https://repositorio.ufu.br/handle/123456789/39994 Fri, 14 Aug 2026 05:11:34 GMT 2026-08-14T05:11:34Z https://repositorio.ufu.br/handle/123456789/49423 Title: O ensino de Filosofia no Ensino Fundamental 2 e sua contribuição para uma educação antirracista Abstract: This work stems from the discomfort of, as a Middle School Philosophy teacher, (6th to 9th grades – students from 12 to 15 years of age), working only with canonical authors. In the course of time, aligned with my anti-racist readings and actions, it has become inconceivable not to include discussions such as african, afro-brazilian, indigenous philosophy, and feminisms in my teaching. Racism is considered a determining social problem in our society, has multiple forms of intersectionalities, and is manifested by individuals and perpetrated by different institutions. It has been proved that some european philosophers, through their theories, contributed to the strengthening of racism. However, we understand that, also through theories, Philosophy must build an anti-racist epistemology, more specifically, focused on the field of Philosophy teaching from an intercultural perspective. The development of such an epistemology is a way to confront racism, which has its roots in the existing social order. We aimed to offer a decolonial methodological proposal for the final years of Middle School, accessible to children and teenagers, so that critical, reflective and systematic thinking can be developed, and thus prove that Philosophy curriculum content can be anti-racist. We also aimed to provide empowerment and identity strengthening to black students of this age group by valuing afro-brazilian history, culture and knowledge. We did this by introducing them to Sueli Carneiro, Conceição Evaristo, Djamila Ribeiro and Sílvio de Almeida, as afro-brazilian philosophers, with their main concepts. Having achieved our goal, we aim to contribute to the decolonization of brazilian thought, that is, to ensure that brazilian thought is not only linked to ideas of slavery, segregation and inferiorization of the black people, but on the contrary, that its history be recovered, studied and valued. Fri, 10 Jul 2026 00:00:00 GMT https://repositorio.ufu.br/handle/123456789/49423 2026-07-10T00:00:00Z https://repositorio.ufu.br/handle/123456789/49133 Title: A incongruência das categorias sociais em Hannah Arendt: pobreza e ralé como determinaões de vidas supérfluas Abstract: This study examines the status of social categories — specifically poverty and the "mob" — within Hannah Arendt’s political thought and their implications for the atrophy of the modern public sphere. The problem lies in the inherent confusion between the private and public spheres caused by the rise of the social which, driven by the urgency of necessity, has converted politics into the administrative management of survival. We sustain that Arendt’s phenomenological rigor, while attempting to safeguard the autonomy of the political, creates an aporia by neglecting the power structures of capital, resulting in the fabrication of human "superfluity." This research is justified by the need to re-evaluate the boundaries between oikos and action, aiming for a diagnosis of the failure of the political that does not sacrifice the demands for social justice. The architecture of this thesis unfolds through four fundamental axes. In the first chapter, we recover the phenomenological sense of politics as a space of appearance and plurality, analyzing how the social sphere and mass society promoted the shrinking of the public sphere; in this scenario, we examine the mediating function of education, understanding it as the essential process that allows the individual to transition from the private realm to responsibility for the common world. Moving forward, in the second chapter, we deepen the distinction between the public and private spheres to investigate how the triumph of the animal laborans transmuted poverty into a cog of consumption and the "mob" into a social residue, culminating in the phenomenon of human superfluity. In the third chapter, we establish an analytical cleavage between the concepts of the social sphere and the "social question," taking modern revolutions and the 1956 Hungarian uprising as evidence that material stability and instruction operate as indispensable pre-political conditions for the eruption of freedom. Finally, in the fourth chapter, we deal with the zone of tension between Marx’s political economy and Arendt’s theory of action, contrasting the anatomy of capitalist exploitation with the dignity of political acting. We conclude by introducing a critique of the absence of a theory of justice within Arendt’s theoretical body, questioning the viability of a freedom that ignores the material roots and the urgencies of human existence. Wed, 18 Mar 2026 00:00:00 GMT https://repositorio.ufu.br/handle/123456789/49133 2026-03-18T00:00:00Z https://repositorio.ufu.br/handle/123456789/48975 Title: Fenomenologia e linguagem: comunicação e intersubjetividade em Husserl Abstract: We seek to raise and resolve some problems concerning language in Husserlian phenomenology through a critical reading of some of his texts, which are generally overlooked by interpreters of that author. In fact, many interpreters of Husserl do not even touch upon the questions of language taken up by that philosopher, leaving aside an entire field of study that we intend to explore. Therefore, understanding how Husserl viewed the problem of language is the main objective of this work, in order to bring to light fundamental questions of Husserlian phenomenology of language. We thus seek to shed light on how Husserl approaches the problem of language and how he, Husserl, offers a new perspective on those problems. In this way, we intend to bring to light a problem addressed by Husserl that has not been adequately clarified. Hence, we conclude that Husserl has much to say about language, although the essential texts for this point of view are relatively few in length. Thus, we will work with the hypothesis that Husserl has a significant contribution to the field of language. Our thesis, therefore, has a bias that seeks to determine and show how Husserl's position is formed through texts by this author for this purpose. In short, our critical reading demonstrated that Husserl has a very clear and defined position regarding language, which can, therefore, be explored in greater depth, as we have done here in our thesis. In other words, we were able to detect that Husserl possesses a vision of language that allows us to formulate a very special way of approaching language itself and its philosophical importance. Wed, 01 Apr 2026 00:00:00 GMT https://repositorio.ufu.br/handle/123456789/48975 2026-04-01T00:00:00Z https://repositorio.ufu.br/handle/123456789/48582 Title: Velhice como fase da vida: contribuições da Psicologia do Desenvolvimento à constituição de uma Filosofia e Psicologia da Velhice e do Envelhecimento Abstract: This Thesis arises from an ethical and epistemological concern in the face of the contemporary scenario, marked by a ‘longevity revolution’ that, paradoxically, walks side by side with the emptying of meaning in the experience of aging. The central objective of this work is to defend the thesis that old age should not be understood as a residue of adult life or as mere biological decline, but as a legitimate phase of life, endowed with (i) specific psychic tasks, (ii) developmental potentialities, and (iii) its own ontological dignity. To support this proposition, my investigation articulates knowledge from Philosophy, Developmental Psychology (from the life-span perspective), Psychoanalysis (especially Winnicottian), and Historical-Cultural Psychology. In Chapter 1, I dedicate myself to a rigorous conceptual review, seeking to overcome a semantic confusion that, historically, contributed to the pathologization of the elderly. I oppose the reductionist biomedical model, relying, for this purpose, on the life-span perspective to define aging as a lifelong, multidimensional, and multidirectional process, which involves gains and losses, from birth to death. I establish the crucial distinction between aging, this biological-existential process; old age – understood here as a socially and culturally demarcated state –; and the constitution of the elder as the unique subject who inhabits this state. I turn to Simone de Beauvoir to denounce the ‘conspiracy of silence’, which transforms old age into a ‘shameful secret’, arguing that it is both a cultural and biological fact. This conceptual ‘ground clearing’ serves as a basis to affirm that development does not cease at maturity but rather acquires new configurations in the final stage of life. In Chapter 2, I enter the dimension of subjectivity, confronting classical Freudian pessimism regarding the analyzability of the elderly. If Sigmund Freud saw in ego rigidity and the accumulation of mnemonic material obstacles to treatment, I propose a paradigmatic shift towards the work of Donald Woods Winnicott, relying, for this, on the assistance of the Thesis already defended by Flavia Maria de Paula Soares. The central thesis of this chapter is that old age imposes on the subject a task of personal maturation of high complexity: the conquest of the ‘capacity to die’. I argue that health in old age does not lie in the manic maintenance of youthfulness, but in the self’s capacity to perform the movement of ‘integrating the ‘de-integration’’. Unlike pathological disintegration (the fear of breakdown), ‘de-integration’ is the mature acceptance of dependence and the dissolution of the boundaries of the Self, allowing a circular return to the initial state of non-integration, now lived with the wisdom of accumulated experience. For this to occur, however, the presence of a facilitating environment — a ‘clinic of holding’ — is indispensable, one that sustains the subject in the face of the anguish of annihilation and validates their existence until the end. In Chapter 3, I make a dialectical movement from the individual to culture, investigating the role of memory and narrative in the constitution of the elderly subject. Supported by Historical-Cultural Psychology (Vygotsky) and the Social Psychology of Memory (Ecléa Bosi, Halbwachs), I refute the view of memory as a mere neurophysiological archive subject to failure. I argue, with Ecléa Bosi, for the distinction between memory-dream (passive) and memory-work (active). I maintain that the act of remembering in old age is an arduous psychic work of reconstructing the past considering the present, a way of conferring meaning on existence fragmented by time. Autobiographical narrative emerges here not as nostalgia, but as a political act of resistance to ‘social death’ and the identity erasure imposed by consumer society. The elder, by narrating, fulfills the social function of guardian of collective memory and a link between generations, transforming their individual experience into human heritage. Finally, in Chapter 4, theory is confronted with praxis. I present reflections arising from a Professional Internship experience in Psychology within a Long-Term Care Facility for the Elderly (ILPI). In this chapter, I demonstrate how the abstract concepts of holding, perezhivanie (lived experience), and narrative become urgent clinical tools in the care of institutionalized elderly. The account evidences that, even in contexts of frailty and abandonment, the offer of qualified listening allows the subject to rescue their dignity and ‘stitch together’ the pieces of their history. Practice confirms the hypothesis that intervention in old age does not aim at the ‘cure’ of aging, but at sustaining a space in which the subject can continue until they cease to be. The Thesis concludes with the idea that the constitution of a Philosophy and Psychology of Old Age requires abandoning the lenses that see the elder only as a failing body. By integrating the procedural view of development (life-span), the clinical depth of the integration of finitude (Winnicott), and the political dimension of memory (Bosi), I propose an ethics of care that recognizes in the elder a subject of desire and history. Aging, far from being merely the shipwreck of the body, reveals itself as the final stage of a subjective construction, in which the supreme task is to confer meaning on the totality of a life lived, transforming biological destiny into a complete human biography. Fri, 20 Mar 2026 00:00:00 GMT https://repositorio.ufu.br/handle/123456789/48582 2026-03-20T00:00:00Z