Submitted by Joel de Lima Pereira Castro Junior (joelpcastro@uol.com.br) on 2016-07-08T19:49:33Z No. of bitstreams: 1 JuliaFigueiredo.pdf.pdf: 861753 bytes, checksum: e08aa89263f8796593ecc6c1233a04e9 (MD5) / Approved for entry into archive by Biblioteca de Administração e Ciências Contábeis (bac@ndc.uff.br) on 2016-07-22T15:40:31Z (GMT) No. of bitstreams: 1 JuliaFigueiredo.pdf.pdf: 861753 bytes, checksum: e08aa89263f8796593ecc6c1233a04e9 (MD5) / Made available in DSpace on 2016-07-22T15:40:31Z (GMT). No. of bitstreams: 1 JuliaFigueiredo.pdf.pdf: 861753 bytes, checksum: e08aa89263f8796593ecc6c1233a04e9 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Universidade Federal Fluminense. Pró-Reitoria de Gestão de Pessoas - Progepe. Coordenação de Pessoal Técnico Administrativo. Niterói, RJ / Esse trabalho tem como objetivo investigar e analisar dialeticamente conceitos e práticas que envolvem o tema da educação corporativa na contemporaneidade. Assim, com o intuito de apresentar os contornos desse fenômeno na sociedade atual, o trabalho buscou investigar a educação corporativa a partir das produções acadêmicas sobre o tema apresentadas nos eventos promovidos pela Associação Nacional de Pós-graduação e Pesquisa em Administração (ANPAD). A opção pelo método do materialismo histórico dialético se deu pela sua orientação em analisar os fenômenos estudados de forma cuidadosa, buscando ir além de sua aparência imediata, pois a essência do fenômeno, a “coisa em si” não se apresenta de imediato. Essa perspectiva possibilita a superação de uma visão fragmentada da realidade e permite perceber que os fenômenos não ocorrem de forma isolada e independente, mas são elementos dentre um conjunto de relações que os fundam, dentro de uma totalidade. Assim, parte-se da noção de que a realidade é histórica e produzida pelos homens em circunstâncias específicas, sendo, portanto, necessária uma investigação sobre o funcionamento do problema em questão naquela sociedade, no caso, na sociedade capitalista contemporânea. A pesquisa procura, então, entender em que contexto estão inseridas as mudanças econômicas, sociais e políticas que motivaram emergência de conceitos como o de gestão de pessoas, competência, aprendizagem organizacional, nos quais se fundamenta a noção de educação corporativa. Posteriormente a isso, realiza uma revisão da literatura que trata da temática da educação corporativa de forma a buscar explicar melhor a concepção que a fundamenta, isto é, quais conceitos e fenômenos a determinam e fazem parte de sua totalidade. Durante a revisão bibliográfica e na investigação das produções acadêmicas sobre o tema, as questões que nortearam a pesquisa foram: que educação é essa? Quais são os diversos conceitos que estão na base dessa prática? A quem interessa o discurso da educação corporativa?Qual é a lógica que rege essa “nova” prática? A quem serve?A Educação Corporativa (EC) como prática vem sendo bem difundida no contexto organizacional brasileiro através de diversas experiências, muitas delas caracterizadas pelas chamadas Universidades Corporativas (UCs). A pesquisa de publicações sobre educação corporativa revela uma grande quantidade de trabalhos com enfoque positivista, baseados em dados quantitativos que apresentam balanços e levantamentos com finalidade de análise do ponto de vista de práticas organizacionais, que tem como objetivo valorizar e exaltar as experiências das Universidades Corporativas. Entretanto, a educação quando transportada para o contexto corporativo em sua forma de educação corporativa tem seu enfoque do ponto de vista acadêmico diminuída. A ideia difundida pelo discurso neoliberal é que a educação é parte do mercado e funciona à sua semelhança. Além disso, os diversos conceitos que envolvem essas práticas também estão a serviço de interesses estritamente mercadológicos. A dissertação pretende elucidar esses contornos teóricos, políticos e ideológicos do tema. / This paper aims to investigate and dialectically analyze concepts and practices that involve the topic of corporate education nowadays. Thus, in order to present the contours of this phenomenon in today's society, the study investigated corporate education from academic productions about the topic, presented in events promoted by the National Association of Graduate Studies and Research in Administration (ANPAD). The research is grounded in the dialectical method of historical materialism. The choice of the dialectical method occurred because of its orientation in analyzing the phenomena studied carefully, seeking to go beyond its immediate appearance, because the essence of the phenomenon, the "thing in itself" does not appear immediately. This perspective allows overcoming a fragmented view of reality and allows us to see that phenomena do not occur in an isolated way and independent, but are elements of a set of relations that merge them within a totality. So it started from the idea that reality is historical and produced by men in specific circumstances and then, it‟s necessary to investigate the functioning of the problem in question in that society, in this case in contemporary capitalist society. Then the research seeks to understand the context where are inserted the social, economic and politics changes that led to the emergency of concepts such as people management, competence, organizational learning, in which is based the notion of corporate education. After that, provides a literature review about corporate education in order to get better explain about what underlies this conception, what concepts and phenomena determinate it and are part of its totality. During the literature review and research of academic production on the topic, the questions that guided the research were: which education is this and what are the various concepts that underlie this practice? Which is the purpose of an education that is no longer restricted to academy? Who‟s interested the discourse of corporate education? What is the logic that governs this "new" practice? Serves whom? Corporate education (CE) as a practice has been widespread in Brazilian organizational context through various experiences, many of them characterized by so-called Corporate Universities (CUs). The research of corporate education academic productions reveals a lot of work with positivist approach, based on quantitative data that show balances and surveying with the purpose of analysis from organizational practices point of view, which aims to value and elevate the experience of Corporate Universities. However, when education moves to the corporate context in form of corporate education it has its importance from the standpoint of academic decreased. The idea spread by the neoliberal discourse is that education is no longer restricted to the academic, characterized by social and political formation, it's becoming part of the market and operate in its likeness. Moreover, the various concepts that involve these practices also are serving interests strictly marketing. The dissertation aims to elucidate these theoretical, political and ideological contours about the theme.

Med detta kandidatarbete vill vi skapa en koppling mellan vårt lyssnande och de osynliga processer som omringar oss i den digitala teknik vi använder vardagligen. Med Salomé Voegelins okonventionella syn på hur vi lyssnar på vår omgivning samt teorin kring AlgoRHYTHMS som utgångspunkt har vi genomgått en djupgående utforskning av denna relation.Genom att tillämpa Critical Making i en experimentell skapandeprocess med ambitioner´ att hitta en materialitet i det subliminala hittade vi istället ett samspel mellan två osynliga medier som tillsammans bildar en digital materialitet. / With this bachelor thesis our aim to establish a connection between our listening and the invisible processes that surrounds us inside the digital technology we use on a daily basis. With the unconventional views of Salomé Voegelin on how we listen to our surroundings together with the theory of AlgoRHYTHMS as a starting point we have undergone a in-depth exploration of this relation.By applying Critical Making in an experimental creative process with the ambition to find a materiality in the subliminal we instead found an interaction between two invisible mediums which together forms a digital materiality.

Les poèmes de Guillevic constituent des tentatives sans cesse réitérées de dire l’ineffable du monde, de le nommer et d’apprivoiser un monde vécu comme une menace. Ces poèmes présentent donc l’actualisation des verbes être et avoir dans des énoncés définitoires, des tours présentatifs et des structures clivées, à une très haute fréquence. Par ailleurs, ces énoncés s’écartent régulièrement de la norme syntaxique. Cette thèse se propose de fonder un travail d’analyse stylistique à partir de l’étude syntaxique et sémantique des verbes être et avoir en prenant pour unité d’analyse le texte – c’est-à-dire en considérant ces verbes comme ne prenant tout leur sens que dans leurs rapports avec l’ensemble du poème où ils s’insèrent – pour mettre en évidence le désir qu’a le poète de lutter contre l’instabilité et la fragilité d’un univers, sans cesse sous la menace d’un délitement, en lui donnant substance. Nous montrerons également que la poétique guillevicienne est une poétique du fragment : se caractérisant par ses lacunes, ses trouées, cette écriture est apte à dire un univers en miettes, sous le signe de la déchirure et de l’isolement. Mais elle est plus précisément le lieu d’une tension entre fragmentation et cohésion : l’écriture chez le poète est fondamentalement poiein et a une fonction réparatrice : il s’agit de retisser des liens entre les hommes et le monde et d’apprendre à vivre ensemble. Poésie à dimension éthique, elle s’efforce de définir un nouvel ordre, en abolissant les hiérarchies dans et par le langage : les constituants du réel et mots dans la phrase ont tous une même importance. Enfin, définir êtres et choses permet au poète de construire un projet ontologique : d’une part, être, c’est mener une inlassable enquête pour comprendre (au propre comme au figuré) le monde, d’autre part, la réalité étant maîtrisée, être, c’est vivre dans la plénitude de l’instant. / Guillevic’s poems are endlessly-repeated attempts to tell the ineffable in the world, to name it and to tame reality which is felt as a threat. These poems very often include the verbs "être" and "avoir" in definitional phrases, in turns of phrases which indicate something exists, in cleft sentences. Let it be noted that these sentences quite regularly break with commonly accepted grammatical rules. In this thesis, we intend to make a stylistic analysis which will rely on the syntactic and semantic study of the verbs "être" and "avoir". This study will use the text as a unit for analysis which implies that we consider that these verbs are meaningful only in so far as they connect with the whole poem they are part of. Our purpose is to bring to light the poet’s desire of giving substance to a world which is under constant threat of crumbling down, and fighting against its instability and frailty. We’ll also show that Guillevic’s poetics is a poetics of fragments. This writing features gaps, loopholes, elliptic phrases, and is well-suited to tell about a world which is falling apart, a lonely and fractured world. But it is more precisely the seat of a tension between splitting up and cohesion : for the poet, writing is fundamentally "poiein " and has got a repairing function. It consists in weaving again bonds between human beings and the world and in learning to live together. This poetics with an ethical dimension tries to define a new order, abolishing hierarchies in and through language : all the constituents of reality and the words in the sentence share the same importance. At last, defining living beings and things allows the poet to build an ontological project : on the one hand, being is leading an unremitting investigation to understand the world, on the other hand, and so far as reality is under control, being is living in the fulfilment of the instant.

(in English) This paper is based on field-work performed in a Thai Buddhist Temple (Wat) in Prague in the year 2016. The aim is to describe and in describing analyze rituals organized in and through the temple from a materialist phenomenological point of view, as well as based on an ideal-type Theravāda cosmology. In drawing on post-colonial philosophy, part of the focus lies also on the process of becoming other. This is achieved in situating practice and mimesis (based on the anthropologist Michael Taussig's theory) at the center of methodological inquiry. Each chapter is based on different expected and unexpected encounters at the Wat, and offers a possible solution to the issues that these encounters raised.

Thesis abstract This thesis will focus on the ways in which the transformations in nineteenth-century Gothic stories mirror the gradual changes in the Victorian society's notions about perception and about the metaphysical. The nineteenth century marks a time when advances in science made it clear that not seeing something does not mean that it does not exist, and when psychologists made it clear that seeing something does not necessarily mean it does exist. Moreover, the nineteenth century was a time when religious notions that were previously accepted without question started to be doubted. When people lost their faith in the unseen and at the same time became aware that their eyes are not sufficient to see everything and that their mind may play tricks on them, the notion of reality was increasingly problematized, which is made especially clear in the genre of the Gothic. It could be argued that while the basic tropes of the Gothic remain more or less the same; however, the way they are used, the reactions of the protagonists as well as the general outlook of the story are problematized by newly introduced ideas about vision and human mind. It could be said that in many cases there is no longer a clear boundary between the protagonist and the 'other' of the story, which can often be interpreted as an...

Ce travail explore la culture rastafarie au travers de sa structuration symbolique abordée depuis trois manifestations culturelles significatives : les assemblées Nyabinghi, les chants cérémoniels et le langage Iyaric. J’ai cherché à étudier la manière dont s’était constitué le complexe symbolique rastafari à travers l’Histoire jamaïcaine et ses multiples cultures de résistances. J’avais pour objectif d’aborder le symbolisme depuis un cadre matérialiste, c’est- à-dire d’attester que le symbolisme est à la fois déterminé et déterminant, que l’Histoire le façonne tout comme il façonne l’Histoire à son tour. La culture rastafarie, se positionnant en rupture avec l’ordre établi, fut un lieu de recherche et d’analyse fertile à une anthropologie du matérialisme symbolique. J’ai appuyé ma démarche sur un séjour de recherche en Jamaïque au cours duquel j’ai fréquenté diverses communautés rastafaries, tant au sein de lieux rituels qu’aux carrefours d’interactions entre les adhérants rastafaris et des non-rastafaris. Ma recherche est guidée par un cadre d’analyse abordant la culture depuis l’idéologie, les contres-hégémonies et l’hétérotopie de même que sur la dialectique de la reconnaissance. Ces théories offrent des éléments d’analyse permettant de discuter plus en profondeur des données collectées autour de trois lieux symboliques : assemblées rituelles, chants cérémoniels et construction d’un langage. / This work explores Rastafari culture through its symbolic structuration, focusing on three cultural manifestations of significance: Nyabinghi Assembly, Ceremonial Chants and Iyaric language. I have sought to study the way Rastafari’s symbolic order establishes itself through Jamaican History and through multiple cultures of resistance. My objective is to study symbolism from a materialist perspective, namely showing that symbolism is both determined and determinant, that History shapes just as it is shaped by History. Rastafari culture, making a break with the established order, proved to be a fertile context for the research and analysis of a symbolic materialist approach in anthropology. I have grounded my approach in a yearlong Jamaican research residency where I socialized with various Rastafari communities, both in rituals spaces and at the crossroads of interaction between Rastafari adepts and ordinary Jamaicans. This stay reasserted to me the importance of guiding this research with a theoretical framework allowing to grasp particularities in the cultural dynamics involved while at the same time enabling bridges with other cultures of resistance through a given universalism. A framework addressing culture through ideology, counter-hegemony and heterotopia as much as recognition’s dialectic had guided this research. These theories allow deeper analysis and discussion concerning the collected data of three symbolic spaces; ritual assembly, ceremonial chants and the construction of a language.

The American poet Susan Howe (1937-present) began her career as a visual artist, but owing to a dearth of information about her early collages it has been difficult to say anything substantive about how they might have shaped her poetic practice. In 2010, she placed her collages on archive. Along with a number of personal interviews with Howe, this heretofore unavailable material has enabled me to consider Howe's subsequent work in a new light and to establish significant links between her early visual aesthetics and the poetics of bibliography, historiography, and elegy for which she is now known. Howe's collages, like her poetry, focus on details that are at risk of vanishing from cultural memory and printed record. For this reason, I argue that her work evinces an 'elegaic materialism', or a way of reading, viewing, and thinking about texts that is attuned to loss. If “history is the record of the winners,” as Howe says, then one way of rescuing marginalized perspectives is by regarding manuscripts as drawings, thereby rescuing the concrete particulars deemed irrelevant by editors and historians. As Howe's late work turned increasingly toward elegy, her early aesthetic contributed to a nuanced poetics of personal loss and to a series of astonishing new formal tropes. The Introduction to this thesis discusses Howe's materialism in the context of current literary theory and textual scholarship. Chapter 1 concerns itself with Howe's art historical context. Chapter 2 analyses a selection of her word-drawings. Chapter 3 considers Howe's transition to poetry. Chapter 4 addresses her turn to archival documents in her middle period. Chapter 5 looks at the influence on Howe of documentary film, especially in connection with the task of representing a lost loved one, and Chapter 6 discusses her two most recent elegies, The Midnight and THAT THIS. A Coda completes the circle by once more considering Howe in the context of the visual arts at the moment she was selected to exhibit at the 2014 Whitney Biennial.

Angela Carter (1940-1992) positions herself as a writer in ‘the demythologising business’ (1983b:38). She defines myth in ‘a sort of conventional sense; also in the sense that Roland Barthes uses it in Mythologies’ (in Katsavos 1994:1). Barthes states that ‘the very principle of myth’ is that ‘it transforms history into nature’ (Barthes 1993:129). This process of naturalisation transforms culturally and historically determined fictions into received truths, which are accepted as natural, even sacred. This thesis explores Carter’s demythologising approach in her collection of fairy tales, The Bloody Chamber, and her novel, Nights at the Circus. The readings of these texts are informed by the ideas that Carter discusses in her feminist manifesto The Sadeian Woman: An Exercise in Cultural History, which she describes as ‘a late-twentieth-century interpretation of some of the problems [de Sade] raises about the culturally determined nature of women and of the relations between men and women that result from it’ (1979:1). In The Bloody Chamber and Nights at the Circus, Carter questions the culturally determined roles that patriarchal ideology has ‘palmed off’ on women as ‘the real thing’ (1983b:38), and she scrutinizes the relations between the sexes that have resulted from them. In The Sadeian Woman, the subject-object dichotomy of gendered identity is explored as a predatory hierarchy. The Bloody Chamber explores the same ideological ground, and ‘the distinctions drawn are not so much between males and females as between “tigers” and “lambs”, carnivores and herbivores, those who are preyed upon and those who do the preying’ (Atwood 1994:118). The most discomfiting point that Carter makes in The Bloody Chamber is that patriarchal ideology has traditionally viewed women as herbivores, or ‘meat’, that is, as passive objects of desire and inert objects of exchange. In Nights at the Circus, the subject-object dichotomy is presented in its spectator-spectacle guise. Fevvers, the female protagonist, is a winged aerialiste who articulates an autonomous identity for herself that exists outside of patriarchal prescription. She presents herself as feminine spectacle and, in so doing, becomes simultaneously a spectator, as she ‘turns her own gaze on herself, producing herself as its object’ (Robinson 1991:123). Mary Ann Doane refers to this strategy of self-representation as the masquerade. In ‘flaunting femininity’, Fevvers ‘holds it at a distance’, and in this way womanliness becomes ‘a mask which can be worn or removed’ (Doane 1991:25). Susanne Schmid points out that ‘every act of deconstruction entails a process of reconstructing something else’ (1996:155), and this suggests that Carter, in demythologising, also remythologises. Roland Barthes argues that ‘the best weapon against myth is perhaps to mythify it in its turn, and to produce an artificial myth’ (1993:135). In the characterisation of Fevvers, Carter creates an ‘artificial myth’ that does not present itself as either eternal or immutable. In masquerading as a feminine spectacle, Fevvers temporarily incarnates an archetypal femininity. But this is just a performance, for Fevvers is also an agent of self-representation, and so she is both a real woman and an artificial myth of femininity. / Dissertation (MA (English))--University of Pretoria, 2005. / English / unrestricted

Le libertinage semble avoir toujours été méconnu, caricaturé et considéré comme un mouvement sans envergure philosophique. Cependant, si la notion de libertinage s’est construite sur la vision négative de ses détracteurs, elle a néanmoins des fondements idéologiques, philosophiques et stylistiques solides mais souvent incompris, car les libertins ont toujours refusé toute forme de dogmatisme. Ils ne proposent donc pas un système philosophique mais un mode de pensée dans lequel le lecteur doit pouvoir élaborer sa propre vision du monde ainsi qu’un modèle idéal de vie et de sagesse. Cette continuité a été mise au jour par la critique actuelle chez les libertins du dix-Septième siècle, que l’on nomme « érudits » depuis la thèse de René Pintard en 1943. Cependant, la périodisation scinde le mouvement libertin en deux et nie la possibilité d’une continuité entre les auteurs libertins du dix-Septième siècle et ceux du dix-Huitième siècle considérés comme mineurs. A traves l’étude de quatre œuvres libertines des dix-Septième et dix-Huitième siècles (Les États et Empires de la Lune et du Soleil de Cyrano de Bergerac, Dom Juan de Molière, Thérèse philosophe de Boyer d’Argens et les trois versions de Justine de Sade) et leur confrontation aux textes théoriques et critiques qui définissent les enjeux du libertinage, cette continuité est mise en avant et étudiée dans cinq directions fondamentales : le refus des croyances, la valorisation d’une démarche scientifique, la relativisation des valeurs, l’existence d’une herméneutique matérialiste et la constitution d’un idéal politique, social et philosophique. / It seems that libertinism has always been misread, distorted and regarded as a movement with a limited scale. However, even if the establishment of the notion of libertinism was based on the negative vision spread by its detractors, it was actually a strong ideology, philosophy and style that was often misunderstood because the libertins always denied all kind of dogma. Therefore, they do not propose a philosophical model but a way of thinking in which the reader has to figure one’s own vision of the world as well as an ideal model of life and wisdom. This continuity was revealed by the contemporary criticism of the libertins from the seventeenth century, that we name “Scholars” since the thesis developed by René Pintard in 1943. But the chronology divides the movement in two periods and denies the possibility of a continuity between the libertine authors from the seventeenth century and those from the eighteenth century, regarded as minors authors. Through the study of four libertine pieces from the seventeenth and the eighteenth centuries (Les États et Empires de la Lune et du Soleil by Cyrano de Bergerac, Dom Juan by Molière, Thérèse philosophe by Boyer d’Argens and the three versions of Justine by Sade) and through their comparison with the stakes of libertinism defined by the theoretical texts and criticism, this continuity is highlighted and studied in five fundamental ways : refusal of beliefs, the promotion of a scientific approach, putting common values in perspective, the existence of a materialistic hermeneutics and the constitution of a political, social and philosophical ideal.

Submitted by Nadir Basilio (nadirsb@uninove.br) on 2016-06-21T18:22:25Z No. of bitstreams: 1 Thiago Chiorino Costa.pdf: 1489309 bytes, checksum: 9ee4e4c2c88d14a0ad4d485f65360126 (MD5) / Made available in DSpace on 2016-06-21T18:22:25Z (GMT). No. of bitstreams: 1 Thiago Chiorino Costa.pdf: 1489309 bytes, checksum: 9ee4e4c2c88d14a0ad4d485f65360126 (MD5) Previous issue date: 2015-12-16 / This study aims to investigate the relationship of personality traits with individuals’ environmentally responsible attitudes. Was investigated altruistic and materialistic characteristics to see if, in fact, such characteristics can explain attitudes that generate lower impact on the environment. Also, was considered, once it is a behavioral research, the bias caused by social desirability, or, in other words, the fact that individuals express their opinions or attitudes according the expected behavior of society, and not according to their reality. To achieve the objectives of this study, scales were used to measure the constructs involved and used the structural equation modeling as a method of analysis. The sample consisted of 339 individuals responsible for their personal or family purchases. It is concluded that the altruistic and materialistic characteristics of individuals explain, in part, their attitudes and how these can be supported by environmental considerations or motivations. It was found that altruism is directly and positively related to environmentally responsible attiudes, while materialism is directly, but negatively related to environmentally responsible attitudes. This study, as well as contributing to the theories related to consumer behavior and the study of sustainability, specifically with regard to environmentally responsible consumption habits, also includes contributions to the business practice. Companies must better understand their customers and their behavior so as to adapt or create new products or businesses to better satisfy them and also minimize the impact on the environment caused in the consumption and post-consumption stages of their products. / O presente trabalho tem como objetivo investigar as relações dos traços de personalidade com as atitudes ambientalmente responsáveis dos indivíduos. Investigou-se características altruístas e materialistas para constatar se tais características de fato podem explicar atitudes que levem em consideração a geração de menor impacto ao meio ambiente. Também considerou-se, por tratar-se de uma pesquisa comportamental, o viés ocasionado pela desejabilidade social, ou seja, pelo fato de os indivíduos expressarem suas opiniões ou atitudes de acordo o comportamento esperado da sociedade, e não de acordo com a sua realidade. Para alcançar os objetivos deste estudo, foram utilizadas escalas para mensuração dos construtos envolvidos e, como método de análise, utilizou-se a Modelagem de Equações Estruturais. A amostra foi composta por 339 indivíduos, responsáveis por suas compras pessoais e/ou de suas famílias. Conclui-se que as características altruístas e materialistas dos indivíduos explicam, em partes, as suas atitudes e como estas podem estar sustentadas por preocupações ou motivações ambientais. Constatou-se que o altruísmo está direta e positivamente relacionado com atitudes ambientalmente responsáveis, enquanto o materialismo está direta, porém, negativamente relacionado com atitudes ambientalmente responsáveis. Tal estudo, além de contribuir com as teorias relacionadas ao comportamento do consumidor e ao estudo da sustentabilidade, mais especificamente no que diz respeito aos hábitos de consumo ambientalmente responsáveis, também traz contribuições para a prática empresarial. As empresas devem entender melhor seus consumidores e seus respectivos comportamentos para assim adaptar ou criar novos produtos ou negócios para melhor satisfazê-los e, ainda, minimizar os impactos no meio ambiente ocasionados nas etapas de consumo e pós-consumo de seus produtos.