean to understand a work of art? Hermeneutics, according to Hans Georg Gadamer, is identified with a question and answer structure within a limit of a possible conversation. A work of art can be understood as a text. But is not any question that we can direct to the work. For this, we need to get the point. Would it be an appropriative method, ie, we win the issue and so we can dominate what is being worked at a work? The game concept is, in our project, reconsidered in the light of Gadamer. This will allow us to show the game of art where only participating of it, where gain the issue makes sense. Thus, articulating the notion of playing with the idea of "logic" question and answer we will endeavor to show such a possibility from the perspective of interpretative Gadamerian that one can understand the work of art as well as a text. Understanding and interpreting are not activities related only to texts but they both expresses daily experience of the human being in the world. When we understand the tradition, we don’t understand only a text, but also views and insights that can be recognized also as truths. Henceforth, we will try to investigate the phenomenon of understanding directing this to the experience of art. Understanding that never runs out. The work of art as a text challenges us to think about what kind of comprehension is this that is always renewed, that is always possible. What has the genuine work of art to participate (belong) to the inexhaustible "character" things? Thus the relevance of our study is to investigate exactly why, either ancient or modern art, the experience of such work goes over, in an essential way, the whole subjective horizon of interpretation of both the author (artist) and the receiver that takes the work. Where nobody has the last word.
Paixões transvaloradas : o primado do afeto no pensamento de Nietzsche
(Universidade Federal do Espírito Santo, 2011-06-16) Oleare, Adolfo Miranda; Pessoa, Fernando Mendes; Cavalcanti, Patrick Estellita; Francalanci, Carla Costa Pinto
According to the Nietzsche s statement that metaphysics operates in the moral sense of denaturalization and spiritualization passions, introducing them to the state of evil to be combated by institutions universally shared values and controlling the being and activity - religion, science, philosophy - I will try here to address the exposure of the metaphysics of the passions produced in Thus Spoke Zarathustra. To do so, I take as a base, especially the speech "Of joys and passions," to which others also come to join. Thinking deny the passions in favor of conceptual knowledge-representational - that rationality, consciousness - the deified metaphysical truth, preventing, therefore, research on the value of truth, that is, the elements that, in addition to what could be the nature of truth underlying the relationship themselves as creators of their philosophies, they have the truth. The persecution of passions, then, is the director of metaphysical passion. Symptom of a dominant drive comes from her orders in , unconscious, emotional, passionate. Contrary to the dualist tradition - rationalist and subjectivist - the philosophy of Nietzsche equates life and passion, identifying the engine in the affective dimension of human activity, including thinking there.
Amor, belo e escrita a partir do diálogo Fedro de Platão
(Universidade Federal do Espírito Santo, 2011-06-17) Silva, Elisa Martins de Oliveira; Francalanci, Carla Costa Pinto; Souza, Thana Mara de; Silva, Claudio Oliveira da
In order to understand the intertwining among Love, Writing and Beauty, we take as a starting point, and as basis, of our investigations the Phaedrus s dialogue of Plato, striving for a possible interpretation to reveal Love as the movement that allows us to meet the Beauty as origin and principle of man s humanity from the vision of sensitive Beauty. Love, therefore, towards us into the Beauty demanding from us a relationship with writing since the sudden glimpse of Beauty inspiring the production of discourses, as revealed by the speeches made by Socrates from the sight of the beautiful young man Phaedrus. We could understand Love from the relationship between the Beauty and Writing as the instance, the place, that allows man restore his humanity.
Desamparo e Angústia em Inibições, Sintomas e Angústia de Sigmund Freud.
(Universidade Federal do Espírito Santo, 2011-12-16) Torres Neto, Henrique; Murta, Cláudia Pereira do Carmo; Pessoa, Fernando Mendes; Murta, Geraldo Alberto Viana
Ce travail est une recherche sur le thème de l´angoisse à partir de la pensée de Sigmund Freud. Pour cette recherche on propose la lecture d´un texte fondamental de l´auteur Inhibition, Symptôme et Angoisse à partir du quel la notion D´abandon présent dans le texte, enrichit la compréhension du thème de l´angoisse. L´angoisse et l´abandon s´articulent en signalant une situation de carence et d´inconsistance irréductibles, qui marquent le psychisme de celui qui s´humanise par le langage. Chez Freud une première théorie de l´angoisse considère l´aspect économique de la libido transformée. Alors que la seconde théorie compte sur les avances de la métapsychologie et sur l´importance assumée de la notion d´abandon, expérience qui inscrit dans le psychisme un manque radical que le processus d´humanisation impose à l´être parlant. Tant la psychanalyse que la philosophie considèrent comme essentielle la question de la rencontre de l´homme avec l´angoisse.
Imagem e imitação na educação dos guardiões da república
(Universidade Federal do Espírito Santo, 2012-02-24) Lorenzon, Anallú Guimarães Firme; Francalanci, Carla Costa Pinto; Luchi, José Pedro; Holanda, Luisa Severo Buarque de
We pretend in our study to propose a link between art and the ancient thinking through Plato’s considerations about mimesis, which are described on the Books II and III of the Republic dialogue. We will approach the principle of the platonic paideutic proposal highlighting its esthetic features, based on the sensible dimension of the Polis. We will analyze the importance given to the myths, as privileged images of the formation, and the position of mimesis on this process, which aims ultimately the love to the beauty.
O fim como princípio do Homem : uma interpretação da influência da noção de movimento nos primeiros livros da ética nicomaquéia de Aristóteles
(Universidade Federal do Espírito Santo, 2012-03-15) Pretti, Daniel do Valle; Francalanci, Carla Costa Pinto; Luchi, José Pedro; Moreira, Fernando José de Santoro
In this dissertation we aim to present different ways of understanding men using the relationship between being and movement in the thought of Aristotle. According to the philosopher, nature is the proper scope to investigate beings that can change.Therefore, first of all we will analyze the importance of men in the formulation of the definition of movement. With that purpose in mind, we will contrast art and nature.Consequently, we will be able to investigate the Aristotelian understanding about the best possible realization for men s life, or rather, happiness. We sustain that the notion of happiness is onto-cosmologically grounded on the close relationship between the notion of movement and the first principle that opens the Nicomachean Ethics. At last, we will analyze what it means to guide itself by reason, since we have in view the search for self-fulfillment. In other words, we will investigate how men form a moral virtue by and for a reality in change.
O equilíbrio entre o elemento irracional e racional na ideia de sagrado em Rudolf Otto
(Universidade Federal do Espírito Santo, 2012-04-26) Santos, Edson Kretle dos; Cavalieri, Edebrande; Luchi, José Pedro; Nunes, Antonio Vidal; Zabatieiro, Julio Paulo Tavares
The purpose of this dissertation is to elucidate in what way the rational and the irrational elements frame the human notion of the sacred, according to the philosopher Rudolf Otto. Marked by XX Century s rule of reason, Otto reacts to the Enlightenment, which interprets the sacred solely as metaphysical, moral and evolutional formulations. After the Kantian critique, the knowledge path becomes an impossible way to the understanding of the sacred and of the religious phenomenon. Thus, the author recaptures the sentiment as the origin and the openness of the human search for the divine. Since the experience of the nouminous belongs to the sphere of the sentiment, it follows that it is understood, constituted and characterized by the irrational aspect, for the religious experience has the peculiarity of the mysterious. Given this argument, Otto responds to the Enlightenment Age stating that the mystery of the sacred shall never be encompassed by reason alone. On the other hand, a religion based exclusively on sentiment contributes to the emergence of various self-denominated miraculous, magical religious practices. The theological reflections of such religions tend to mix capitalist exchanges and divine promises of prosperity. Otto reveals himself as a supremely important philosopher in the analysis of many contemporary religious practices which emphasize the emotional aspect. In such religions the exclusion of reason is evident, which the author rejects as inconceivable, given the argument that the rational element is a fundamental component of religion. Hence, Otto s intention, as well as that of this dissertation, is to demonstrate that the religious experience is composed both by the irrational and the rational elements and that only when these two aspects are in a state of healthy balance it is possible to achieve a profound experience of the divine.
O critério da verdade no Contra Academicos, de Agostinho
(Universidade Federal do Espírito Santo, 2012-08-13) Simões, Edilezia Freire; Santos, Jorge Augusto da Silva; Costa, Ricardo Luiz Silveira da; Bezerra, Cícero Cunha
In the book Contra Academicos by Augustine of Hippo (354-430), the discussion about truth is guided by a fundamental question: Can a man achieve wisdom and happiness while he seeks truth or only after he finds it? The interlocutors in this dialogue confront each other around this question. This dissertation aims at understanding the criterion for truth presented in "Contra Academicos? and contextualizing/analyzing the philosophical sources that influenced Augustine s intellectual evolution, which required a thorough analysis of his work. The theme for discussion in "Contra Academicos? is a relevant problem until today, thus deserving serious debates about the questions it brings. Seeking truth is not a banal or shallow issue, but a necessary and fundamental one. The discussions presented in this book bring the philosophical path followed by Augustin into discussion. Path that started in a meeting with his own self in order to find the truth that dwells inside men. In this search, Augustin walks a path that could not be explained logically, but that concerns his soteriological project, which pushes him through Manichaeism, Neoplatonism and skepticism until he finally reaches Christianity. While passing through skepticism, he has contact with academic skepticism, fruit of confrontation between two Hellenistic schools Academy and Stoa about the criterion of truth. In this confrontation, the Stoic show an unquestionable criterion of truth, while the Academic emphasize impossibility of men to reach truth. As a result, in Contra Academicos Augustin attempts to refute the Academic arguments that had discouraged him from finding truth. He does it in order to reveal the theoretical frailty of those arguments and show that truth can be achieved by men. This truth is Christ, identified by God s wisdom and power. Therefore, Augustine s quest for truth consists in an effort to meet God and thus achieve happiness.
A dialética do trágico na Fenomenologia do Espírito de Hegel
(Universidade Federal do Espírito Santo, 2012-12-12) Lima, Robson Ferreira; Luchi, José Pedro; Cavalieri, Edebrande; Pires, Frederico Pieper
Taking a general view of the course taken by the Spirit in the religious form of consciousness within Hegels Phenomenology of Spirit as a starting point, were intending to detach from this movement, as one essencial moment, the ceasure occured in the ethical substance which founds Greek Ethicitys world; it is the radicality of this ceasure itself what characterizes the Greek Tragedys moment. The most suitable form of representation to this ceasured content lies in a form of art which is capable of synthesizing both human s world effectiveness and spirits world conceptuality, that is, the tragic poetry. In spite of how important is the ceasure shown by the Tragedy, dividing the Ethicity in two Laws the Divine Law and the Human Law , this ceasure also contains in its own development a moment of reconciliation. This process of overcoming the oppostions goes along with the development of the tragic heros subjectivity, when he stops letting a blind fate guide his life and start to behave as a conscious agent, assuming both his actions and their consequences. Afterwards, Hegels dialectics itself carries a tragic fashion, including the pain of losing as well as the reaching a new plateau.
Passagem da religião grega e do mundo romano ao cristianismo na Fenomenologia do Espírito de Hegel
(Universidade Federal do Espírito Santo, 2012-12-13) Silva Junior, João Batista da; Luchi, José Pedro; Pires, Frederico Pieper; Cavalieri, Edebrande
This dissertationanalyzes theHegelianinterpretationof the passageof Greek religionandRoman worldto Christianity, thePhenomenology ofSpiritfeatures. ForHegel,therationalprincipleoforganizationof diversityofreligionsseeminglydisjointedin time andspaceshould not bethe consciousness of atranscendentabsolute essence, butasthe absoluteunity of consciousnesswithself-consciousnessofspiritachievedthrough movementfigurativeof religionthat goesuntil the endof the representationof yourconcept. After reviewingthe internal contradictionsbetweenself- consciousnessemergingin tragedy, andethical awareness, with the consequentdissolution of theGreek polisandethicalgods, and the passageof the religion ofRomanartto the world, we turn our attentiontothe situationof law,where freedombecomesuniversalethicbutabstractand lacking inspirit. A new levelwill be achieved withthe identificationofSi's livingspiritwith hisuniversalitymanifests itselfin religion, Christianity.
A teoria de mundo-próprio de Jakob Von Uexkull : entre a metafísica e o naturalismo
(Universidade Federal do Espírito Santo, 2012-12-14) Souza, Elaine Cristina Borges de; Araujo, Arthur Octavio de Melo; Di Clemente, Fabio; Ternes, José
This work proposes to analyze the philosophical meanig of the theory of "self-world" (in German, Umwelt) devoloped by the biologist Jakob Von Uexkull. Among different interpretations proposed by important philophers, the theory is situted between an eventual metaphysics and a particular form of naturalism regarding to the way how different lived organisms perceive and act on the environment. To make possible this study, this work is divided in tree chapters. The fist on is dedicated to an analysis on the wide influence that Uexkull had from Kant s ideas and that indicates the philosophical basis of his theoretical biology. In the second chapter, we will analyze Heidegger interpretation that understands the theory of self-world in a particular metalphisical meaning. In the third chapter, we will examine the interpratation that understands the theory of sel-world as an altenative form of naturalism which breaks away the cartesian dualism in Merleau-Ponty view. From this showing, it is proposed to evaluate the eventual interpretations for the theory of self-world and their philosophical consequences.
Religião da arte e tragédia grega na "fenomenologia do Espírito" de G. W. F. Hegel
(Universidade Federal do Espírito Santo, 2013-02-04) Garcia, Marcio Lourenço; Luchi, José Pedro; Cavalieri, Edebrande; Pires, Frederico Pieper
The Greek tragedy, in the Hegelian scheme, is situated as an eloquent sign of the final moment of the religion of art, then, is this step that takes place a painful schism between the state law and the family law. Then, in the tragedy, the need of the concept, still unconscious-of-itself, approaches the content of the life of the tragic hero s fate, as well as the language of minstrel ceases to be impersonal (as in epic) and actively participates in this content as actor. He actively participates in the drama and can interfere in the drama, its language indicates the pain of the hero. The ancient tragedy begins, then, to realize the unity of the gods as claimed by the philosophers of antiquity, and will culminate in a comedy in which happens the process of the absolutism of the Self and the passage of the happy consciousness for the unhappy consciousness. The progressive manifestation of the Spirit can be translated by the movement of get out of immediate substance, viewed in the religion of art, which supersedes the moments of the abstract work of art and of the living work of art, resulting in the spiritual work of art. This movement means the output of the substance for himself, because it claims the recognition of their uniqueness by the collective. Moreover, the Self is the creator of the singularity in the religion of art and, in the development of tragedy, is tool for self-knowledge of the Spirit in its moments, in the time, because his self-consciousness reveals itself through the universal powers offended and to seek revenge, because such a religion of art is like the mirror of the Spirit. This content is actually present, therefore, in itself, is a thing, and to the consciousness another. The right upper and the lower receive the significance that the first represents the power that knows, which manifests itself to consciousness, and, the second takes the meaning of power that escapes the consciousness and hides in the underworld of the Erinyes. This same religion of art sharpens the mind and imagination of all spectators to get up a flight to the heights of the consideration of his life in the city, the human and divine right - the first one as the female character, and, the second, the male - in the flow of logical necessity and that is the fate of total Spirit: the tragedy shows that there is no existence that is not already divided in itself and that this opposition is to the highest good of all the unity of the Spirit.

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