Marx e o labirinto da utopia
Autor(a) principal: | |
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Data de Publicação: | 2010 |
Tipo de documento: | Dissertação |
Idioma: | por |
Título da fonte: | Biblioteca Digital de Teses e Dissertações da PUC_SP |
Texto Completo: | https://tede2.pucsp.br/handle/handle/11534 |
Resumo: | In Marx the thread of becoming is the praxis of human emancipation by means of Socialism and Communism. A universal construction, intrinsic to the break with Capitalism, the argumentation makes itself present in Marx s work during four decades. It involves, as a whole, the objective reality of the need of labor as merchandise and source of alienation, and of private property as the foundation of the estrangement brought about by the class society and by the predominance of the individual over the species. It comprehends all the forms of thought, starting with the social utopia, which reappears in the break of XIX century, with the reform of thought by adopting philosophy as the way for the anticipation of the future of human happiness. In Marx s argumentation, the bourgeois revolution of 1789 broke with Feudal society, but it did not abolish the exploration of man by man. It generated two antagonist and irreconcilable classes: the bourgeoisie and the proletariat. He argued that in the XIX century, the proletarian revolution emerged as the negation of negation, which, by the abolishment of private property it would inaugurate the real history of mankind. Utopist thought, which germinated with Saint-Simon, Charles Fourier and Robert Owen, considered becoming as the extension of the French Revolution, built by consciousness and the gradual reform of society. It denied the violent break with the actual society, thus affirming the concept of order. Instead of the proletariat revolution, it preached the union of classes, supported by good laws, good governments and the education for truth and goodness. The actual society was thus emptied to build, slowly, a new order. In both views of becoming, the center is man. The utopia in that context is no longer a no-where, as it was originally in the XVI century, in Thomas More s homonymous book. It becomes a geography of universal dimensions or, at least a European one, a knowledge and a possibility to overcome dialectically the bourgeois society. This was what Marx sought to bring about by uniting the philosophy of praxis with political economics and the revolutionary theory. This is what utopist thought tried to give form to by means of consciousness through convincing. The point of intersection is to be found in the primacy of the collective over the individual, stating the discarding of a civilization which consumed itself in its own contradictions so as to sow a society wherein thought and action were coincidental. A society where humanism weren t only a rhetorical tool, but the real of becoming, where man were a totality, and not a fragment, illusory representation of the real. A society wherein the end of the empire of necessity were the principle of the kingdom of liberty. These are horizons of construction which move through distinct routes - one through the revolutionary praxis, the organization of the proletariat; the other through consciousness, the good laws, education and the union of classes -, but which meet dialectically in the domains of the production of ideas, mobilization and the organization of the proletariat and of the society. They converge, especially, in the thought and action of anticipating the becoming of Socialism and Communism. Two routes, the same end? |
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Valverde, Antonio Jose Romerahttp://buscatextual.cnpq.br/buscatextual/visualizacv.do?id=K4218949T7Viana, Francisco Antonio Marques2016-04-27T17:26:51Z2015-10-302010-10-29Viana, Francisco Antonio Marques. Marx e o labirinto da utopia. 2010. 144 f. Dissertação (Mestrado em Filosofia) - Pontifícia Universidade Católica de São Paulo, São Paulo, 2010.https://tede2.pucsp.br/handle/handle/11534In Marx the thread of becoming is the praxis of human emancipation by means of Socialism and Communism. A universal construction, intrinsic to the break with Capitalism, the argumentation makes itself present in Marx s work during four decades. It involves, as a whole, the objective reality of the need of labor as merchandise and source of alienation, and of private property as the foundation of the estrangement brought about by the class society and by the predominance of the individual over the species. It comprehends all the forms of thought, starting with the social utopia, which reappears in the break of XIX century, with the reform of thought by adopting philosophy as the way for the anticipation of the future of human happiness. In Marx s argumentation, the bourgeois revolution of 1789 broke with Feudal society, but it did not abolish the exploration of man by man. It generated two antagonist and irreconcilable classes: the bourgeoisie and the proletariat. He argued that in the XIX century, the proletarian revolution emerged as the negation of negation, which, by the abolishment of private property it would inaugurate the real history of mankind. Utopist thought, which germinated with Saint-Simon, Charles Fourier and Robert Owen, considered becoming as the extension of the French Revolution, built by consciousness and the gradual reform of society. It denied the violent break with the actual society, thus affirming the concept of order. Instead of the proletariat revolution, it preached the union of classes, supported by good laws, good governments and the education for truth and goodness. The actual society was thus emptied to build, slowly, a new order. In both views of becoming, the center is man. The utopia in that context is no longer a no-where, as it was originally in the XVI century, in Thomas More s homonymous book. It becomes a geography of universal dimensions or, at least a European one, a knowledge and a possibility to overcome dialectically the bourgeois society. This was what Marx sought to bring about by uniting the philosophy of praxis with political economics and the revolutionary theory. This is what utopist thought tried to give form to by means of consciousness through convincing. The point of intersection is to be found in the primacy of the collective over the individual, stating the discarding of a civilization which consumed itself in its own contradictions so as to sow a society wherein thought and action were coincidental. A society where humanism weren t only a rhetorical tool, but the real of becoming, where man were a totality, and not a fragment, illusory representation of the real. A society wherein the end of the empire of necessity were the principle of the kingdom of liberty. These are horizons of construction which move through distinct routes - one through the revolutionary praxis, the organization of the proletariat; the other through consciousness, the good laws, education and the union of classes -, but which meet dialectically in the domains of the production of ideas, mobilization and the organization of the proletariat and of the society. They converge, especially, in the thought and action of anticipating the becoming of Socialism and Communism. Two routes, the same end?Em Marx, o fio condutor do vir a ser é a práxis da emancipação humana pelo socialismo e comunismo. Construção universal, intrínseca à ruptura do capitalismo, a argumentação se faz presente, na obra marxiana, ao longo de quatro décadas. Envolve, no conjunto, a realidade objetiva da necessidade do trabalho como mercadoria e fonte de alienação, e da propriedade privada como alicerce do estranhamento originado pela sociedade de classes e da preponderância do indivíduo sobre a espécie. Engloba todas as formas de pensar, a começar pela utopia social, que ressurge no alvorecer do século XIX, com o pensamento reformista ao resgatar a filosofia como caminho para a antecipação do futuro da felicidade humana. Na argumentação de Marx, a revolução burguesa de 1789 rompeu com a sociedade feudal, mas não aboliu a exploração do homem pelo homem. Gerou duas classes antagônicas e irreconciliáveis: a burguesia e o proletariado. Argumentava que no século XIX a revolução proletária emergia como a negação da negação, abolindo a propriedade privada e inauguraria a verdadeira história da humanidade. O pensamento utópico, que germina com Saint-Simon, Charles Fourier e Robert Owen, considerava o vir a ser como prolongamento da Revolução Francesa, construído pela consciência, a reforma gradativa da sociedade. Negava a ruptura, pela violência, com a sociedade vigente, e afirmava o conceito de ordem. Em lugar da revolução proletária, pregava a união de classes, lastreada pelas boas leis, os bons governos e a educação para a verdade e o bem. Esvaziava a sociedade vigente para construir, paulatinamente, uma nova ordem. Em ambas as visões do vir a ser, o centro é o homem. A utopia, nesse contexto, deixa de ser um não lugar, como foi originalmente no século XVI, pelo livro homônimo de Tomas More. Torna-se uma geografia de dimensões universais ou, no mínimo, europeia, um conhecimento e uma possibilidade de superação dialética da sociedade burguesa. Foi o que Marx buscou realizar ao unir a filosofia da práxis com a economia política e a teoria revolucionária. Foi o que o pensamento utópico procurou dar forma pelo caminho da consciência pelo convencimento. O ponto de interseção encontra-se no primado do coletivo sobre o indivíduo, afirmando o descartar de uma civilização que se consumiu nas suas próprias contradições para semear uma sociedade em que pensamento e ação fossem coincidentes. Uma 7 sociedade em que o humanismo não fosse apenas um instrumento retórico, mas o real do vir a ser, em que o homem fosse uma totalidade, não um ser fragmentado, ilusória representação do real. Uma sociedade em que o fim do império da necessidade fosse o princípio do reino da liberdade. São horizontes de construção que se movimentam por caminhos distintos um pela práxis revolucionária, a organização do proletariado, outro pela consciência, as boas leis, a educação e a união de classes , mas que se encontram dialeticamente nos domínios da produção de ideias, mobilizações e organização do proletariado e da sociedade. Convergem, sobretudo, no pensamento e ação de antecipar o vir a ser do socialismo e do comunismo. Dois caminhos, um mesmo fim?application/pdfhttp://tede2.pucsp.br/tede/retrieve/24366/Francisco%20Antonio%20Marques%20Viana.pdf.jpgporPontifícia Universidade Católica de São PauloPrograma de Estudos Pós-Graduados em FilosofiaPUC-SPBRFilosofiaMarxConsciênciaEmancipaçãoPráxisTrabalhoUtopiaConsciousnessEmancipationPraxisLaborCNPQ::CIENCIAS HUMANAS::FILOSOFIAMarx e o labirinto da utopiainfo:eu-repo/semantics/publishedVersioninfo:eu-repo/semantics/masterThesisinfo:eu-repo/semantics/openAccessreponame:Biblioteca Digital de Teses e Dissertações da PUC_SPinstname:Pontifícia Universidade Católica de São Paulo (PUC-SP)instacron:PUC_SPTEXTFrancisco Antonio Marques Viana.pdf.txtFrancisco Antonio Marques Viana.pdf.txtExtracted texttext/plain368182https://repositorio.pucsp.br/xmlui/bitstream/handle/11534/3/Francisco%20Antonio%20Marques%20Viana.pdf.txt523e1aa98b547faf9088e4140e9fd88bMD53ORIGINALFrancisco Antonio Marques Viana.pdfapplication/pdf809034https://repositorio.pucsp.br/xmlui/bitstream/handle/11534/1/Francisco%20Antonio%20Marques%20Viana.pdfbacbf46227d6ac765968dba3c0e4f3c0MD51THUMBNAILFrancisco Antonio Marques Viana.pdf.jpgFrancisco Antonio Marques Viana.pdf.jpgGenerated Thumbnailimage/jpeg3065https://repositorio.pucsp.br/xmlui/bitstream/handle/11534/2/Francisco%20Antonio%20Marques%20Viana.pdf.jpg2fce245c45575d34ee76d40938d88439MD52handle/115342022-04-28 07:26:15.115oai:repositorio.pucsp.br:handle/11534Biblioteca Digital de Teses e Dissertaçõeshttps://sapientia.pucsp.br/https://sapientia.pucsp.br/oai/requestbngkatende@pucsp.br||rapassi@pucsp.bropendoar:2022-04-28T10:26:15Biblioteca Digital de Teses e Dissertações da PUC_SP - Pontifícia Universidade Católica de São Paulo (PUC-SP)false |
dc.title.por.fl_str_mv |
Marx e o labirinto da utopia |
title |
Marx e o labirinto da utopia |
spellingShingle |
Marx e o labirinto da utopia Viana, Francisco Antonio Marques Marx Consciência Emancipação Práxis Trabalho Utopia Consciousness Emancipation Praxis Labor CNPQ::CIENCIAS HUMANAS::FILOSOFIA |
title_short |
Marx e o labirinto da utopia |
title_full |
Marx e o labirinto da utopia |
title_fullStr |
Marx e o labirinto da utopia |
title_full_unstemmed |
Marx e o labirinto da utopia |
title_sort |
Marx e o labirinto da utopia |
author |
Viana, Francisco Antonio Marques |
author_facet |
Viana, Francisco Antonio Marques |
author_role |
author |
dc.contributor.advisor1.fl_str_mv |
Valverde, Antonio Jose Romera |
dc.contributor.authorLattes.fl_str_mv |
http://buscatextual.cnpq.br/buscatextual/visualizacv.do?id=K4218949T7 |
dc.contributor.author.fl_str_mv |
Viana, Francisco Antonio Marques |
contributor_str_mv |
Valverde, Antonio Jose Romera |
dc.subject.por.fl_str_mv |
Marx Consciência Emancipação Práxis Trabalho Utopia |
topic |
Marx Consciência Emancipação Práxis Trabalho Utopia Consciousness Emancipation Praxis Labor CNPQ::CIENCIAS HUMANAS::FILOSOFIA |
dc.subject.eng.fl_str_mv |
Consciousness Emancipation Praxis Labor |
dc.subject.cnpq.fl_str_mv |
CNPQ::CIENCIAS HUMANAS::FILOSOFIA |
description |
In Marx the thread of becoming is the praxis of human emancipation by means of Socialism and Communism. A universal construction, intrinsic to the break with Capitalism, the argumentation makes itself present in Marx s work during four decades. It involves, as a whole, the objective reality of the need of labor as merchandise and source of alienation, and of private property as the foundation of the estrangement brought about by the class society and by the predominance of the individual over the species. It comprehends all the forms of thought, starting with the social utopia, which reappears in the break of XIX century, with the reform of thought by adopting philosophy as the way for the anticipation of the future of human happiness. In Marx s argumentation, the bourgeois revolution of 1789 broke with Feudal society, but it did not abolish the exploration of man by man. It generated two antagonist and irreconcilable classes: the bourgeoisie and the proletariat. He argued that in the XIX century, the proletarian revolution emerged as the negation of negation, which, by the abolishment of private property it would inaugurate the real history of mankind. Utopist thought, which germinated with Saint-Simon, Charles Fourier and Robert Owen, considered becoming as the extension of the French Revolution, built by consciousness and the gradual reform of society. It denied the violent break with the actual society, thus affirming the concept of order. Instead of the proletariat revolution, it preached the union of classes, supported by good laws, good governments and the education for truth and goodness. The actual society was thus emptied to build, slowly, a new order. In both views of becoming, the center is man. The utopia in that context is no longer a no-where, as it was originally in the XVI century, in Thomas More s homonymous book. It becomes a geography of universal dimensions or, at least a European one, a knowledge and a possibility to overcome dialectically the bourgeois society. This was what Marx sought to bring about by uniting the philosophy of praxis with political economics and the revolutionary theory. This is what utopist thought tried to give form to by means of consciousness through convincing. The point of intersection is to be found in the primacy of the collective over the individual, stating the discarding of a civilization which consumed itself in its own contradictions so as to sow a society wherein thought and action were coincidental. A society where humanism weren t only a rhetorical tool, but the real of becoming, where man were a totality, and not a fragment, illusory representation of the real. A society wherein the end of the empire of necessity were the principle of the kingdom of liberty. These are horizons of construction which move through distinct routes - one through the revolutionary praxis, the organization of the proletariat; the other through consciousness, the good laws, education and the union of classes -, but which meet dialectically in the domains of the production of ideas, mobilization and the organization of the proletariat and of the society. They converge, especially, in the thought and action of anticipating the becoming of Socialism and Communism. Two routes, the same end? |
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2010 |
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2010-10-29 |
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2015-10-30 |
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2016-04-27T17:26:51Z |
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Viana, Francisco Antonio Marques. Marx e o labirinto da utopia. 2010. 144 f. Dissertação (Mestrado em Filosofia) - Pontifícia Universidade Católica de São Paulo, São Paulo, 2010. |
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https://tede2.pucsp.br/handle/handle/11534 |
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Viana, Francisco Antonio Marques. Marx e o labirinto da utopia. 2010. 144 f. Dissertação (Mestrado em Filosofia) - Pontifícia Universidade Católica de São Paulo, São Paulo, 2010. |
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