Kierkegaard e a reabilitação do eu : um diálogo com o homem contemporâneo, sua natureza e cultura
Autor(a) principal: | |
---|---|
Data de Publicação: | 2023 |
Tipo de documento: | Tese |
Idioma: | por |
Título da fonte: | Biblioteca Digital de Teses e Dissertações da PUC_RS |
Texto Completo: | https://tede2.pucrs.br/tede2/handle/tede/11019 |
Resumo: | In general, this dissertation intends to be a dialogue between Existential Philosophy and contemporary man, the latter equipped with a religious nature that has been rejected by the culture that surrounds him. Currently, there is a demand for the rehabilitation of the self, lost and entangled by immanentist social forces that deny, in a compelling or subtle way, its spiritual possibilities. Facing such unfavorable context, Kierkegaard's Philosophy can offer a sense of rehabilitation of the fragmented self by indicating an adequate use of existence. The dissertation, being a dialogue between cultural demand and the intended philosophical response, is divided into two main parts. In the first part, we intend to achieve two primary objectives: in Chapter 1, from the analysis of the religious phenomenon, as well as from the understanding of the insufficiency of its approach by the sociological method, which comprehends it only superficially, both supported by the idea of complexity, we enter into a psychological terrain, with the purpose of exploring this phenomenon in depth from human innerness. We conclude that man is equipped with an unconscious and structural religious nature. In Chapter 2, we seek to analyze how this religious man relates to his culture. We understand that the greater meaning of existence, or supersense in Viktor Frankl's considerations, has been rejected in two main ways. In the first, there is a blunt rejection to the idea of God and of religions in general, materialized in a strong criticism. In the second, we perceive a very sophisticated and singular subtlety, since there is no blunt criticism of the idea of God, but a diffuse invitation throughout culture to an immanent, hedonistic, and presentist way of life without transcendent referents. This cultural spirit has turned man away from himself and has made him inauthentic and incomplete from the point of view of the self. Faced with this reality described in the first part of the work, we establish a dialogue with Kierkegaard, since in his Philosophy we find elements capable of responding to this contemporary demand for subjectivity. The answer lies in the existential process of rehabilitation of the self, which is anchored in three basic conditions. The first condition is in Chapter 3 and is based on the use of despair, present in contemporary man, as a way of giving him the awareness that he possesses an eternal and underused part of the self, and therefore cannot authentically live his existence. Thus, despair can be understood as a means for the individual to become aware that underused potentialities benefit him, in a kind of self-knowledge. There is also a second condition in this existential path of rehabilitation, presented in Chapter 4, which refers to the use of existential anxiety as a way to make the individual aware of his own freedom. In addition, anxiety, insofar as it impels man to travel the paths of existence, makes him capable of overcoming and even transgressing the cultural context that surrounds him, especially when it is unfavorable in terms of spirituality, as is the case with contemporary scenario. Finally, we describe the third and last condition for the self to become accomplished; it is based on the concepts of instant and faith. The individual must give up the fleeting moments of life, even dispensing the Socratic occasion – when the master was able to produce the knowledge inherent in subjectivity – to surrender to the instant filled by eternity. At this moment, there is an encounter with the previously hidden divine purposes, a contact with the absolute, an this leads to a radical transformation of the self. Both the knight of faith and the contemporary disciple are the characters who best represent the term of this rehabilitation process, its point of arrival. These characters are, therefore, examples of integrity and authenticity of the self, and tell us about the spiritual opening so necessary for the contemporary man. |
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Pich, Roberto Hofmeisterhttp://lattes.cnpq.br/1645884955155770http://lattes.cnpq.br/2804355335107873Samuel, Fabian Sichonany2023-10-19T14:51:20Z2023-04-28https://tede2.pucrs.br/tede2/handle/tede/11019In general, this dissertation intends to be a dialogue between Existential Philosophy and contemporary man, the latter equipped with a religious nature that has been rejected by the culture that surrounds him. Currently, there is a demand for the rehabilitation of the self, lost and entangled by immanentist social forces that deny, in a compelling or subtle way, its spiritual possibilities. Facing such unfavorable context, Kierkegaard's Philosophy can offer a sense of rehabilitation of the fragmented self by indicating an adequate use of existence. The dissertation, being a dialogue between cultural demand and the intended philosophical response, is divided into two main parts. In the first part, we intend to achieve two primary objectives: in Chapter 1, from the analysis of the religious phenomenon, as well as from the understanding of the insufficiency of its approach by the sociological method, which comprehends it only superficially, both supported by the idea of complexity, we enter into a psychological terrain, with the purpose of exploring this phenomenon in depth from human innerness. We conclude that man is equipped with an unconscious and structural religious nature. In Chapter 2, we seek to analyze how this religious man relates to his culture. We understand that the greater meaning of existence, or supersense in Viktor Frankl's considerations, has been rejected in two main ways. In the first, there is a blunt rejection to the idea of God and of religions in general, materialized in a strong criticism. In the second, we perceive a very sophisticated and singular subtlety, since there is no blunt criticism of the idea of God, but a diffuse invitation throughout culture to an immanent, hedonistic, and presentist way of life without transcendent referents. This cultural spirit has turned man away from himself and has made him inauthentic and incomplete from the point of view of the self. Faced with this reality described in the first part of the work, we establish a dialogue with Kierkegaard, since in his Philosophy we find elements capable of responding to this contemporary demand for subjectivity. The answer lies in the existential process of rehabilitation of the self, which is anchored in three basic conditions. The first condition is in Chapter 3 and is based on the use of despair, present in contemporary man, as a way of giving him the awareness that he possesses an eternal and underused part of the self, and therefore cannot authentically live his existence. Thus, despair can be understood as a means for the individual to become aware that underused potentialities benefit him, in a kind of self-knowledge. There is also a second condition in this existential path of rehabilitation, presented in Chapter 4, which refers to the use of existential anxiety as a way to make the individual aware of his own freedom. In addition, anxiety, insofar as it impels man to travel the paths of existence, makes him capable of overcoming and even transgressing the cultural context that surrounds him, especially when it is unfavorable in terms of spirituality, as is the case with contemporary scenario. Finally, we describe the third and last condition for the self to become accomplished; it is based on the concepts of instant and faith. The individual must give up the fleeting moments of life, even dispensing the Socratic occasion – when the master was able to produce the knowledge inherent in subjectivity – to surrender to the instant filled by eternity. At this moment, there is an encounter with the previously hidden divine purposes, a contact with the absolute, an this leads to a radical transformation of the self. Both the knight of faith and the contemporary disciple are the characters who best represent the term of this rehabilitation process, its point of arrival. These characters are, therefore, examples of integrity and authenticity of the self, and tell us about the spiritual opening so necessary for the contemporary man.De modo geral, a presente tese pretende ser um diálogo entre a filosofia existencial e o homem contemporâneo, dotado de uma natureza religiosa que vem sendo rejeitada pela cultura que o envolve. Há, atualmente, uma demanda contemporânea pela reabilitação do si mesmo, perdido e enredado por forças sociais imanentistas que negam, de modo contundente ou sutil, suas possibilidades espirituais. Diante desse contexto desfavorável, a filosofia de Kierkegaard é capaz de oferecer um sentido de reabilitação desse eu fragmentado mediante indicação de um aproveitamento adequado da existência. A tese, sendo um diálogo entre a demanda cultural e a pretendida resposta filosófica, está dividida em duas partes principais. Na primeira parte, buscamos cumprir dois objetivos precípuos: no capítulo 1, a partir da análise do fenômeno religioso, bem como do entendimento da insuficiência de sua abordagem pelo método sociológico, que o compreende de modo superficial, amparados pela ideia da complexidade adentramos em terreno psicológico, com o propósito de conhecer o fenômeno em profundidade, a partir da interioridade humana. Concluímos que o homem é dotado de uma natureza religiosa inconsciente. No capítulo 2, buscamos analisar de que modo esse homem religioso relaciona-se com sua cultura. Compreendemos que o sentido maior da existência ou suprassentido, nas considerações de Viktor Frankl, vem sendo rejeitado de dois modos principais. No primeiro, têm-se uma rejeição contundente à ideia de Deus e das religiões em geral, materializada em uma crítica forte. Já no segundo, percebemos uma sutileza bastante sofisticada e singular, pois não há uma crítica contundente à ideia de Deus, mas um convite difuso por toda cultura a um modo de vida imanente, hedonista, presentista e sem referentes transcendentes. Esse espírito cultural vem tornando o homem distante de si mesmo, incompleto do ponto de vista espiritual, inautêntico. Diante dessa realidade descrita na primeira parte do trabalho, estabelecemos um diálogo com Kierkegaard, pois em sua filosofia encontramos elementos capazes de responder a essa demanda contemporânea pela subjetividade. A resposta está em seu processo existencial de reabilitação do eu, ancorado em três condições básicas. A primeira condição é trabalhada no capítulo 3 e baseia-se no aproveitamento do desespero, presente no homem atual, como forma de dar a ele a consciência de que é possuidor de uma parte eterna e subaproveitada do si mesmo, e que, em função disso, não pode viver de modo autêntico sua existência. O desespero pode assim ser entendido como um meio para que o indivíduo se conscientize de que é beneficiado por potencialidades subaproveitadas, em uma espécie de autoconhecimento. Há ainda uma segunda condição nesse caminho existencial de reabilitação, trabalhada no capítulo 4, que se refere ao aproveitamento da angústia existencial como forma de tornar o indivíduo consciente de sua própria liberdade. Ademais, a angústia, na medida em que o impele a transitar pelos caminhos da existência, torna-o capaz de ultrapassar e mesmo transgredir o contexto cultural que o envolve, sobretudo quando lhe é desfavorável em termos de espiritualidade, como é o caso do cenário contemporâneo. Por fim, descrevemos a terceira e última condição para que o eu se torne realizado e ela tem como base os conceitos de instante e fé. O indivíduo deve abdicar dos momentos fugidios da vida, prescindindo, inclusive, da ocasião socrática, quando o mestre era capaz de partejar os conhecimentos ínsitos à subjetividade, para entregar-se ao instante preenchido pela eternidade. Nesse momento, há um encontro com os propósitos divinos antes ocultos, um contato com o absoluto, e isso enseja uma transformação radical do si mesmo. Tanto o cavaleiro da fé quanto o discípulo contemporâneo são as figuras que melhor representam o termo desse processo de reabilitação, seu ponto de chegada. Esses personagens são, portanto, exemplos de integridade e autenticidade do eu, e nos falam, em tom sereno e grave, sobre essa abertura espiritual tão necessária ao homem atual.Submitted by PPG Filosofia (filosofia-pg@pucrs.br) on 2023-10-06T20:48:55Z No. of bitstreams: 1 TESE FABIAN SAMUEL.pdf: 1854231 bytes, checksum: f0704be0fb16f7264d53b4438cc24e24 (MD5)Approved for entry into archive by Sarajane Pan (sarajane.pan@pucrs.br) on 2023-10-19T14:38:50Z (GMT) No. of bitstreams: 1 TESE FABIAN SAMUEL.pdf: 1854231 bytes, checksum: f0704be0fb16f7264d53b4438cc24e24 (MD5)Made available in DSpace on 2023-10-19T14:51:20Z (GMT). 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dc.title.por.fl_str_mv |
Kierkegaard e a reabilitação do eu : um diálogo com o homem contemporâneo, sua natureza e cultura |
title |
Kierkegaard e a reabilitação do eu : um diálogo com o homem contemporâneo, sua natureza e cultura |
spellingShingle |
Kierkegaard e a reabilitação do eu : um diálogo com o homem contemporâneo, sua natureza e cultura Samuel, Fabian Sichonany Homem Contemporâneo Desespero Angústia Instante Fé Contemporary Man Despair Anxiety Instant Faith CIENCIAS HUMANAS::FILOSOFIA |
title_short |
Kierkegaard e a reabilitação do eu : um diálogo com o homem contemporâneo, sua natureza e cultura |
title_full |
Kierkegaard e a reabilitação do eu : um diálogo com o homem contemporâneo, sua natureza e cultura |
title_fullStr |
Kierkegaard e a reabilitação do eu : um diálogo com o homem contemporâneo, sua natureza e cultura |
title_full_unstemmed |
Kierkegaard e a reabilitação do eu : um diálogo com o homem contemporâneo, sua natureza e cultura |
title_sort |
Kierkegaard e a reabilitação do eu : um diálogo com o homem contemporâneo, sua natureza e cultura |
author |
Samuel, Fabian Sichonany |
author_facet |
Samuel, Fabian Sichonany |
author_role |
author |
dc.contributor.advisor1.fl_str_mv |
Pich, Roberto Hofmeister |
dc.contributor.advisor1Lattes.fl_str_mv |
http://lattes.cnpq.br/1645884955155770 |
dc.contributor.authorLattes.fl_str_mv |
http://lattes.cnpq.br/2804355335107873 |
dc.contributor.author.fl_str_mv |
Samuel, Fabian Sichonany |
contributor_str_mv |
Pich, Roberto Hofmeister |
dc.subject.por.fl_str_mv |
Homem Contemporâneo Desespero Angústia Instante Fé |
topic |
Homem Contemporâneo Desespero Angústia Instante Fé Contemporary Man Despair Anxiety Instant Faith CIENCIAS HUMANAS::FILOSOFIA |
dc.subject.eng.fl_str_mv |
Contemporary Man Despair Anxiety Instant Faith |
dc.subject.cnpq.fl_str_mv |
CIENCIAS HUMANAS::FILOSOFIA |
description |
In general, this dissertation intends to be a dialogue between Existential Philosophy and contemporary man, the latter equipped with a religious nature that has been rejected by the culture that surrounds him. Currently, there is a demand for the rehabilitation of the self, lost and entangled by immanentist social forces that deny, in a compelling or subtle way, its spiritual possibilities. Facing such unfavorable context, Kierkegaard's Philosophy can offer a sense of rehabilitation of the fragmented self by indicating an adequate use of existence. The dissertation, being a dialogue between cultural demand and the intended philosophical response, is divided into two main parts. In the first part, we intend to achieve two primary objectives: in Chapter 1, from the analysis of the religious phenomenon, as well as from the understanding of the insufficiency of its approach by the sociological method, which comprehends it only superficially, both supported by the idea of complexity, we enter into a psychological terrain, with the purpose of exploring this phenomenon in depth from human innerness. We conclude that man is equipped with an unconscious and structural religious nature. In Chapter 2, we seek to analyze how this religious man relates to his culture. We understand that the greater meaning of existence, or supersense in Viktor Frankl's considerations, has been rejected in two main ways. In the first, there is a blunt rejection to the idea of God and of religions in general, materialized in a strong criticism. In the second, we perceive a very sophisticated and singular subtlety, since there is no blunt criticism of the idea of God, but a diffuse invitation throughout culture to an immanent, hedonistic, and presentist way of life without transcendent referents. This cultural spirit has turned man away from himself and has made him inauthentic and incomplete from the point of view of the self. Faced with this reality described in the first part of the work, we establish a dialogue with Kierkegaard, since in his Philosophy we find elements capable of responding to this contemporary demand for subjectivity. The answer lies in the existential process of rehabilitation of the self, which is anchored in three basic conditions. The first condition is in Chapter 3 and is based on the use of despair, present in contemporary man, as a way of giving him the awareness that he possesses an eternal and underused part of the self, and therefore cannot authentically live his existence. Thus, despair can be understood as a means for the individual to become aware that underused potentialities benefit him, in a kind of self-knowledge. There is also a second condition in this existential path of rehabilitation, presented in Chapter 4, which refers to the use of existential anxiety as a way to make the individual aware of his own freedom. In addition, anxiety, insofar as it impels man to travel the paths of existence, makes him capable of overcoming and even transgressing the cultural context that surrounds him, especially when it is unfavorable in terms of spirituality, as is the case with contemporary scenario. Finally, we describe the third and last condition for the self to become accomplished; it is based on the concepts of instant and faith. The individual must give up the fleeting moments of life, even dispensing the Socratic occasion – when the master was able to produce the knowledge inherent in subjectivity – to surrender to the instant filled by eternity. At this moment, there is an encounter with the previously hidden divine purposes, a contact with the absolute, an this leads to a radical transformation of the self. Both the knight of faith and the contemporary disciple are the characters who best represent the term of this rehabilitation process, its point of arrival. These characters are, therefore, examples of integrity and authenticity of the self, and tell us about the spiritual opening so necessary for the contemporary man. |
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2023 |
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