Filosofia

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Programa de Pós-Graduação em Filosofia

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A alienação da liberdade pela própria liberdade : o paradoxo do problema do mal em Paul Ricoeur
(Universidade Federal do Espírito Santo, 2017-07-10) Silva, Janaína Rosa da; Barreira, Marcelo Martins; Paula, Adna Candido de; Botter, Barbara; Albuquerque, Ivanhoé Leal; Souza, Thana Mara de
This research aims to investigate the paradox of the problem of evil that alienates freedom through freedom itself. Since Augustine, philosophy has rejected the idea of a nature of evil as a being, as a thing, which, on the one hand, led the understanding of evil to the field of the imperfection of human nature. Modern philosophy places freedom as the central point of discussions around the origin of evil action, especially Descartes, Kant and Hegel. However, imputability and guilt show the limit of the autonomy of the sovereign subject, since the subject is both capable of good and capable of evil. In order to understand the paradox between evil, freedom and the able subject of Ricoeurian, this investigation begins with Ricoeur's Philosophy of Will, in an attempt to show how the capable subject is placed in opposition to the sovereign subject from the realization of the fragility of the will in the face of evil. Then, from the long hermeneutic way as a form of interpretation we seek to understand the meaning of hermeneutical theory of symbols and myths, transmitted by the ancient Babylonian, Jewish and Christian cultures in the works symbolic of evil (1960) and The conflict of interpretations (1969). The relation between evil and freedom in Ricoeur has its genesis in direct dialogue with the problem of radical evil and the free will of Kantian philosophy. In the face of the subject of Ricoeurian who wants to reveal himself as a being that brings to light through the mysterious subjectivity constituted between body and thought a subject of powers. This capable subject is criticized by Levinas with the theory of absolute alterity, which is opposed to the Ricoeurian subjectivity of self-understanding. In the course of our investigation, we note that the subject of powers of Ricoeur, although clothed with a paradox, has the merit of empowering the human being as agent, an agent responsible for his actions. The study of the performative character of freedom without the use of transcendence led us to think of the ransom of forgiveness as a form of restoration of alienated freedom.
A arqueologia do dispositivo de poder disciplinar a partir de uma genealogia do poder na obra Vigiar e Punir de Michel Foucault
(Universidade Federal do Espírito Santo, 2016-03-28) Galvão, Bruno Abilio; Souza, Thana Mara de; Viesenteiner, Jorge Luiz; Yazbek, André Constantino
The archeology and genealogy are analytical tools that Foucault uses, simultaneously, both on the issue of knowledge as power. Therefore, we affirm that these instruments do not separate into distinct periods, which is not to deny periodizations but deny mutilations in Foucault's work. We argue that occurs, from the reflections of The Archaeology of Knowledge, an expansion in the philosopher's analysis field, directing both archeology as genealogy, issues involving relations of power, which enables us to argue toward an archeology disciplinary power device from a genealogy of power. This analysis starts from the questioning of the current condition of the subject, Foucault diagnosed as governed by power relations that submit the body to a normative discourse, tending be an individual that matches a model, which is called docile bodies. They are the product of an embodiment of power, discipline, which makes use of several mechanisms that operate interconnected, forming a power device. Archaeology shows, when applied to a discursive formation, the relationship between the various elements that make up a speech. The relationship between the speech elements that determine a discursive regularity Foucault calls episteme, which is a strictly discursive device. Archaeology is the instrument applied in the analysis devices and, in Discipline and Punish, the philosopher directs archeology and genealogy to the axis of power, we will have an archeology of disciplinary power from elements found in a genealogy of power. The mechanisms of power found through genealogy and archeology organized by composing the disciplinary power of the device are: the art of distributions, control activities, the hierarchical surveillance, normalizing sanction and examination.
A busca fracassada pelo ser : estudos sobre a intencionalidade da consciência em Sartre
(Universidade Federal do Espírito Santo, 2014-06-02) Erculino, Siloe Cristina do Nascimento; Souza, Thana Mara; Carrasco, Alexandre de Oliveira Torres; Murta, Claudia Pereira do Carmo
Nous allons analyser la notion de conscience intentionnelle chez Sartre, dans l’établissement de ses relations avec le monde et avec les autres, pour révéler que l’homme est une quête de l’Être et qu’il doit être compris à partir de ses choix et ses significations par la psychanalyse existentielle. Comme nous allons voir, la conscience n’est pas un type d’existant determiné tel qu’une brique ou un marteau, car elle est une puissance signifiante du réel, capable d’éclairer le présent et le passé par de futurs projets. Cela ne signifie pas que l’homme crée le réel selon sa volonté, car le monde existe par soi-même; cela signifie que l’homme est le seul responsable de ce qu’il fait de lui-même et de donner du sens au monde, puisqu’il est absolument libre. En lui-même, l’homme est rien, il se rapporte donc au monde; c’est son rien qui lui fait chercher l’être pour atteindre la complétude. Il s’agit d'une projection de l’avenir qui ne se réalise pas, ce qui ouvre un horizon de possibilités de nouvelles conduites et permet de continuer à agir. C’est l’échec ontologique à trouver sa propre fondation qui permet l’action libre et la recherche de succès existentiels. Pendant qu’il est vivant, l’homme reste comme la recherche de l’être – l’homme n’existe que comme du désir manqué.
A CONSCIÊNCIA INTENCIONAL COMO SUBJETIVIDADE CONCRETA: ESTUDO SOBRE O IRREFLETIDO E O REFLEXIVO NA FILOSOFIA DE JEAN-PAUL SARTRE
(Universidade Federal do Espírito Santo, 2020-09-21) Modolo, Damares Franca; Souza, Thana Mara de; https://orcid.org/0000000284613239; http://lattes.cnpq.br/1586702620708183; https://orcid.org/; http://lattes.cnpq.br/; Araujo, Arthur Octavio de Melo; https://orcid.org/; http://lattes.cnpq.br/7986103638057702; Erculino, Siloe Cristina do Nascimento; https://orcid.org/; http://lattes.cnpq.br/
La subjectivité dans la pensée de Jean-Paul Sartre est conçue comme mouvement intentionnel, qui, parmi tant de modes de don, perçoit, imagine, s'émeut et signifie le monde. Ce n est pas un système d intériorisation des impressions, des jugements et des co
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.
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.
A elação entre linguagem e ontologia no crátilo de Platão
(Universidade Federal do Espírito Santo, 2019-08-23) Santos, Joedson Silva dos; Botter, Barbara; https://orcid.org/0000-0001-5733-0842; http://lattes.cnpq.br/8149684793979640; https://orcid.org/0000-0003-0582-8897; http://lattes.cnpq.br/5109395085883651; Salatiel, Jose Renato; https://orcid.org/0000-0001-5858-1248; http://lattes.cnpq.br/8005576464240791; Silva, Christiani Margareth de Menezes e; https://orcid.org/; http://lattes.cnpq.br/0779640328778408
This project is thematically limited to the analysis of the relationship between language and ontology from the platonic dialogue: Cratylus. In this dialogue, the relationship between language and ontology implies an epistemology, and the articulation between language and epistemology presupposes a stable and objective reality. Both Plato and some pre-socratic and sophists inaugurated a series of reflections around the physis/nomoi antinomy, based on the two opposing paths in vogue at the time: naturalism and conventionalism. Starting from the debate between Socrates and his interlocutors, Hermogenes and Cratylus, a problem emerges, namely, the justness, correction or accuracy of the name (orthotes onomaton) in relation to the thing (onta). For Hermogenes this relationship is conventional, that is, there is no natural correspondence between the name and the thing, in this sense, language is separated from reality. For Cratylus it is natural, because the name and the thing are connected in such a way that to say something is to say the thing, so that the being and the language are inseparable. Between the extreme of the two theses is Plato's position of maintaining a balance between language and reality, through the separation of language from reality without losing the direct relationship with it. For the purposes of the dissertation, we will examine how the relationship between language and ontology implies in Socrates' epistemology, as well as the Cratilian epistemic refutation promoted by him.
A estética do irreal : considerações sobre a arte em Jean-Paul Sartre
(Universidade Federal do Espírito Santo, 2017-03-06) Hoste, Vinicius Xavier; Souza, Thana Mara de; Araújo, Arthur Octávio de Melo; Moutinho, Luiz Damon Santos
Parler de l’art dans la pensée de Jean-Paul Sartre c’est rentrer dans un champ ambigu, c’est transiter entre l’imaginaire et la perception, entre le sens et la signification, entre la critique et l’aliénation. En fait, ce sont précisément ces ambiguïtés qu’on abordera dans ce travail, pas afin de les résoudre, mais dans le but de montrer comment le philosophe français les utilise pour construire sa réflexion sur l’art. Nous allons essayer, alors, de montrer comment l’œuvre d’art, même s’il est une irréalité, n’exclut pas la dimension perceptible. Ensuite, nous cherchons à élucider la façon que cette dimension irréelle ouvre la possibilité soit d’un art critique, soit d’un art aliénant, en montrant, d'ailleurs, que cette opposition ne s’identifie pas avec la distinction entre les arts signifiants e les arts non signifiants. Enfin, nous chercherons à expliquer comment une œuvre d’art peut exprimer de façon concrète la critique ou l’aliénation, et que ça ne découle pas uniquement de l’artiste, mais dépend aussi de l’attitude du public.
A estrutura “como” (Als Struktur) em Martin Heidegger: o discurso (Rede) e aquilo sobre o quê (Worüber) discorre.
(Universidade Federal do Espírito Santo, 2019-08-15) Costa, Igor Nunes; Souza, Thana Mara de; https://orcid.org/0000000284613239; http://lattes.cnpq.br/1586702620708183; https://orcid.org/0009-0006-3374-3611; http://lattes.cnpq.br/9094148338365421; Henriques, Rafael da Silva Paes; https://orcid.org/0000000218125886; http://lattes.cnpq.br/4260742302003843; Santos, Jorge Augusto da Silva; https://orcid.org/0000000161111693; http://lattes.cnpq.br/3088783002373165
Heidegger states that the discourse (Rede) lets you see what "about what" (Worüber) talks about and does so for all those who talk to each other. We investigate the structure "as" (Als Struktur) of that "about what" exposition of the understood in conjunctures (Bewandtnis) that is allowed to be seen as speech. Comprehension (Verstand) discovers conjunctures where the entities arise as significant possibilities of being that are elaborated hermeneutically exposing the understood "how" something. Entities are possibilities in the comprehensible opening to the world (Welt) as significance (Bedeutsankeit) and that, in development with others, are articulated meaning and exposition "as" something discursed in the discourse (Rede). This path led us to choose, first and foremost, Being and Time to show this hermeneutic "how" being the explicit comprehension that is seen in the discourse, because there one meditates on the world, the discourse and the "how" structure. We begin with the worldliness of the world and the open significance in the comprehension that is expressed hermeneutically and is seen in the discourse. What is the "how" structure (Als Struktur)? What is your relation with discourse (Rede)? And between them "about what" is discussed (Worüber)?
A experiência do divino na Grécia arcaica (a partir de Walter Otto)
(Universidade Federal do Espírito Santo, 2014-03-31) Bastos, Daniel Ferstl Ferreira; Francalanci, Carla Costa Pinta; Bocayuva, Izabela Aquino; Luchi, José Pedro
A facticidade da vida nas origens cristãs: uma leitura das interpretações heideggerianas de Paulo a Agostinho
(Universidade Federal do Espírito Santo, 2023-07-28) Dias Júnior, João de Paula; Santos, Jorge Augusto da Silva; https://orcid.org/0000000161111693; http://lattes.cnpq.br/3088783002373165; https://orcid.org/0000-0001-6521-5916; http://lattes.cnpq.br/2701566440364325; Fernandes, Marcos Aurelio; https://orcid.org/0000-0001-8928-1723; http://lattes.cnpq.br/5481070831430679; Kirchner, Renato; https://orcid.org/0000-0003-3105-1401; http://lattes.cnpq.br/5079313371476684
This paper attempts at analyzing the Christian origins of facticity in the philosophical development of the young Heidegger, based on the first two lectures from GA 60, namely, the Introduction to the Phenomenology of Religion, from Winter Semester at Freiburg, in 1920-21, and Augustine and Neo-platonism, from Summer Semester, 1921, analyzing the early Christianity, more specifically, the Pauline situation to get to the Augustinian reflection about the trouble (molestia) and temptations as a constitutive way of factical life. Thus, this paper has the purpose of making a reflection about Heidegger’s phenomenological reading of some Pauline epistles and the Book X of Confessions, by Augustine, trying to recognize in Christianity a concrete example of the experience of facticity. To do so, first a general overview of what is the factical life and how Heidegger develops it in his first writings will be done, in order to bring a genealogy project of facticity and build a structural basis of concepts, so that it is possible to take the second step, which is analyzing the experience of factual life in the early Christianity looking for a clarification about the structures of the Christian facticity to, then, understand the factual experience situation of Paul, the Apostle. Martin Heidegger understands that the Apostle was able to clearly develop in his writings the original Christian experience, that is not objectively closed, but is given existentially in facticity. In the follow up, the next chapter purposes a glance at Heidegger’s phenomenological reading about Book X of Confessions by Augustine of Hippo. At this point, it is noted how the curare and the tentatio are given as a fundamental character of factical life, bringing the trouble (molestia) as the weight of life in front of existence and the temptations as a way of living the humanity authentically.
A hermenêutica da arte em Hans-Georg Gadamer
(Universidade Federal do Espírito Santo, 2013-08-20) Vasconcelos, Gustavo Caverzan; Araujo, Ricardo Corrêa de; Casanova, Marco Antonio dos Santos; Oliveira, Bernardo Barros Coelho de
It is intended to present the Hans-Georg Gadamer hermeneutics of art and his philosophical defense about the possibility of knowledge of the truth in the experience of dialogue lived by anyone that contemplates an artwork. It supports that it is possible highlighting, at first, the play concepts, of festival and symbol and then, the concepts of application and experience thought by Gadamer. In addition, it shows up how can we think the artwork as a image that presents, itself, a content of truth to the viewer, scoring the internal characteristics the way of being of the reproductive arts, statutory arts and literature. This way, it is observed the fundamental sense of participation of the people involved in the play of the art, namely, the artist creator, the representative agent and the viewer to finally show how the application of each one contribute to a significant development of the art hermeneutics. In that process, it stands out the importance of the contents legacy by the historical tradition and mobility in its facticity, to think about the hermeneutics exercises in accordance with the advent of the circumstantial truth in the presentation of the artwork.
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.
A imagem: um real inexistente. A questão do discurso enquanto imagem no diálogo "Sofista" (240 a-244 a; 264 a-d) de Platão
(Universidade Federal do Espírito Santo, 2019-12-12) Araújo, Maraney Lopes; Santos, Jorge Augusto da Silva; https://orcid.org/0000000161111693; http://lattes.cnpq.br/3088783002373165; https://orcid.org/0000-0001-7425-8256; http://lattes.cnpq.br/2059652577693767; Murta, Claudia Pereira do Carmo; https://orcid.org/0000-0002-1553-8028; http://lattes.cnpq.br/7566489472975915
A imortalidade da alma no Kitāb Al-Nāfs (Livro da alma) de Ibn Sīnā (Avicena)
(Universidade Federal do Espírito Santo, 2015-07-20) Pereira, Evandro Santana; Costa, Ricardo Luiz Silveira da; Attie Filho, Miguel; Botter, Barbara
The current dissertation is a study concerning the immortality of the soul, following the doctrine presented in the Book of the Soul of Ibn Sina. In Chapter I, primary sources are used in order to establish a philosophical biography of the philosopher, in which are presented the political and cultural context of where he lived, the more relevant facts and issues of his life, in addition to his principal works. In Chapter II, there is a short description of the Arabian Philosophy – the falsafa –, and an analysis of the major inheritances received by the philosopher: Plato, Aristotle, Plotinus and Al-Farabi, and of some works and concepts of these. Next, the avicennian philosophical system is studied, in order to establish an indispensable theory base to explain the individual immortality of the human soul in the Book of the Soul. This analysis starts with his Metaphysics, with the notions of necessary existent and contingent existent, and the essence/existence distinction; passes through his Cosmology, with the emanation of the cosmic intelligences from the necessary existent down to the sublunary world, where man is; and reaches its Psychology, in which man is capable of uniting himself with the active intelligence, by the means of his intellective faculty. After that, comments are made about the influence of Ibn Sina in the History of Philosophy. In Chapter III, the Book of Healing and the Book of the Soul are described. Following that, the soul is analyzed in his homonym book, with his proving, definition, substantiality and faculties. In more detail, the question of the immortality of soul is studied in its particularities, foremost in Sections 2 and 4 of Chapter Five of the book in light.
A influência da mímese na hermenêutica simbólica de Paul Ricoeur
(Universidade Federal do Espírito Santo, 2015-02-27) Belo, Eliezer; Barreira, Marcelo Martins; Cavalieri, Edebrande; Albuquerque, Ivanhoé Leal
This work performs an approach about hermeneutics symbol in Paul Ricoeur from the perspective of mimesis. To understand the importance of mimesis in hermeneutics of Ricoeur was mythologically it was decided to develop the study to present the stages of development of thought. The first study was based on the knowledge of the philosophy of the will. This first part intended to show Ricoeur entry in the symbol field. In the following reflections and evolution of thought. Another part complements this first study and tried to assess the graft hermeneutic phenomenology. The proposition of this second part was to justify the existence of a symbol of hermeneutics, considering the symbol as a possible starting point for resolving the conflict of interpretations. Another study complemented this work is developed in three stages. First concentrated in the field of hermeneutics from developing a myth and symbol description, with the intention of presenting the range of dimensions of the symbols. Then was taken into account the evolution of speech to reach the write state. In that same set, the myth and the symbol are analyzed from the aspect of semantic mediation that is between them. Subsequent to this second part held a reflection on the time in Augustine and Aristotle, considering the dimensions of the experience of time. The study which end the study was conducted in three stages. The first and the second are devoted to the relationship between mimesis and muthos, and mediation between mimesis I and III by mimesis II. The second focused on the reader, and the figure of the world’s mimesis consolidation and setting, via reflection on the reference. The closure was left with the task of carrying out an assessment of the symbol of hermeneutics, considering aspects of mimesis, the action imitated in the narration, the time of the work and the reader's worlds and work as configuration elements.
A Interpelação de Althusser no Teatro do Direito Burguês
(Universidade Federal do Espírito Santo, 2024-02-26) Fialho, Noêmia Amélia Silveira; Bazzan, Marco Rampazzo; https://orcid.org/0000-0003-1194-8289; http://lattes.cnpq.br/1141684502513379; https://orcid.org/; http://lattes.cnpq.br/3358014375968600; Morfino, Vittorio; https://orcid.org/; http://lattes.cnpq.br/2749306963173611; Viparelli, Irene; https://orcid.org/; http://lattes.cnpq.br/3569280333087469
In 1970 Althusser presents his theory of Ideology and Ideological State Apparatuses as an ongoing research that aims to study the reproduction of bourgeois society in the twentieth century. To emphasize its material existence, the philosopher maintains that ideology challenges individuals in subjects. It presents the questioning of a policeman to any individual on the street as a theoretical scene precisely with the aim of illustrating the concrete functioning of ideology. Our research aims to study the figure of interpellation, on the one hand, deepening its metaphorical value through the Althusserian theorization of the materialist theater, and, on the other, questioning its critical force before the concepts of representation and subject of law based on the ideological dimension of the "Political State Apparatus". This study has as its firm point the centrality that Althusser recognizes to the legal ideology for the dominant ideology in bourgeois societies. This is because it is on the basis of bourgeois law that the subject embodies the determination of exchange value and has the ideals of equality and freedom grounded on the basis of exchange relations. The notions derived from the legal ideology also support the production of the political State Apparatus, as Althusser describes it in the 1976 Notes on the ISA, and support its reproduction, since political representation is legitimized because those represented are considered free and equal to elect their representatives (the ideological dimension of the social pact). Thus, citizens are, ultimately, considered authors of the acts practiced by the one who represents them (author-actor dialectic).
A legitimidade pós-metafísica dos direitos humanos em Jürgen Habermas
(Universidade Federal do Espírito Santo, 2018-07-19) Lourete, Suzana de Alvarenga; Luchi, José Pedro; Dutra, Delamar José Volpato; Araújo, Ricardo Correa de
This work analyses Human Rights within Jürgen Habermas' political philosophy, from a postmethaphysical arguition of Moral and Law, as well as their legitimacy in democratic, multicultural and plural societies, as a way of social integration. The first chapter explores Habermas' understanding of the methaphysical thinking as well as his critics to this paradigm, often centered in the Kantianism, to the norms in contemporary democratic societies. Thus, it is analysed how the Frankfurt philosopher engenders his theory of rationality, initially with elements of his Theory of Communicative Action and, in sequence, with the introduction of procedure ruler principles of his Discursive Theory, to know, Principle of Universalization (‘U’) and Principle of Discourse (‘D’). This explanation leads to the conclusion how the postmethaphysical ethics will ground moral and legal norms. The second chapter analyses the habermasian approach to the nexus between the postconventional moral and the discourse ethics, leading to understand the relation between this Moral and the Law. The Principle of Discourse assumes, by the juridical institutionalization, the figure of the Principle of Democracy, which ensures legitimador power to the procedural legalization. The Principle of Democracy results, according to Habermas, by the interaction of the Principle of Discourse and the legal form, which is constituted by the subjective liberty of action and by the coercive force, stabilizing the social expectations of acting. The chapter finishes with Apel's criticism to the moral neutrality of the Principle of Discourse thesis and Habermas' replics advocating his theory of a complementary relation between moral and law. The third chapter explains the role of Human Rights in the habemasian practical and legal philosophy. The first part shows how Habermas understands the internal nexus between Human Rights and people’s sovereignty, which, by the opposite of de liberal and republican traditions, must not be polarized, because they are premises to a reciprocal cooriginal existence. From this cooriginality begins, or the “logical genesis”, a range of fundamental rights to the democratic States’ constitutions. Finally, this work sustains the role of mediator of human dignity as the postmethaphysical universal moral source of Human Rights, before the primacy of the justice over the good.
"A LEI E SUA ORDEM A DEUS SEGUNDO SANTO TOMÁS DE AQUINO: UM COMENTÁRIO À SUMMA THEOLOGIÆ, IA-IIÆ, Q. 90, A. 2 ."
(Universidade Federal do Espírito Santo, 2022-03-29) Lemke, Wilson Coimbra; Santos, Jorge Augusto da Silva; https://orcid.org/0000000161111693; http://lattes.cnpq.br/3088783002373165; https://orcid.org/; http://lattes.cnpq.br/; Costa, Ricardo Luiz Silveira da; https://orcid.org/; http://lattes.cnpq.br/; Boeira, Marcus Paulo Rycembel; https://orcid.org/; http://lattes.cnpq.br/
In Section I of Part II of the Summa Theologica, question 90, article 2, St. Thomas Aquinas deals with the final cause of the law, namely: the common good. Some scholars, however, considering the ethical and political theory of the great medieval Doctor a
A leitura heideggeriana do livro X das Confissões : memória, vida feliz e tentações
(Universidade Federal do Espírito Santo, 2014-09-15) Matias, Juliana Pereira; Santos, Jorge Augusto da Silva; Costa, Ricardo Luiz Silveira da; Ferrandin, Jairo
Saint Augustine is a philosopher that radiated his thought through the time. His philosophy, no doubt, is a walking to the truth and the one that walks with him will find, in each step, the freedom of man in this truth that perform itself in life. No other work revealed so well this search of Augustine than Confessions. Here a journey begins inside him and in front of men, in a constant praise to God. In this way, here a crossing is opened with the medieval author in this search to this true life, to this beata vita, following the path that leads to the himself of man, arriving the limits of Memory in what he wants to search and find the life of his life. In book X of his Confessions, this walking begins. Heidegger found in Augustine the trajectory to understand the experience of religious life, saw in Saint Augustine a thinker that, even though wrapped in a dogmatic reality, can be interpreted through the eyes of the true Christian life. Heidegger found a life lived always opened and in direction to something determined. Saint Augustine reveals in his Confessions this search that never ends, living in direction to God, being in Him, Living in Him, in a relationship in which life actualize itself. This work will follow the path walked by the young Heidegger to understand in Augustine this search for the himself and for God, exceeding the limits of Memory to, finally, find the happy life, a walk in life itself, in the factual experience of life, in the experience of tentatio that, more than the possibility of lost himself, is too the place where man can find himself.

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