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This work aims to rescue a teaching method widespread in the Middle Ages, the trivium (logic, grammar and rhetoric) starting from the current reality of Brazilian education focused on philosophy. Our students are doing very poorly in the tests produced by the MEC, as have many difficulties in reading and writing. Without this problem solved teaching philosophy also becomes impossible. Since this subject is present in a mandatory national curriculum, we have this debate on how their teaching is possible and from where. We propose the trivium as a method in this work and make a whole path of the lifting of the problem faced by teachers of philosophy to a possible solution. In the introduction I present data on tests performed by the MEC and the PISA, for students of basic education, focusing on (a) 8 th / 9, in general, and the State School Hortêncio Diniz (school where I work as a teacher philosophy), in a specific way. The first chapter presents the program guiding the MEC in relation to its assessment, and the three arts of the trivium that are in line with the program. In the second chapter, I explore historically the trivium, the method and the implications of using the trivium as a method for a liberal education and the teaching of philosophy. In the third chapter, I ask a "philosophical license" to reflect a little more the relation between philosophy and education.

The Adorno s philosophy makes its way out of the tradition since the starting point, since the relationship between thought and reality that outlines. As a consequence, differentiates itself from this tradition by its way to consider the constitution of the reality, by the new cognitive procedures that uses, by the linguistic treatment required for the expression of them and, at last, by the approximation to the discourse of art, more specifically to the atonal music. At the same time, Adorno refuses and denounces the pretension of a total knowledge, the imposition of a rational order to reality, the procedure of abstraction as a tool of the identity thinking, the textual form of the philosophic treatise with its systematic configuration, the making of an absolute logic and the scientific inspiration of the tradition. This text is an attempt to reproduce this itinerary of Adorno and its concomitant critique to the traditional philosophic projects. With this, shows the reasons of the propagated similarity between Adorno s philosophy and Schoenberg s music, or, in other words, presents the origins of the need to approximate the philosophic discourse to the discourse of music.

Giambattista Vico (1668-1744) founded a new sacience, the science of history. In order to find a philosophical theory to guide the understanding of history, one should try to answer the philosophical question of the possibility of history, understood as the succession of human achievement over time, have some rational principle to guide the reading, and if the succession of the historical facts are in themselves true evidence of some rational chain. According to Vico, history is in itself the development of an aspiration for justice. Here, without notice, is already in the philosophy of history. The philosophy of history is a philosophical discipline that deals with the succession of historical events. The scholar who dwells in meditation on the history of the humanity seeks to understand what happens from one to tell himself, telling himself again, from certain constants in human behavior, according to the dictates of know thyself the deeds of the ancestors.

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Searching an understanding about the art´s role on Deleuze´s thinking, this dissertation presents, as a provocative first question, the following inquiry: What is art? This text is organized in parts which echo defiance build upon Deleuze´s vocabulary since this choice is a way of revisiting a central issue that needs to be investigate. First part: comprises the Theory of forces, potency act, eternal return on Nietzsche and Philosophy aiming at Deleuze´s borrowing on the matters of Nietzsche s work. Second part: comprises art as an essence of truth on Proust and Signs, and also the battle against Platonism from the perspective of simulacrum in the context of a Deleuze´s text published in The Logic of Sense. Third part: deals with the dialog around art established in a specific chapter of What is Philosophy? and also the dialogue that discusses the battle against a philosophy of representation from the discussion about image and thinking. The course made on this work is an attempt to find not a precise answer that depletes problematic inquiries about what art could be. Before, and above all, due to an investigative appeal, my prerogatives are the philosopher´s contributions which, by dialoguing with art, provide an understanding about the artistic creation in the lights of a philosophical reflection.

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In Foucault\'s work The History of Sexuality I - The Will to Knowledge, he argues that the western man has become a confessor animal. Such argument will be used as a motto to this research, which aims to develop a discussion about the relation between confession practices and subjectivity production. In order to understand how confession is linked not only to knowledge but also to power strategies, promoting thus the formation of subjectivity. Therefore we will consider the presence of a confession ideology in Foucault s work, what will allow us to point the confession technology as a set of knowledge and practices related to subjectivity, put in a reciprocal incitation relationship, where the verbalization act, the self discourse use, create an understanding on the subject. It is a fundamental christianity moral element, which has for long been amply spread among western society though, from Christian confessionary to several contexts such as: in justice, in pedagogy, in family, in affective relationships and in medical offices. It has become thus, one of the most highly valued techniques of truth production on the subjects.

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Ce travail vise à montrer que la pensée de Jean-Jacques Rousseau s'étend également à la santé en raison de son projet d'éducation naturelle développé dans l'Emile. En tenant compte, par exemple, des lignes directrices de soins pour la première et la deuxième enfance dans cet ouvrage, nous avons constaté que le philosophe exalte l'importance de l'allaitement maternel à un moment où le taux de mortalité infantile était très élevé en France à cause de la coutume, en vigueur à l époque, de laisser les enfants aux soins des nourrices. Tout d'abord, nous avons cherché à comprendre que le concept de santé chez Rousseau se rapporte à l'idée d'une proposition d'absence de vices dans la société, semblable à l hypothèse de l'homme à l état de nature, car préservé. Rousseau conçoit la première enfance comme une phase allant de la naissance à l âge de deux ans, considerée comme celle des besoins de l'enfant et des soins des adultes envers l'enfance. Dans cette phase, l'éducation naturelle aura le but de suivre le cours de la nature, c'est-à-dire observer le chemin du respect et de la compréhension des besoins réels, ce qui implique la valorisation de l état libre de l'enfant qui n a pas encore éte corrompu par l'action de l'adulte. Pour la deuxième enfance, comprenant la phase de deux à douze ans, l'éducation naturelle portera sur l'éducation par les choses, qui vise à renforcer le corps de l'enfant et le raffinement de ses sens, la nature et les adultes y jouant le rôle de précepteurs. L'éducation naturelle devient donc une solution possible de guérison pour la société, en empêchant les vices et la dégénérescence de l'homme.

Kymlicka s multiculturalism, that he calls Liberal Theory of Minority Rrights, results from his involvement in a new discussion of problems which was originated by the cultural diversity, that characterizes the majority of modern societies, composed by a plurarity of ethinic groups , religious groups etc, which sometimes have a language, customs or way of thinking that are really different from those of the other groups . Such differences tend to generate severe tensions and social antagonisms that, as time goes by, turn even more evident that minority rights cannot be absorbed by human rights. To solve these questions in a fair manner, accord to Kymlicka, it s necessary to supplement the traditional principles of human rights with a theory of minority rights. Based on the study of Will Kymlicka s Multiculturalism, which focuses groups and minorities rights, this work intends to bring critical elements to Brazilian Constitutionalism, specially in what is related to the dignity of the human person principle, which identifies a space of moral integrity to be assured to every person, because of her existence in the world and represents the overcoming of intolerance, discrimination, social exclusion, violence, incapacity of accepting the other, the different, in the plenitude of his freedom of being, think and create.

In Plato\'s dialogue Sophist, the character Strange from Elea states, as main process of his philosophic activity, the Method of Division. Particularities of the process as eleatic origin, multiplicity of definitions about the same subject, and incompatibility with ideas held by character Socrate in another works lead always scholars to disagreements about the continuity and unity of platonic thought after the Sophist, especially about Theory of Forms. From the analysis of the method, as well on its form as matter, this paper wanna require for Division a possibility of joining with Plato\'s Ontology.

All of the effort required for the present dissertation has been concentrated in a demonstration of the influence that the German Philosopher, Theodor Adorno, has had in the development of Dialectical, Historical Materialism. Adorno and other academics of the Frankfurt school elaborated a reexamination of Marxist methodology, in the first decades of the twentieth century, in light of the social phenomena of the time: fascism, and Stalinism; advanced stages of the crises of global Capitalism as symbolized by the blind flight of the Phoenix, accompanied by a relapse of the nation state and the unfortunate experiences with Socialism. The global managed world society, notably omnipresent following World War II, challenged Adorno in his excellent epistemological analysis to recognize that various manifestations of ideological thought, of international scope, have accumulated with the domination of nature as well as the domination of man, by man and the ensuing social relations that have engendered the present mode of production, consequences of the growing trends that are stifling even those with the most critical consciences. With the guidance of illustrious predecessors such as Lukacs, traditional Marxism has correctly focused research regarding crises on the philosophy of decadence which works to maintain the current status quo in order to perpetuate the social relations so that the bourgeoisie can retain itself as the subject of class history. By refuting the concept of class struggle as, for example, the possibility that the proletariat will substitute the decadent bourgeoisie, promoting social transformation, Adorno questions this orthodox interpretation of Marx: if theory and praxis are the same thing, only with the additional development of theory will the social practice be renewed. This is, obviously, independent of blind determinism manifested by some lines of thought and of a return to mythological metaphysics.

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This dissertation proposes to instigate the debate on the issues of the violence and its banalization in our society in the light of the reflections raised by Hannah Arendt. Initially, we introduced basic concepts for understanding the work of Arendt, since the period of greek tradition to the present society. Then we present the Arendt s discussion on the banalization of violence and alienation, from a historical review in search of the origins of the ills of the contemporary society, and the philosophical analysis of its difficulties and its consequences. Finally we seek to contextualize the theoretical legacy of Hannah Arendt with current debates in our society, in order to show the restoration of the dignity of politics and the recovery of public space as possible solutions to these problems.

This work intends to discuss if Hegel s logic is classic or suspends the principle of non-contradiction. We tried to define this logical principle without presupposing any special ontology. We also analyzed some fundamental parts of the Science of Logic, which is a central work of Hegelian system. We believe that our arguments show that Hegel did not disobey the principle of non-contradiction, which can evaluate even ontology of contradiction.

This is an investigation, in which is described the ethical implications of the Kierkegaard\'s philosophy of freedom, as freedom of to believe, to think, to act, and to express freely an idea according to the conscience, in his philosophical-ethical view. Reflects on the human condition and how the anguish of existence affects or explains the be free, Even though he lives in the same community, sharing common spaces, but having that differ in beliefs, principles, interests, politics, philosophy, and life goals. The purpose of this concern (τελοs) is to avoid radicalism expressed mainly in the misuse of the term \"discrimination\" (δοκικαζω) and contribute to the establishment of a full freedom of expression. Kierkegaard is considered the father of Existentialism, and in all his works he speaks about the anguish of the human being in view of the conquest of freedom. The work has as its starting point the work The Concept of anguish and as philosophical basis, the Christian Existentialism, which to deal about the fall of man and the anguish produced by the constant pursuit of reconciliation, which Kierkegaard calls \"leap of faith\". His philosophy of freedom results from idea that the existence of a man develops throughout his life and is based on the concept of desperation implied by mortal sin, implicit in the Scripture; since to falter in the spirit means to abandon the faith in God, albeit briefly. The investigation contemplated in the first instance, the philosophy of freedom in The Concept of Anguish theoretical basis of philosophy of freedom developed by the author. In a second moment, is established the definition of the concept of Freedom of Conscience, as unfolding of the philosophy of freedom up to ethical implications. And finally, was drafted a proposal for the consideration of freedom of conscience, including clarification of the definition and description of the concept of freedom of conscience, anchored in theoretical basis used, thus arriving at the conclusion that, indeed, there are ethical implications in the Kierkegaard\'s philosophy of freedom.

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This research aims to discuss the woman condition on the capitalist system which has the patriarchal model of society as one of his foundations as well as analyzing how this question is bonded to the fight for society s transformation. Therefore, the reflection proposes to situate the woman question inside the context of the class struggle, opting for analyzing, not in the perspective of the feminist conceptions, but of the Philosophy of Praxis of Antonio Gramsci. This option is justified considering that the philosopher, despite of his ambiguous thought regarding the woman condition, introduces in his Prison Works a relevant reflection concerning the theme. Such reflection points the origins of the peculiar feminine subalternity, which prolongs itself in the capitalism, and the necessity of forming a new feminine personality as a part of the intellectual and moral reform constructed by organic intellectuals of the working class , with the purpose of overcoming the burgess hegemony, in order to build one nuova civiltà. Therefore, we will look forward to investigate this philosopher s demand for the development of a new feminine personality, in order to comprehend if, by his categories, it is possible to think about the emancipation and the liberation of the women in the context of capitalism or if it is anticipated a limited role for woman on this process, which she would simply had to adequate herself to the claims of the working class, submitting again herself to a pedagogic relation with men, without having an action room to overcome the peculiar obstacles for his gender in search of her autonomy.

This thesis addresses the passage of a type of analysis based on poetic elements to the tragedy - that takes into consideration much more structure and how it should be composed - for a tragic thought capable of manifest a way of being in the world. Going through the history of philosophy from Aristotle, the biggest name of order analysis, through thinkers like Corneille, Schiller, Schelling and Schopenhauer until mark\'s tragic thought, Nietzsche, it will seek to establish the contours of the main differences between these two types of approach. As a background to this analysis appears the tension between the interpretations of Aristotle and disruptions related to ancient author.