Doutorado em Filosofia
URI Permanente para esta coleção
Nível: Doutorado
Ano de início: 2019
Conceito atual na CAPES: 4
Ato normativo: Ato normativo: Homologado pelo CNE (Portaria MEC Nº 609, de 14/03/2019).
Publicação no DOU 18 de março de 2019, seç. 1 - Parecer CNE/CES nº 487/2018, Processo no 23001.000335/2018-51).
Periodicidade de seleção: Semestral
Área(s) de concentração: Filosofia
Url do curso: https://filosofia.ufes.br/pt-br/pos-graduacao/PPGFil/detalhes-do-curso?id=125
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- ItemSovradeterminazione e soggettivazione al prisma dei movimenti studenteschi di Francia e Germania tra gli anni sessanta e settanta: Louis Althusser e Herbert Marcuse in dialogo(Universidade Federal do Espírito Santo, 2026-01-29) Morabito, Milena; Bazzan, Marco Rampazzo; https://orcid.org/0000-0003-1194-8289; http://lattes.cnpq.br/1141684502513379; Nascimento, Daniel Arruda; https://orcid.org/0000-0001-9251-2457; http://lattes.cnpq.br/0578569833689838; https://orcid.org/0009-0006-7287-6118; http://lattes.cnpq.br/2473382043005898; Ruoppo, Anna Pia; https://orcid.org/0000-0001-6185-0576; Viparelli, Irene; https://orcid.org/0000-0003-3162-5647; http://lattes.cnpq.br/3569280333087469; Evangelista, Roberto; https://orcid.org/0000-0003-0334-9462; Candiotto, Cesar; https://orcid.org/0000-0002-7172-4618; http://lattes.cnpq.br/6260937850813585Il presente studio si propone di analizzare il rinnovamento della teoria marxista tra gli anni Sessanta e Settanta, attraverso l’analisi e la ricostruzione del rapporto tra Louis Althusser e Herbert Marcuse con i militanti dei movimenti di protesta studentesca in Francia e nella Germania Federale. Muovendo dalla questione della perdita di centralità rivoluzionaria della classe operaia, la ricerca articola il confronto attorno alle categorie di sovradeterminazione e soggettivazione. Il lavoro si sviluppa in due sezioni. La prima prende in esame la posizione critica assunta da Louis Althusser nei confronti del movimento studentesco francese, accusato di infantilismo e sinistrismo, e radicato nell’ ideologia piccolo-borghese. In esplicita contrapposizione alla narrativa di Daniel Cohn Bendit, che attribuiva agli studenti l’assoluto protagonismo del Maggio, Althusser rivendica la centralità della classe operaia e afferma il primato della lotta di classe. L’asse portante di questa analisi è la categoria della sovradeterminazione. Attraverso di essa Althusser riconduce le lotte studentesche alla lotta di classe nella ideologia, con un esplicito richiamo alla Rivoluzione Culturale. Si tratta di un compito che, tuttavia, nella sua lettura, i militanti non si dimostrarono in grado di assolvere. La seconda sezione prosegue l’analisi focalizzandosi sulla figura di Herbert Marcuse e sul suo fecondo dialogo con Rudi Dutschke, principale esponente del Movimento Antiautoritario. Muovendo dalla disamina della società unidimensionale, Marcuse individua negli studenti la forza politica capace di riattivare il potenziale rivoluzionario del proletariato. Gli studenti agiscono come catalizzatori, in grado di radicalizzare politicamente anche i soggetti marginali, portatori di bisogni radicali che il sistema capitalistico non può e non vuole soddisfare. Saranno proprio le innovative pratiche messe in campo dagli studenti berlinesi a suggerire l’idea di una rivoluzione radicale guidata dagli studenti, intesa come una trasformazione della coscienza che anticipa e prepara la rivoluzione sociale. Convinto della necessità di ridefinire la teoria e la strategia comunista internazionale alla luce del nuovo scenario globale, Marcuse mutua da Rudi Dutschke le principali coordinate della sua teoria politica degli anni Sessanta. Dal presente lavoro emerge la questione della soggettività rivoluzionaria come uno dei campi di tensione del marxismo degli anni Sessanta. L’intersezione tra la sovradeterminazione e i processi di soggettivazione apre uno spazio teorico all’interno del quale il soggetto non è più inteso come un presupposto statico, ma come il risultato mai definitivo di una lotta incessante.
- ItemLiberalismo político perfeccionista: uma proposta de promoção estatal das virtudes políticas a partir do paradigma liberal igualitário de John Rawls(Universidade Federal do Espírito Santo, 2025-10-29) Mauricio Junior, Alceu; Araújo, Ricardo Corrêa de; https://orcid.org/0000-0002-0431-8599; http://lattes.cnpq.br/5638777509855807; https://orcid.org/0000-0002-0521-7394; http://lattes.cnpq.br/4849524100434033 ; Viesenteiner, Jorge Luiz; https://orcid.org/0000-0003-3727-7890; http://lattes.cnpq.br/7444634503835464; Dalsotto, Lucas Mateus; https://orcid.org/0000-0002-8697-6105; http://lattes.cnpq.br/6987939396562583; Silveira, Denis Coitinho; https://orcid.org/0000-0002-2592-5590; http://lattes.cnpq.br/2755385851635999; Barbosa, Evandro; https://orcid.org/0000-0002-5695-3746; http://lattes.cnpq.br/4540090727696342This thesis examines the possibility of formulating a conception of political perfectionism compatible with John Rawls's political liberalism, thereby challenging the traditional reading that considers Rawls to be unequivocally anti-perfectionist. Based on the question of whether the liberal democratic state should legitimately promote specific values and virtues of its citizens without violating its moral duty to treat them with equal respect, through a liberal political perfectionist conception, it is argued that the antagonism between state perfectionism and political liberalism is superficial and relies on a limited understanding of state perfectionism and an unjustified optimism about civil society’s capacity to guarantee the fact of the majority. It is proposed that, given the fact of reasonable pluralism, it is possible to sustain the legitimacy of a perfectionist political liberalism for the promotion of political virtues, anchored in Rawls’s idea of equitable social cooperation among free and equal citizens, without resorting to comprehensive doctrines of the good, even partial ones, and without incurring criticisms of disrespect towards persons or paternalism, which are directed at liberal perfectionism. It is argued that political perfectionism is not redundant in relation to political liberalism, since the latter does not account for the erosion of the fact of the majority, nor is it confused with liberal perfectionist proposals or moderate perfectionism, which are based on comprehensive conceptions, even if partial. It is maintained that political perfectionism, the state promotion of essential political virtues for cooperation in a well-ordered society, does not claim exclusivity. Still, it is not only theoretically possible but also necessary for the preservation and strengthening of a democratic culture in societies marked by the fact of reasonable pluralism, in the face of the decline. From the case study of civic education, it is also observed that the contribution of political perfectionism is normative, but its implementation must prudently be proportional to the state of the fact of the majority in a society that claims to be democratic.
- ItemTrabalho de reprodução, bens comuns e relações de gênero: a genealogia do operaísmo feminista(Universidade Federal do Espírito Santo, 2025-07-29) Limone, Raffaella; Souza, Thana Mara de; https://orcid.org/0000-0002-8461-3239; http://lattes.cnpq.br/1586702620708183; https://orcid.org/; http://lattes.cnpq.br/6496842629868822; Dias, Maria Cristina Longo Cardoso; https://orcid.org/0000-0003-1007-2449; http://lattes.cnpq.br/8581414763000546; Ramos, Silvana de Souza; https://orcid.org/0000-0002-9112-1814; http://lattes.cnpq.br/5970688893696378; Ruoppo, Anna Pia ; https://orcid.org/0000-0001-6185-0576; http://lattes.cnpq.br/; Viparelli, Irene; https://orcid.org/0000-0003-3162-5647; http://lattes.cnpq.br/3569280333087469This thesis examines the concept of reproduction work through the theoretical framework of Italian operaismo, which pioneered the demand for the possibility of remunerating women's domestic labor. Italian operaismo feminism demonstrated the inseparability of the categories of gender and class, conceiving gender as a class exploited in all dimensions, where women are compelled to sell their care labor through the marriage contract. The methodologically materialist analysis of the 1970s evolved into a genealogical perspective in the 1980s. The conclusion of the first chapter points to the analysis by the Dalla Costa sisters on the forms of manifestation of domestic labor and its underlying socioeconomic and cultural roots. The thesis then focuses on the theoretical perspective developed by Silvia Federici and Leopoldina Fortunati regarding the analysis of the female body in the transition between the Middle Ages and Modernity, its transformation into a reproductive machine through an ideological and repressive apparatus, and the witch hunts as a historical expression of this transformation, connecting them to the philosophical theories of Descartes and Hobbes and the literary figure of Caliban in Shakespeare. Italian operaismo feminism interprets the “surplus” of the non-machine body as corresponding to women's labor in the construction of capitalist society. Thus, through the first and second chapters, the theme of women's domestic labor is described and analyzed within this specific philosophical reflection, considered a genealogical investigation into the female body, its subjugation, and exploitation from the Middle Ages to the Contemporary era. The themes developed by the operaist feminists at the end of the 20th century raise questions concerning the value of cooperation from the perspective of the Commons.
- ItemA presentificação de Deus na Filosofia de Nietzsche(Universidade Federal do Espírito Santo, 2025-02-11) Barbosa, Wesley de Jesus; Viesenteiner, Jorge Luiz ; https://orcid.org/0000-0003-3727-7890; http://lattes.cnpq.br/7444634503835464; https://orcid.org/0000-0001-8766-6670; http://lattes.cnpq.br/5218922065137427; Giacoia Junior, Oswaldo; https://orcid.org/0000-0002-3064-8583; http://lattes.cnpq.br/5455563158125090; Paschoal, Antonio Edmilson ; https://orcid.org/0000-0002-0843-4204; http://lattes.cnpq.br/0158461643798918; Feiler, Adilson Felicio ; https://orcid.org/0000-0001-7352-927X; http://lattes.cnpq.br/9752354151429494; Lopes, Rogério Antônio ; https://orcid.org/0000-0003-2693-4242; http://lattes.cnpq.br/2684407226973550The present doctoral thesis aims to investigate the problem of God in Nietzsche's philosophy. We believe that the label "atheist philosophy" is superficial in explaining Nietzsche's critique of metaphysical assumptions. Thus, we will argue that any overly substantial attribution to the philosopher ultimately reduces the scope of his thought. By examining the limits of his analysis, we will consider God as a hypothesis, as long as it remains within the affirmative realm of life. To this end, we will begin our work with The Announcement of the Death of God. We will then move on to the section Nietzsche and Christianity, where we will analyze Nietzsche's intellectual trajectory, especially regarding his investigations into religions, beginning with his studies at Schulpforta, referencing Johann Figl's work Nietzsche und die Religionen: Transkulturelle Perspektiven seines Bildungs- und Denkweges. We will also conduct a reading and discussion of the enigmas left in Ecce Homo, a self-biographical text, in order to highlight the challenges and limitations of using it as a reliable source for tracing the paths taken by the philologist throughout his personal life, as if there were a direct correspondence between author and work, life and text, words and things — a project of unveiling the truth. Next, we will focus on the discussion of moral values to indicate their overcoming and transvaluation, a key textual strategy for suggesting that the transcendence of man into the "Overman" reflects a critique of established values. The sessions devoted to this critique of values are: The Attack on Institutionalized Christianity as a Critique of Moral Values, Critique of Values as the Production of Values, and The Project of Transvaluation. In the final part, titled The Impossibility of Atheism in Nietzsche, we will pursue the argument that atheism, as an inversion of Judeo-Christian moral values, is not a true transvaluation of values, but rather an instrumentalization of the same values for a reactive project of rationalist and secular modernity. It remains a belief without God, a search for an ideal that preserves a deep and structuring meaning, typical of incomplete nihilism: cowardly, fearful, and venomous. We will begin this topic with Russian Pessimism to draw parallels between the Russian literary debate on nihilism, represented by Turgenev and Dostoevsky, and Nietzsche's discussion on the death of God, as well as the general influences of the Russians on the German philosopher. From the Russians, we will advance to the presentation of Nietzschean concepts essential to the hypothesis of a sacred dimension 14 in his work, namely: Genealogy, Eternal Return, and Will to Power. Given these steps, I present The Idiot of Jesus and His Beatitude as a physio-psychological type devoid of will to power — a transvaluative hypothesis, yet lacking the foundations for an ascensional and affirmative transvaluation due to its decadent and resigned character. I will also demonstrate The Limits of the Dionysian Hypothesis Against the Crucified, deconstructing the simplistic notion that the sacred in Nietzsche is merely the pursuit of the Dionysian experience of intoxication. Finally, in Nietzschean Writing, we delve deeper into the possibility of God in Nietzsche's published works. It is crucial to read Twilight of the Idols as a preliminary draft of the unpublished book on the transvaluation of all values, a hypothesis put forward by Jorge Luiz Viesenteiner. This suggests that this work allows us to view the entire Nietzschean oeuvre from a new perspective, that of transvaluation, as its creation was already engaged in a larger project, which did not materialize into a proper text. Thus, the Overman (Übermensch) would have transvalued Judeo-Christian values and overcome the entire metaphysical framework, reevaluating or dismantling values such as resentment, dualism, and reactivity. Consequently, typical atheism cannot be considered a robust critical category, as it does not arise from a return to the world after the experience of the abyss but remains halfway between the nothingness of the Socratic-Christian-modern world — an intelligible falsification orchestrated by the ascetic priest — and the nothingness as a reality marked by a complete disconnection of meaning, which results in deep, almost unbearable pain due to the despair and destruction brought about by the exposure to a raw reality devoid of the fictions man has invented to live. The possibility of God as an affirmation of life in Nietzsche arises from a significant recovery born out of the terrifying experience of emptiness, driven by the spirit of Dionysian music as the first motor to make lies resonate. This is a reclamation of meaning, a redirection of the individual from the morbid resignation of Russian fatalism towards the emergence of oneself as the creator of one's own moral values, including God as a value: a value that, as a devalued value in the post-emptied world, devalues and revalues itself more lightly and fluidly, in accordance with the vicissitudes of an affirmative will to power
- ItemO avesso da palavra : tese sobre o silêncio e a esperança(Universidade Federal do Espírito Santo, 2024-05-29) Lourete, Suzana de Alvarenga; Vincenzi, Brunela Vieira de ; https://orcid.org/0000-0003-0792-1657; http://lattes.cnpq.br/2875969853934385; https://orcid.org/0000-0002-6142-0151; http://lattes.cnpq.br/1392542389263669; Araújo, Ricardo Corrêa de ; https://orcid.org/0000-0002-0431-8599; http://lattes.cnpq.br/5638777509855807; Barreira, Marcelo Martins ; https://orcid.org/0000-0002-9367-3073; http://lattes.cnpq.br/0690909917220112; Leal, Halina Macedo ; https://orcid.org/0000-0001-6724-4622; http://lattes.cnpq.br/5698575555739025; Oliveira, Erico Andrade Marques de ; https://orcid.org/0000-0003-4956-7713; http://lattes.cnpq.br/0725459534795685The research, in a very general way, focuses on the problem of rationality in recognition and justice theories. Based on the tradition of the Critical Theory of the Frankfurt School, is analyzed the discursive ethics developed in the Theory of Communicative Action, by Jürgen Habermas. In particular, supported by the logical concepts of identity and autonomy, Habermas ends up idealizing a self-referential communication that is not very open to the otherness of other cosmoperceptions about reality. Thus, when we think about community life (politics of the commons) we leave aside interpretations and interactions that do not submit to the principles of Western logic, as expressed in liberal theories. The foundations of this abstraction are in that bourgeois tradition, whose epistemic valorization privileges the processes of rationality, of an autonomous and authentically human structure of thought for interpreting Reality and, consequently, of organizing the Lifeworld. As a colonial legacy, the way of doing critical theory is guided by logical analyzes of social construction, human rights and History itself. Therefore, the sources for its claims to normative legitimacy are abstract concepts, extracted from the Enlightenment idealizations of a human proud of Nature. This structure of thinking is extremely appropriate to capitalism, especially in its current stage. The climatic consequences of the Anthropocene combined with the virtualization of our intersubjective relationships are not unrelated to the evasion of collective spaces and the loss of meaning in political life. Therefore, this research seeks a methodology that is capable of exploring this literate world of Western philosophy inside out; in an attempt to understand how silenced ways of life are inscribed in time/history as “unsuspected philosophies” and manifest themselves in the Lifeword through Enchantment. Finally, it is argued that the political management of affections is not guided by the liberal ideology of dialectical recognition, but by the affective capacity of a collective and situated subjectivity, whose consciousness-of-us is rooted in Belonging. This time, the Ethics of Enchantment manifests itself in the Lifeword as modes of everyday nanoresistance and the implementation of Justice
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