Doutorado em Filosofia

URI Permanente para esta coleção

http://repositorio.ufes.br/handle/10/17516

Nível: Doutorado
Ano de início: 2019
Conceito atual na CAPES: 4
Ato normativo: Ato normativo: Homologado pelo CNE (Portaria MEC Nº 609, de 14/03/2019). Publicação no DOU 18 de março de 2019, seç. 1 - Parecer CNE/CES nº 487/2018, Processo no 23001.000335/2018-51).
Periodicidade de seleção: Semestral
Área(s) de concentração: Filosofia
Url do curso: https://filosofia.ufes.br/pt-br/pos-graduacao/PPGFil/detalhes-do-curso?id=125

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Fundação e instituições no pensamento de Hannah Arendt
(Universidade Federal do Espírito Santo, 2023-09-25) Santos, Edson Kretle dos; Nascimento, Daniel Arruda; http://lattes.cnpq.br/0578569833689838; https://orcid.org/0000-0003-1733-1925; http://lattes.cnpq.br/8473460175262791; Oliveira, Jose Luiz de; Muller, Maria Cristina; Silva, Adriano Correia; https://orcid.org/0000000168191681; http://lattes.cnpq.br/7465568204123045; Araujo, Ricardo Corrêa de; http://lattes.cnpq.br/5638777509855807
This thesis proposes to discuss the foundation of the secular state’s issue in Hannah Arendt's political theory. Starting from her essay: On Revolution, the author's major work on the subject, we sought to place this object of research within the hermeneutic horizon that emphasizes the foundation and its criticisms of contemporary legal and political institutions. It is worth highlighting that the relationship between the foundation and constitutional authenticity has received little attention from Arendt intellectuals than those who explore its agonistic dimension, given that, until then, the creator was recognized as an early thinker and not as an author of order and institutional stability. To do so, the theme will be approached through three concepts: that of authority, relating it to the theme of power and the process of secularization typical of modernity; that of freedom, understood in its political dimension of the foundational action, and that of the Constitution and conservation as a specific form of institutional realization implied in the idea of rupture included in the debates on the nature of revolutionary acts. At the same time, it is intended to show how this subject place the issue of Law at the centre of the author's line of thinking, going against the readings that emphasize the institutional dimension of Arendt's conception. Understanding the meaning of this theoretical démarche has much to gain when it is introduced into the analysis of the proposed theme from a perspective of the rule of law by problematizing the postulates of law and the politics that underlie them, such as submission to the rule of law, the division of powers, the creation of constitutions, the guarantee of individual rights and, mainly, a political statute given only by the public space. In this way, it is observed that a procedural structure enables the contention between institutions and political action, which is why the founding principles are embodied in the Constitution, which will represent both the established and instituting forces in the action and preservation of political freedom. This allows us to conclude that strengthening the active participation of citizens is balanced with the institutions and principles founded and agreed in the Constitution and also shows the limits and possibilities that provide and expand the place of “acting in concert” in the Democratic State of Law.
John Rawls e a proposta de uma comunidade política
(Universidade Federal do Espírito Santo, 2023-10-17) Barreira, Carolina Matedi; https://orcid.org/0000-0002-0431-8599; https://orcid.org/0000-0002-0431-8599; Araujo, Ricardo Correa de; http://lattes.cnpq.br/5638777509855807; https://orcid.org/0000-0002-3134-7571; http://lattes.cnpq.br/8478853071691645; Dutra, Delamar Jose Volpato; https://orcid.org/0000-0002-3738-7865; http://lattes.cnpq.br/7826882124566360; Silveira, Denis Coitinho; https://orcid.org/0000-0002-2592-5590; http://lattes.cnpq.br/2755385851635999; Barreira, Marcelo Martins; https://orcid.org/0000000293673073; http://lattes.cnpq.br/0690909917220112; Vincenzi, Brunela Vieira de; https://orcid.org/0000-0003-0792-1657; http://lattes.cnpq.br/2875969853934385
The work investigates the hypothesis of the existence of an implicit proposal of political community in “Political Liberalism”, despite the rejection of this conception by the great majority of the interpreters of the Rawlsian work and, even, by John Rawls himself. To investigate this hypothesis, extensive bibliographical research was carried out on Rawls' main works and publications, in chronological order, as well as on his main critics and interlocutors. From this research, it was verified the central role of the conception of community in the doctrine of “justice as equity” in “A Theory of Justice”. However, the chronological progression of his publications suggested a later abandonment of this notion, given its incompatibility with the fact of reasonable pluralism. However, through the analysis of the main elements of “Political Liberalism”, it is possible to observe that the value of the community persists in his work, albeit implicitly. Indeed, the notion of community as presented in “A Theory of Justice”, based on a moral motivation that is articulated by the congruence between good and just, has no space in “Political Liberalism”. However, through the inclusion of elements such as overlapping consensus and public reason, it is feasible to envisage the possibility of a political community, whose social unity does not find support in comprehensive doctrines, but in a wide conception of justice and its public justification. Furthermore, this notion is indispensable to provide a basis for the social cooperation of citizens in liberal societies deeply divided by comprehensive doctrines, not only different, but also opposed. Finally, the purpose of this work is to understand how people can be effectively motivated to endorse an ideal of a well-ordered society, once it is considered the bases of self-respect and a sense of belonging.
Bens fundamentais e razoabilidade prática: contribuição para uma crítica ao conceito de basic values na obra lei natural e direitos naturais de John Finnis
(Universidade Federal do Espírito Santo, 2023-11-22) Simões, Edilezia Freire; Santos, Jorge Augusto da Silva; https://orcid.org/0000000161111693; http://lattes.cnpq.br/3088783002373165; https://orcid.org/0000-0001-7322-4492; http://lattes.cnpq.br/0728481679250726; Pinheiro, Victor Sales; Boeira, Marcus Paulo Rycembel; Barreira, Marcelo Martins; https://orcid.org/0000000293673073; http://lattes.cnpq.br/0690909917220112; Araujo, Ricardo Correa de; http://lattes.cnpq.br/5638777509855807
Finnis’s philosophy, as a reinterpretation of the tradition of classical thought (mainly Aristotle’s) and Thomasian thought, is structured in a context influenced by the contemporary interpretation that German Grisez makes of the first principle of practical reason presented by Thomas Aquinas, in the Summa theologiae, Ia-IIae, question 94, article 2. In the work Natural law and natural rights, under this influence, Finnis presents the methodology used in the study of his theory of natural law with a reflection on the fundamental goods, of which we highlight practical reasonableness and play. Using the criteria of practical reasonableness, it is possible to identify whether or not a ‘good’ constitutes a ‘central case’; therefore, fundamental for full human flourishing. According to Finnis' theoretical position, there are demands or requirements that basic values need to meet in order for them to be understood as fundamental. As Finnis devotes little attention to the good 'play', this thesis precisely aims to fill this gap by critically deepening the fundamental good play, either from Finnis himself, or based on approaches with other authors in the philosophical tradition. Throughout the thesis, we discuss the methodological assumptions that underlie Finnis's theory of natural law and examine Finnis's theoretical exposition on fundamental goods. In this aspect, we highlight its characteristics and specificities, as well as the criticisms directed at the Finnis’s interpretation regarding the list of fundamental goods, the premorality of these goods and the absence of hierarchy between them, as well as the 'decisionism' presented as a criterion. Finally, once this journey has been completed, it is concluded with a critical contribution to the fundamental good ‘play’ as it is thematized in the work Natural law and natural rights, by John Finnis.
É a dialética uma ciência política? um estudo político-filosófico do político de Platão
(Universidade Federal do Espírito Santo, 2023-11-24) Corbani, Weriquison Simer; Dinucci, Aldo Lopes; http://lattes.cnpq.br/7527207958979360; https://orcid.org/0000-0002-7240-9863; http://lattes.cnpq.br/7214886780766066; Balieiro, Marcos Fonseca Ribeiro; Bocayuva, Izabela Aquino; Valentim, Inácio
The thesis investigates whether dialectic is a political science in Plato's Statesman. Initially, our focus was to analyze the occurrences of dialectic in the middle dialogues to understand the application of the method of hypotheses, which reaches its peak in the Republic. From there, Plato begins to make use of the method of collection and division, characteristic of his later works. The dialectic in the Statesman follows the same structure as that presented in the Sophist, except for its content. In the Statesman, the central concern is to define the exclusive science of the political man (πολιτικὸς ἀνήρ). But the task of distinguishing the competence of the politician from that of the dialectician is never easy since these themes intertwine throughout the dialogue. Considering this, the study proceeds to examine the fundamental characteristics of both in the context of the weaving paradigm, which is a paradigm for both dialectic (because it employs the syncritic and diacritic operations) and political science (because it weaves differences to produce a quality fabric). We then see, in the course of this analysis, that the production of the civic unity of the polis is only possible because the politician knows how to use a type of practical intelligence (φρόνησις) that is related to a kind of qualitative measure, taking into account opportune timing (τὸν καιρὸν), propriety (τὸ πρέπον), and the just measure (τὸ μέτριον). It is this competence that makes the politician's action prescriptive and directive (ἐπιστατική, ἀρχή). Finally, by showing the distinction and articulation between dialectic and political science, the thesis also demonstrates that the politician is the philosopher of action in practical life.
O conflito entre determinismo e liberdade a partir do problema da consciência no pensamento de Nietzsche : do naturalismo ao expressivismo
(Universidade Federal do Espírito Santo, 2024-04-30) Onofri, Wilson Luciano; Co-orientador1; https://orcid.org/; http://lattes.cnpq.br/; Co-orientador2; https://orcid.org/; http://lattes.cnpq.br/; Co-orientador3; https://orcid.org/; http://lattes.cnpq.br/; Co-orientador4; ID do co-orientador4; Lattes do co-orientador4; Viesenteiner, Jorge Luiz ; https://orcid.org/0000-0003-3727-7890 ; http://lattes.cnpq.br/7444634503835464 ; Orientador2; https://orcid.org/; http://lattes.cnpq.br/; https://orcid.org/0000-0002-2948-848X; http://lattes.cnpq.br/8870902767738066; Araldi, Clademir Luís ; https://orcid.org/0000-0002-8255-2946 ; http://lattes.cnpq.br/9512892707756969 ; Mattioli, William ; https://orcid.org/0000-0003-2894-548X ; http://lattes.cnpq.br/1581514107642478 ; Paschoal, Antônio Edmilson ; https://orcid.org/0000-0002-0843-4204 ; http://lattes.cnpq.br/0158461643798918 ; Paula, Wander Andrade de ; http://lattes.cnpq.br/9915527652524532 ; 5º membro da banca; https://orcid.org/; http://lattes.cnpq.br/; 6º membro da banca; https://orcid.org/; http://lattes.cnpq.br/; 7º membro da banca; https://orcid.org/; http://lattes.cnpq.br/
The thesis defended here is the possibility of making freedom and determinism compatible in the problem of consciousness based on an expressivist conception of moral agent, in Nietzsche’s philosophy. As an expressivist moral agent, it is understood here that the moral agent is not a previously given entity that needs to be discovered to conduct the action and its evaluation, but first and foremost, the location where transformation processes take place, constituted in the space of tension between the individual and the supra-individual plane where the moral agent is constituted in the social dynamics itself. Thus, the expressivist moral agent would not be behind the action as a causal or intentional entity, but would manifest itself in the action as a totality, in the process of carrying out the action itself. To this end, the development of Nietzsche's thought on the subject was reconstructed based on the tension between naturalism and transcendental philosophy, from the first reflections of youth to maturity, identifying a solution to the problem in expressivism. Furthermore, it was necessary to identify the notion of freedom desired by Nietzsche in the idea of self-awareness, and not just linked to the mere idea of consciousness, and thus relate the contemporary problem of philosophy of mind with Nietzsche's program of self-creation
O avesso da palavra : tese sobre o silêncio e a esperança
(Universidade Federal do Espírito Santo, 2024-05-29) Lourete, Suzana de Alvarenga; Vincenzi, Brunela Vieira de ; https://orcid.org/0000-0003-0792-1657; http://lattes.cnpq.br/2875969853934385; https://orcid.org/0000-0002-6142-0151; http://lattes.cnpq.br/1392542389263669; Araújo, Ricardo Corrêa de ; https://orcid.org/0000-0002-0431-8599; http://lattes.cnpq.br/5638777509855807; Barreira, Marcelo Martins ; https://orcid.org/0000-0002-9367-3073; http://lattes.cnpq.br/0690909917220112; Leal, Halina Macedo ; https://orcid.org/0000-0001-6724-4622; http://lattes.cnpq.br/5698575555739025; Oliveira, Erico Andrade Marques de ; https://orcid.org/0000-0003-4956-7713; http://lattes.cnpq.br/0725459534795685
The research, in a very general way, focuses on the problem of rationality in recognition and justice theories. Based on the tradition of the Critical Theory of the Frankfurt School, is analyzed the discursive ethics developed in the Theory of Communicative Action, by Jürgen Habermas. In particular, supported by the logical concepts of identity and autonomy, Habermas ends up idealizing a self-referential communication that is not very open to the otherness of other cosmoperceptions about reality. Thus, when we think about community life (politics of the commons) we leave aside interpretations and interactions that do not submit to the principles of Western logic, as expressed in liberal theories. The foundations of this abstraction are in that bourgeois tradition, whose epistemic valorization privileges the processes of rationality, of an autonomous and authentically human structure of thought for interpreting Reality and, consequently, of organizing the Lifeworld. As a colonial legacy, the way of doing critical theory is guided by logical analyzes of social construction, human rights and History itself. Therefore, the sources for its claims to normative legitimacy are abstract concepts, extracted from the Enlightenment idealizations of a human proud of Nature. This structure of thinking is extremely appropriate to capitalism, especially in its current stage. The climatic consequences of the Anthropocene combined with the virtualization of our intersubjective relationships are not unrelated to the evasion of collective spaces and the loss of meaning in political life. Therefore, this research seeks a methodology that is capable of exploring this literate world of Western philosophy inside out; in an attempt to understand how silenced ways of life are inscribed in time/history as “unsuspected philosophies” and manifest themselves in the Lifeword through Enchantment. Finally, it is argued that the political management of affections is not guided by the liberal ideology of dialectical recognition, but by the affective capacity of a collective and situated subjectivity, whose consciousness-of-us is rooted in Belonging. This time, the Ethics of Enchantment manifests itself in the Lifeword as modes of everyday nanoresistance and the implementation of Justice
Do sentido ao problema da verdade na fenomenologia de Edmund Husserl : implicações da ressignificação transcendental do conceito de transcendência na adaequatio rei et intellectus husserliana
(Universidade Federal do Espírito Santo, 2024-06-12) Rocha, João Marcelo Silva da; Santos, Jorge Augusto da Silva ; https://orcid.org/0000-0001-6111-1693; http://lattes.cnpq.br/3088783002373165; https://orcid.org/0000-0002-4590-3081; http://lattes.cnpq.br/3191983998922351; Wu, Roberto; https://orcid.org/0000-0001-6344-4571; http://lattes.cnpq.br/3569614178649757; Sena, Sandro Márcio Moura de ; https://orcid.org/0000-0002-2119-7741; http://lattes.cnpq.br/4020907438721922; Curvello, Flávio Vieira ; https://orcid.org/0000-0001-9072-4472; http://lattes.cnpq.br/3683549895365835; Tourinho, Carlos Diogenes Cortes ; https://orcid.org/0000-0001-5963-599X; http://lattes.cnpq.br/4439167668298111
The present thesis develops reflections on the concepts of truth and transcendence as they manifest especially in the Phenomenology of Edmund Husserl, with the general aim of analyzing the implications of the meaning of “transcendence” in the correspondence-based conception of truth prevalent in Husserlian thought. Structured in five chapters, the investigation begins by outlining the traditional sense of truth as correspondence in its structuring aspects and the emerging problematic in the configuration of the relationship between knowing subject and knowable object based on specific delimitations of the concept of transcendence. Thus, Husserl's concepts of “truth” and “evidence” advocated in the Logical Investigations are analyzed, delineating the four phenomenological senses of “truth” as exposed in §39 of the 6th Logical Investigation. Moreover, it is emphasized the primacy of the meaning of “true being” in determining the other senses of truth. The third chapter explores the senses of “transcendence” and “immanence”, examining the redefinition of these concepts promoted with the transition to Transcendental Phenomenology and how it reconfigures the relationship between subjectivity and objectivity, revealing the former as constitutive and the latter as constituted. This transformation suggests the loss of the autonomy of the transcendent in relation to subjectivity, a presupposition of correspondence-based truth. In the fourth chapter, a similar approach is taken to that in the second chapter, focusing, however, on Husserl's description of the senses of “truth” and “evidence” in works of the transcendental phase of Phenomenology. The aim of this analysis is to demonstrate that the formal characterization of such concepts remains in accordance with the parameters established in the Logical Investigations, contrary to what the transformations discussed in the third chapter might suggest, and that the primacy of the meaning of “truth” attributed to the object also persists in the transcendental version of Husserlian thought. Considering this, the problem regarding the implications of “transcendence” in Husserl's conception of truth is established in the fifth and final chapter: initially, it is explained how correspondence-based truth becomes problematic in the Logical Investigations precisely due to the meaning of “transcendent” adopted in this work. Finally, a justification is proposed for maintaining correspondence-based truth in Transcendental Phenomenology due to the implications of the specifically phenomenological transcendental concept of transcendence. This interpretative proposal is presented through the demarcation of a double constitutive layer concerning the objective pole of the intentional relation committed to the achievement of true knowledge. Based on the description of the constitutive processes carried out in each of these layers, it is ultimately argued that the autonomy of the transcendent in relation to the veritative relation – a requirement inscribed in the correspondence-based conception of truth – is ensured by the constitution of the transcendent as such, carried out in the foundational layer. Besides, the constitutive dependence of the transcendent as true in relation to subjectivity, imposed by transcendental reduction, is expressed in the synthesis of evident fulfillment carried out in the founded layer
Do sentido ao problema da verdade na fenomenologia de Edmund Husserl: implicações da ressignificação transcendental do conceito de transcendência na adaequatio rei et intellectus husserliana
(Universidade Federal do Espírito Santo, 2024-06-12) Rocha, João Marcelo Silva da; Santos, Jorge Augusto da Silva; https://orcid.org/0000-0001-6111-1693; http://lattes.cnpq.br/; Orientador2; https://orcid.org/; http://lattes.cnpq.br/; https://orcid.org/; http://lattes.cnpq.br/; Wu, Roberto; https://orcid.org/; http://lattes.cnpq.br/; Sena, Sandro Márcio Moura de; https://orcid.org/; http://lattes.cnpq.br/; Curvello, Flávio Vieira; https://orcid.org/; http://lattes.cnpq.br/; Tourinho, Carlos Diógenes; http://lattes.cnpq.br/
The present thesis develops reflections on the concepts of truth and transcendence as they manifest especially in the Phenomenology of Edmund Husserl, with the general aim of analyzing the implications of the meaning of “transcendence” in the correspondence-based conception of truth prevalent in Husserlian thought. Structured in five chapters, the investigation begins by outlining the traditional sense of truth as correspondence in its structuring aspects and the emerging problematic in the configuration of the relationship between knowing subject and knowable object based on specific delimitations of the concept of transcendence. Thus, Husserl's concepts of “truth” and “evidence” advocated in the Logical Investigations are analyzed, delineating the four phenomenological senses of “truth” as exposed in §39 of the 6th Logical Investigation. Moreover, it is emphasized the primacy of the meaning of “true being” in determining the other senses of truth. The third chapter explores the senses of “transcendence” and “immanence”, examining the redefinition of these concepts promoted with the transition to Transcendental Phenomenology and how it reconfigures the relationship between subjectivity and objectivity, revealing the former as constitutive and the latter as constituted. This transformation suggests the loss of the autonomy of the transcendent in relation to subjectivity, a presupposition of correspondence-based truth. In the fourth chapter, a similar approach is taken to that in the second chapter, focusing, however, on Husserl's description of the senses of “truth” and “evidence” in works of the transcendental phase of Phenomenology. The aim of this analysis is to demonstrate that the formal characterization of such concepts remains in accordance with the parameters established in the Logical Investigations, contrary to what the transformations discussed in the third chapter might suggest, and that the primacy of the meaning of “truth” attributed to the object also persists in the transcendental version of Husserlian thought. Considering this, the problem regarding the implications of “transcendence” in Husserl's conception of truth is established in the fifth and final chapter: initially, it is explained how correspondence-based truth becomes problematic in the Logical Investigations precisely due to the meaning of “transcendent” adopted in this work. Finally, a justification is proposed for maintaining correspondence-based truth in Transcendental Phenomenology due to the implications of the specifically phenomenologicaltranscendental concept of transcendence. This interpretative proposal is presented through the demarcation of a double constitutive layer concerning the objective pole of the intentional relation committed to the achievement of true knowledge. Based on the description of the constitutive processes carried out in each of these layers, it is ultimately argued that the autonomy of the transcendent in relation to the veritative relation – a requirement inscribed in the correspondence-based conception of truth – is ensured by the constitution of the transcendent as such, carried out in the foundational layer. Besides, the constitutive dependence of the transcendent as true in relation to subjectivity, imposed by transcendental reduction, is expressed in the synthesis of evident fulfillment carried out in the founded layer.
Um animal que se autointerpreta: a articulação entre ontologia, história e política na filosofia de Charles Taylor
(Universidade Federal do Espírito Santo, 2024-08-05) Ribeiro Filho, Marcos Aurélio Pensabem; Pereira, Taís Silva; https://orcid.org/0000-0001-9618-5801; Barreira, Marcelo Martins; https://orcid.org/0000-0002-9367-3073; http://lattes.cnpq.br/; https://orcid.org/; http://lattes.cnpq.br/; Oliveira, Juliano Cordeiro da Costa; https://orcid.org/; http://lattes.cnpq.br/; Araújo, Luiz Bernardo Leite; https://orcid.org/; http://lattes.cnpq.br/; Vincenzi, Brunela Vieira de; https://orcid.org/; http://lattes.cnpq.br/; Araújo, Ricardo Corrêa de; http://lattes.cnpq.br/
This study intends to explain how ontology, history and politics are linked to the thesis of the human as a self-interpreting animal in Charles Taylor's philosophy. To this end, the theme will be developed in three parts. In the first and second chapters, the study focuses on Taylor's ontological analysis, understood as an investigation of the hermeneutic conditions of the way in which human beings realize themselves in the world. In other words: an analysis of the characteristic elements necessary for all meaningful human action. In the third chapter, the study is dedicated to discussing how the ontological-anthropological thesis defended by Taylor is historical and therefore needs a narrative foundation. Thus, we try to reconstruct the conception of history underlying the historical narrative that provides argumentative support for the thesis of the human as a self-interpreting animal. Finally, in the fourth and last chapter, the research consists of explaining how Taylor's conception of the political-secular is in line with and interconnected to both his narrative reconstruction of Modernity and his anthropological-hermeneutic thesis. Through this argumentative approach, we try to explain the intertwined way in which ontology, history and politics are articulated in Taylor's thesis of the human as a self-interpreting animal.
A presentificação de Deus na Filosofia de Nietzsche
(Universidade Federal do Espírito Santo, 2025-02-11) Barbosa, Wesley de Jesus; Viesenteiner, Jorge Luiz ; https://orcid.org/0000-0003-3727-7890; http://lattes.cnpq.br/7444634503835464; https://orcid.org/0000-0001-8766-6670; http://lattes.cnpq.br/5218922065137427; Giacoia Junior, Oswaldo; https://orcid.org/0000-0002-3064-8583; http://lattes.cnpq.br/5455563158125090; Paschoal, Antonio Edmilson ; https://orcid.org/0000-0002-0843-4204; http://lattes.cnpq.br/0158461643798918; Feiler, Adilson Felicio ; https://orcid.org/0000-0001-7352-927X; http://lattes.cnpq.br/9752354151429494; Lopes, Rogério Antônio ; https://orcid.org/0000-0003-2693-4242; http://lattes.cnpq.br/2684407226973550
The present doctoral thesis aims to investigate the problem of God in Nietzsche's philosophy. We believe that the label "atheist philosophy" is superficial in explaining Nietzsche's critique of metaphysical assumptions. Thus, we will argue that any overly substantial attribution to the philosopher ultimately reduces the scope of his thought. By examining the limits of his analysis, we will consider God as a hypothesis, as long as it remains within the affirmative realm of life. To this end, we will begin our work with The Announcement of the Death of God. We will then move on to the section Nietzsche and Christianity, where we will analyze Nietzsche's intellectual trajectory, especially regarding his investigations into religions, beginning with his studies at Schulpforta, referencing Johann Figl's work Nietzsche und die Religionen: Transkulturelle Perspektiven seines Bildungs- und Denkweges. We will also conduct a reading and discussion of the enigmas left in Ecce Homo, a self-biographical text, in order to highlight the challenges and limitations of using it as a reliable source for tracing the paths taken by the philologist throughout his personal life, as if there were a direct correspondence between author and work, life and text, words and things — a project of unveiling the truth. Next, we will focus on the discussion of moral values to indicate their overcoming and transvaluation, a key textual strategy for suggesting that the transcendence of man into the "Overman" reflects a critique of established values. The sessions devoted to this critique of values are: The Attack on Institutionalized Christianity as a Critique of Moral Values, Critique of Values as the Production of Values, and The Project of Transvaluation. In the final part, titled The Impossibility of Atheism in Nietzsche, we will pursue the argument that atheism, as an inversion of Judeo-Christian moral values, is not a true transvaluation of values, but rather an instrumentalization of the same values for a reactive project of rationalist and secular modernity. It remains a belief without God, a search for an ideal that preserves a deep and structuring meaning, typical of incomplete nihilism: cowardly, fearful, and venomous. We will begin this topic with Russian Pessimism to draw parallels between the Russian literary debate on nihilism, represented by Turgenev and Dostoevsky, and Nietzsche's discussion on the death of God, as well as the general influences of the Russians on the German philosopher. From the Russians, we will advance to the presentation of Nietzschean concepts essential to the hypothesis of a sacred dimension 14 in his work, namely: Genealogy, Eternal Return, and Will to Power. Given these steps, I present The Idiot of Jesus and His Beatitude as a physio-psychological type devoid of will to power — a transvaluative hypothesis, yet lacking the foundations for an ascensional and affirmative transvaluation due to its decadent and resigned character. I will also demonstrate The Limits of the Dionysian Hypothesis Against the Crucified, deconstructing the simplistic notion that the sacred in Nietzsche is merely the pursuit of the Dionysian experience of intoxication. Finally, in Nietzschean Writing, we delve deeper into the possibility of God in Nietzsche's published works. It is crucial to read Twilight of the Idols as a preliminary draft of the unpublished book on the transvaluation of all values, a hypothesis put forward by Jorge Luiz Viesenteiner. This suggests that this work allows us to view the entire Nietzschean oeuvre from a new perspective, that of transvaluation, as its creation was already engaged in a larger project, which did not materialize into a proper text. Thus, the Overman (Übermensch) would have transvalued Judeo-Christian values and overcome the entire metaphysical framework, reevaluating or dismantling values such as resentment, dualism, and reactivity. Consequently, typical atheism cannot be considered a robust critical category, as it does not arise from a return to the world after the experience of the abyss but remains halfway between the nothingness of the Socratic-Christian-modern world — an intelligible falsification orchestrated by the ascetic priest — and the nothingness as a reality marked by a complete disconnection of meaning, which results in deep, almost unbearable pain due to the despair and destruction brought about by the exposure to a raw reality devoid of the fictions man has invented to live. The possibility of God as an affirmation of life in Nietzsche arises from a significant recovery born out of the terrifying experience of emptiness, driven by the spirit of Dionysian music as the first motor to make lies resonate. This is a reclamation of meaning, a redirection of the individual from the morbid resignation of Russian fatalism towards the emergence of oneself as the creator of one's own moral values, including God as a value: a value that, as a devalued value in the post-emptied world, devalues and revalues itself more lightly and fluidly, in accordance with the vicissitudes of an affirmative will to power

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