Jean-Paul Sartre-O Ser e o Nada-Editora Vozes - Ebook download as PDF File .pdf) or read book online. PDF | The existence of many texts (genres) that enter into Olenka prove that Em O Ser e o Nada, Sartre usa o exemplo da vergonha como um. o ser e o nada sartre em pdf. Quote. Postby Just» Sat Mar 2, am. Looking for o ser e o nada sartre em pdf. Will be grateful for any help! Top.
|Language:||English, Japanese, Portuguese|
|Genre:||Politics & Laws|
|ePub File Size:||19.80 MB|
|PDF File Size:||19.35 MB|
|Distribution:||Free* [*Registration needed]|
TENSÃO E AMBIGUIDADE NA FILOSOFIA DE JEAN-PAUL SARTRE SUySULR WHUPR ´PHWDItVLFRµ GH O ser e o nada Mi KDYLD D KLVWyULD H QR. View Jean Paul Sartre Research Papers on tronunbucambrin.tk for free. Sartre and Theology de K. Kirpatrick (review) EF () pdf tal como proposta por Jean-Paul Sartre em O ser e o nada, em sua relação. O campo da Ciência da Informação: gênese, conexões e especificidades. João Pessoa: Ed. amalheirohistorialocalpdf> Acesso em 16 fev. p. Sartre JP. Oser e o nada: ensaio de ontologia fenomenológica. 8. ed.
Exercises in Subjectivity London: During the Modern period, some teleological 'metanarratives' were carried out. Hence, the philosophies of history such as those of Hegel and Marx were developed. These 'teleological metanarratives' were reminiscences of the theology of history of the Judeo-Christian tradition, though they were orientated to a gradual secularization process.
In Jean-Paul Sartre's Critique of Dialectical Reason put into practice the project of elaborating a structural and historical anthropology aimed at renewing Marx's historical materialism from existentialist premises.
This paper tries to elucidate whether this structural and historical anthropology corresponds to a 'meta-historical' philosophy of history akin to modernity's project. In doing so it would be possible to situate Sartre's historico-philosophical thought in the context of the history of philosophy. EN y CRD. Introduction - The Meanings of Violence. Introduction to the edited volume 'The Meanings of Violence: Routledge, Emma Ingala.
Un percorso in L' ospite ingrato. Il dibattito classico fra determinismo e libero arbitrio riposa silenziosamente su tali premesse. Skrevet The intention is to affirm the presence of existentialism in the piece, but mainly trace a line of contemplation about the topic, The research can affirm the resemblance between cyborg and human being in the plot, or instead, can deny that, given that the interpretation of the movie is extremely subjective and has a significant array of interpretations.
As a prelude to the theses that would be defended by Sartre in Being and Nothingness and in Existentialissm a Humanism, the article examines the ways in which an unfulfilled consciousness constitutes an unavoidable reading clue As a prelude to the theses that would be defended by Sartre in Being and Nothingness and in Existentialissm a Humanism, the article examines the ways in which an unfulfilled consciousness constitutes an unavoidable reading clue when attempting to understand later developments of Jean-Paul Sartre's philosophy.
Thus, reading The Imagination and The Imaginary beyond the issue of image, will allow the reader to discover that the de-reification of consciousness is built as a onto-phenomenologicalf oundation for the full assertion of humanfreedom.
Man is only, by definition, free, when he has nothing on his consciousness.
Immagine ambigua e "capitalismo". Una discussione del libro di Raoul Kirchmayr "Passioni del visibile. Sartre e Adler: Never once we have pondered earnestly on the subject of profanity and its illogical link with sex and genitals. The paper is written with arraigning and ridiculing air so as to goad people about their attitude towards the two biological The paper is written with arraigning and ridiculing air so as to goad people about their attitude towards the two biological aspect.
It is this "split" that Clarice then explores. One afternoon, Ana takes the streetcar after going shopping. While watching the landscape go by, Ana sees a blind man chewing gum. In that moment, this rather trivial scene takes on an unpredictable dimension: Ana is invaded by the most profoundly compassionate feeling, so overwhelming that it is almost nauseating.
Completely taken aback by the experience, the character does not even realize that the streetcar has left. She drops the egg cart she had bought, an incident which takes her away from the predictable, from the repetitive tracks of her daily life, from her mediocre day-to-day existence.
She remains in this state for quite awhile gazing at things and at people in an unusual manner. It is through this state that Clarice reveals or points to Ana's experience in relation to her own choice her life as a mere possibility, as "chosen" and the deconstructive anguish that at the same time offers the possibilities of new choices.
But this does not happen. The character becomes dizzy with the prospect of facing her inner depth. Upon her return home, Ana makes an effort to plunge again in her daily life, feeling "guilty" when she sees her son. She tries to squeeze the vastness she experienced into the narrowness of her kitchen, her bedrooms, through cleaning and through her domestic relations, which are totally known to her, totally predicable and totally exhausted.
It is her own husband who brings her back to her closed, lukewarm and windowless little world.
Two essential questions for the present essay emerge here. Why did Clarice call this short story "Love? Lets us start with the second question. In Being and Nothingness 2 , Sartre emphasizes the importance of the other's gaze in freezing the traits of the being-for-itself as in-itself.
In his words: It is a lack of awareness in relationship to the other [ I almost never pay attention; I act as if I were alone in the world; I touch people lightly as I touch the wall lightly; I avoid them as I avoid obstacles; their object-liberty is for me nothing more than the coefficient of adversity; I don't even imagine they can look at me [ These people are functions: the person selling the ticket is nothing more than his ticket-collecting function; the waiter is nothing more than his function of serving his customers.
The mother may be identified by her function of tending to her children, feeding them, overseeing their schedule and their studies, etc; the wife by her function of preparing food, showing affection toward her husband and satisfying him sexually, etc.
Yet there is something in the story that also points to the "benefits" of this position: a cushion for the anguish inherent in her own freedom and in her choices.
The character does not enter into conflict with the other's gaze, as we could presuppose from a Sartrean reading. Instead, she nurtures herself through this gaze; she identifies with its reflection as if it were her own.
That is, she, the character, objectifies herself or reduces herself to the other, to its own function of gazing. That is how she needs to be seen. This does not simply happen to her: it is her choice. When nothing else needed her force, she became restless.
If during the s the literary critique of Lispector's work followed in Benedito Nunes' footsteps in his existentialist and universalist tendencies 7 , we argue here that Clarice's story can in fact deconstruct the Sartrian concept - which is in our view binary and patriarchal - on the meaning of love.
Furthermore, this story about love opens new ways to contemplate "women. But, this does not happen in the case of Ana, the character in Clarice Lispector's story. As we see, the character's reduction to her functionality does not represent anguish, but rather relief: Deep down, Ana always had the need to feel deeply rooted into things.
And a home provided her with that feeling, however perplexing. The man she married was a truthful man, the children she had were truthful children.
Her worry was reduced to taking care of each family member and their functions during that dangerous afternoon hour, when the house was empty and not in need of her care anymore, when the sun was high up in the sky. When she stared at the clean furniture, her heart tightened a little bit in astonishment.
She would then go out shopping or take things to get repaired, in other words, she would take care of the home and of the family in spite of them. On one of her outings destined to maintain the functionality of her family going shopping, etc.
We can ask ourselves what is so strange about this. The functionality of the eye is to look, yet for the blind man, the eye is a thing.
Jean Paul Sartre
The blind man's eye is an inside out mirror: a black hole, into which the character becomes sucked to the depths of her soul, in a pure state of hatred, daze, piety and disgust. Reclined, she stared at the blind man deeply as we look at what does not see us [ People who may have seen her would have had the impression that she was a hateful woman. Her choices now become resented as mere possibilities.
In other words, the awareness of freedom at its highest peak occurs, in this case, when the other's gaze disappears, when there is no longer support and protection: everything tumbles down.
Lost in this hole, Ana does not notice the streetcar leaving and lets the eggs fall from her bag. Some of the eggs break when they hit the ground: The deed was done [ Even the things that existed before this happened now appeared cautious. They had a more hostile look to them, they had become perishable The world was once more transformed into something uncomfortable.
Many years crashed as the yellow yokes ran down the street [ And just to think that a blind man chewing gum could take all that apart. In first place, it is important to emphasize the fact that the main character is a woman enslaved by the other's gaze and by her own self. This relationship between the woman and the other's gaze and between the woman and the act of being gazed at is a theme that has been discussed, commented and revised at length by psychoanalysis. Why does Clarice say that her great "acceptance" transformed her face into a "woman's face?
He says that "love is an undertaking; it is an organic ensemble of projects towards my own possibilities. Hence Sartre's quote, which nowadays has become almost a slogan, "hell is the other. The opposite occurs. In the absence of a struggle, in the absence of a conflict between husband and wife, peace is affirmed through the homeostasis between the functionality of gazing and the functionality of being gazed upon.
It is a blind man through this inability of seeing that opens the character to other possibilities beyond her functionality. It is he that opens the door to conflict, which she had previously avoided. The murder was profound. And death was not what we thought it was. It is important to note that Clarice calls "love" this state of being open. But as a woman and in her functionality of being a mother, Ana remembers that it is afternoon and the children will be coming home There is guilt.
There is death. The character then runs home and for "an instant the healthy life that she experienced so far seemed like an insane lifestyle. Ana hugs the child forcefully, with a sense of fright. She held him close. He was the one she loved the most. She had been hit by the demon's faith. Life is horrible, she whispered in a hungry tone. What would she do if she followed the blind man's call?
She needed themTraduction de Metaontology. The paper is written with arraigning and ridiculing air so as to goad people about their attitude towards the two biological Great thanks, in advance! Heidegger M. It is through this state that Clarice reveals or points to Ana's experience in relation to her own choice her life as a mere possibility, as "chosen" and the deconstructive anguish that at the same time offers the possibilities of new choices.
Gebsattel, Roland Kuhn, G. Cien Saude Colet ; 21 8 Her son runs to her embrace. This does not simply happen to her: International scholars, as well as graduate students, are welcome to submit talk abstracts.