Filosofia como a arte do bem viver : uma perspectiva aristotélica
Autor(a) principal: | |
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Data de Publicação: | 2017 |
Tipo de documento: | Dissertação |
Idioma: | por |
Título da fonte: | Biblioteca Digital de Teses e Dissertações da PUC_RS |
Texto Completo: | http://tede2.pucrs.br/tede2/handle/tede/7516 |
Resumo: | Philosophy as a way of life is the main content of the philosophical schools of antiquity; therefore, anyone who lived according to philosophical precepts was as a philosopher as the ones who possessed a more theoretical background. Philosophy in classical antiquity was not only a theoretical construction, but also a method of training people to live and perceive the world under a new paradigm. This is Pierre Hadot’s central idea, a philosopher who studied and defended philosophy as a way of life. The central idea of this study follows Hadot’s thesis: the eudaimonist ethics of Aristotle, a philosopher who has a great and consistent ethical treatise. The philosopher proposes an ethics based on actions, since, according to him, the will is not enough to change in fact. One must act for the facts to happen and, likewise, one must educate the desire for it to be allocated within the scope of the middle ground. In this sense, action becomes the path between reason and desire. However, there are two worlds: one where the desire was not educated and one where it already listens to and obey the reason. Thereby, when the desire has already been educated, one becomes a virtuous man, once one will always desire what is right. Thus, the desire begins to be felt only by what is appropriate, at the right time and in the right way. We may desire something that presents itself as something pleasurable, but it is not the field of the rational to desire the pleasure itself. In this way, pleasure is determinant, since it is necessary, but it does not occupy a sufficient place for it to be the motive or the realization of happiness. That is, one should not desire pleasure, but rather, if one wishes in the right way, it will already be pleasurable. Thus, the desire, once educated, begins to contribute to the good life and, consequently, leads us to eudaimonia, the good life. As a conclusion, the present study makes a theoretical essay, in which it shows approximations and distances between the ancient philosophers therapeutics the therapies existing in the contemporary scenario. |
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Pich, Roberto Hofmeister664.586.680-15http://buscatextual.cnpq.br/buscatextual/visualizacv.do?id=K4737862E1012.147.890-48http://buscatextual.cnpq.br/buscatextual/visualizacv.do?id=K4327482E9Pormann, Bruna Nery2017-06-30T18:18:07Z2017-03-31http://tede2.pucrs.br/tede2/handle/tede/7516Philosophy as a way of life is the main content of the philosophical schools of antiquity; therefore, anyone who lived according to philosophical precepts was as a philosopher as the ones who possessed a more theoretical background. Philosophy in classical antiquity was not only a theoretical construction, but also a method of training people to live and perceive the world under a new paradigm. This is Pierre Hadot’s central idea, a philosopher who studied and defended philosophy as a way of life. The central idea of this study follows Hadot’s thesis: the eudaimonist ethics of Aristotle, a philosopher who has a great and consistent ethical treatise. The philosopher proposes an ethics based on actions, since, according to him, the will is not enough to change in fact. One must act for the facts to happen and, likewise, one must educate the desire for it to be allocated within the scope of the middle ground. In this sense, action becomes the path between reason and desire. However, there are two worlds: one where the desire was not educated and one where it already listens to and obey the reason. Thereby, when the desire has already been educated, one becomes a virtuous man, once one will always desire what is right. Thus, the desire begins to be felt only by what is appropriate, at the right time and in the right way. We may desire something that presents itself as something pleasurable, but it is not the field of the rational to desire the pleasure itself. In this way, pleasure is determinant, since it is necessary, but it does not occupy a sufficient place for it to be the motive or the realization of happiness. That is, one should not desire pleasure, but rather, if one wishes in the right way, it will already be pleasurable. Thus, the desire, once educated, begins to contribute to the good life and, consequently, leads us to eudaimonia, the good life. As a conclusion, the present study makes a theoretical essay, in which it shows approximations and distances between the ancient philosophers therapeutics the therapies existing in the contemporary scenario.A filosofia como modo de vida é o conteúdo principal das escolas filosóficas da antiguidade, assim quem vivesse de acordo com os preceitos filosóficos era tão filósofo quanto aquele que possuía um cunho mais teórico. A filosofia na antiguidade clássica não era somente uma construção teórica, mas um método de formação de pessoas para viver e perceber o mundo sob um novo paradigma. Essa é a ideia central de Pierre Hadot, filósofo que estudou e defendeu profundamente a filosofia como um modo de vida. E é a partir dessa tese de Hadot que chegamos para a ideia central do presente estudo: a ética eudaimonista de Aristóteles, filósofo que tem um grande e consistente tratado ético. O filósofo propõe uma ética pautada nas ações, uma vez que, segundo ele, não basta querer para se mudar de fato. Deve-se agir para que os fatos aconteçam e, da mesma forma, deve-se educar o desejo para que ele se aloque no âmbito do meio termo. Nesse sentido, a ação passa a ser o caminho existente entre a razão e o desejo. No entanto, existem dois mundos: aquele onde o desejo ainda não foi educado e aquele onde ele já ouve e obedece a razão. Com isso, quando o desejo já foi educado, como consequência, torna-se um homem virtuoso, uma vez que somente se desejará o certo. Assim, o desejo passa a ser sentindo somente por aquilo que é adequado, no momento certo e da maneira correta. Podemos desejar algo e isto se apresentar como algo prazeroso, mas não é do campo do racional desejar o prazer propriamente dito. Dessa maneira, o prazer é determinante, uma vez que é necessário, mas não ocupa um lugar suficiente para que ele seja o motivo, a realização da felicidade. Ou seja, não se deve desejar o prazer, mas sim, ao se desejar de maneira correta já será prazeroso. Dessa forma, o desejo uma vez educado passa a contribuir para o bem viver e, consequentemente, nos leva a eudaimonia, ao bem viver. E como conclusão, o presente estudo faz um ensaio teórico onde mostra aproximações e distanciamentos entre a terapêutica dos filósofos antigos e as terapias existentes no cenário contemporâneo.Submitted by Caroline Xavier (caroline.xavier@pucrs.br) on 2017-06-30T18:18:07Z No. of bitstreams: 1 DIS_BRUNA_NERY_PORMANN_COMPLETO.pdf: 1127099 bytes, checksum: ab4092abe3418d9d33f400039cb7a029 (MD5)Made available in DSpace on 2017-06-30T18:18:07Z (GMT). No. of bitstreams: 1 DIS_BRUNA_NERY_PORMANN_COMPLETO.pdf: 1127099 bytes, checksum: ab4092abe3418d9d33f400039cb7a029 (MD5) Previous issue date: 2017-03-31Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPqapplication/pdfhttp://tede2.pucrs.br:80/tede2/retrieve/169307/DIS_BRUNA_NERY_PORMANN_COMPLETO.pdf.jpgporPontifícia Universidade Católica do Rio Grande do SulPrograma de Pós-Graduação em FilosofiaPUCRSBrasilEscola de HumanidadesDesejoTeoria da AçãoModo de ViverPrazerCIENCIAS HUMANAS::FILOSOFIAFilosofia como a arte do bem viver : uma perspectiva aristotélicainfo:eu-repo/semantics/publishedVersioninfo:eu-repo/semantics/masterThesis-1441514414422910841600600600600-6557531471218110192-6723520209401670531802873727776104890info:eu-repo/semantics/openAccessreponame:Biblioteca Digital de Teses e Dissertações da PUC_RSinstname:Pontifícia Universidade Católica do Rio Grande do Sul (PUCRS)instacron:PUC_RSTHUMBNAILDIS_BRUNA_NERY_PORMANN_COMPLETO.pdf.jpgDIS_BRUNA_NERY_PORMANN_COMPLETO.pdf.jpgimage/jpeg3239http://tede2.pucrs.br/tede2/bitstream/tede/7516/5/DIS_BRUNA_NERY_PORMANN_COMPLETO.pdf.jpgb667e89fa165b4d6759fb538fbd22b4eMD55TEXTDIS_BRUNA_NERY_PORMANN_COMPLETO.pdf.txtDIS_BRUNA_NERY_PORMANN_COMPLETO.pdf.txttext/plain244181http://tede2.pucrs.br/tede2/bitstream/tede/7516/4/DIS_BRUNA_NERY_PORMANN_COMPLETO.pdf.txt904275d06e1cc09af823ed7064d659b6MD54LICENSElicense.txtlicense.txttext/plain; charset=utf-8610http://tede2.pucrs.br/tede2/bitstream/tede/7516/3/license.txt5a9d6006225b368ef605ba16b4f6d1beMD53ORIGINALDIS_BRUNA_NERY_PORMANN_COMPLETO.pdfDIS_BRUNA_NERY_PORMANN_COMPLETO.pdfapplication/pdf1127099http://tede2.pucrs.br/tede2/bitstream/tede/7516/2/DIS_BRUNA_NERY_PORMANN_COMPLETO.pdfab4092abe3418d9d33f400039cb7a029MD52tede/75162017-06-30 20:02:46.038oai:tede2.pucrs.br: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Biblioteca Digital de Teses e Dissertaçõeshttp://tede2.pucrs.br/tede2/PRIhttps://tede2.pucrs.br/oai/requestbiblioteca.central@pucrs.br||opendoar:2017-06-30T23:02:46Biblioteca Digital de Teses e Dissertações da PUC_RS - Pontifícia Universidade Católica do Rio Grande do Sul (PUCRS)false |
dc.title.por.fl_str_mv |
Filosofia como a arte do bem viver : uma perspectiva aristotélica |
title |
Filosofia como a arte do bem viver : uma perspectiva aristotélica |
spellingShingle |
Filosofia como a arte do bem viver : uma perspectiva aristotélica Pormann, Bruna Nery Desejo Teoria da Ação Modo de Viver Prazer CIENCIAS HUMANAS::FILOSOFIA |
title_short |
Filosofia como a arte do bem viver : uma perspectiva aristotélica |
title_full |
Filosofia como a arte do bem viver : uma perspectiva aristotélica |
title_fullStr |
Filosofia como a arte do bem viver : uma perspectiva aristotélica |
title_full_unstemmed |
Filosofia como a arte do bem viver : uma perspectiva aristotélica |
title_sort |
Filosofia como a arte do bem viver : uma perspectiva aristotélica |
author |
Pormann, Bruna Nery |
author_facet |
Pormann, Bruna Nery |
author_role |
author |
dc.contributor.advisor1.fl_str_mv |
Pich, Roberto Hofmeister |
dc.contributor.advisor1ID.fl_str_mv |
664.586.680-15 |
dc.contributor.advisor1Lattes.fl_str_mv |
http://buscatextual.cnpq.br/buscatextual/visualizacv.do?id=K4737862E1 |
dc.contributor.authorID.fl_str_mv |
012.147.890-48 |
dc.contributor.authorLattes.fl_str_mv |
http://buscatextual.cnpq.br/buscatextual/visualizacv.do?id=K4327482E9 |
dc.contributor.author.fl_str_mv |
Pormann, Bruna Nery |
contributor_str_mv |
Pich, Roberto Hofmeister |
dc.subject.por.fl_str_mv |
Desejo Teoria da Ação Modo de Viver Prazer |
topic |
Desejo Teoria da Ação Modo de Viver Prazer CIENCIAS HUMANAS::FILOSOFIA |
dc.subject.cnpq.fl_str_mv |
CIENCIAS HUMANAS::FILOSOFIA |
description |
Philosophy as a way of life is the main content of the philosophical schools of antiquity; therefore, anyone who lived according to philosophical precepts was as a philosopher as the ones who possessed a more theoretical background. Philosophy in classical antiquity was not only a theoretical construction, but also a method of training people to live and perceive the world under a new paradigm. This is Pierre Hadot’s central idea, a philosopher who studied and defended philosophy as a way of life. The central idea of this study follows Hadot’s thesis: the eudaimonist ethics of Aristotle, a philosopher who has a great and consistent ethical treatise. The philosopher proposes an ethics based on actions, since, according to him, the will is not enough to change in fact. One must act for the facts to happen and, likewise, one must educate the desire for it to be allocated within the scope of the middle ground. In this sense, action becomes the path between reason and desire. However, there are two worlds: one where the desire was not educated and one where it already listens to and obey the reason. Thereby, when the desire has already been educated, one becomes a virtuous man, once one will always desire what is right. Thus, the desire begins to be felt only by what is appropriate, at the right time and in the right way. We may desire something that presents itself as something pleasurable, but it is not the field of the rational to desire the pleasure itself. In this way, pleasure is determinant, since it is necessary, but it does not occupy a sufficient place for it to be the motive or the realization of happiness. That is, one should not desire pleasure, but rather, if one wishes in the right way, it will already be pleasurable. Thus, the desire, once educated, begins to contribute to the good life and, consequently, leads us to eudaimonia, the good life. As a conclusion, the present study makes a theoretical essay, in which it shows approximations and distances between the ancient philosophers therapeutics the therapies existing in the contemporary scenario. |
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