Submitted by Erika Demachki (erikademachki@gmail.com) on 2015-03-23T20:57:54Z No. of bitstreams: 2 Dissertação - Nilza Eliane Afonso de Souza Quintiliano - 2014.pdf: 17660497 bytes, checksum: a87a5cbf90ec1dc065c1fa00f87f53b0 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Erika Demachki (erikademachki@gmail.com) on 2015-03-23T20:59:28Z (GMT) No. of bitstreams: 2 Dissertação - Nilza Eliane Afonso de Souza Quintiliano - 2014.pdf: 17660497 bytes, checksum: a87a5cbf90ec1dc065c1fa00f87f53b0 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2015-03-23T20:59:28Z (GMT). No. of bitstreams: 2 Dissertação - Nilza Eliane Afonso de Souza Quintiliano - 2014.pdf: 17660497 bytes, checksum: a87a5cbf90ec1dc065c1fa00f87f53b0 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2014-08-29 / This research presents reflections on the investigation and construction of one poetic in engraving based on the characteristics and potential of the leather as a alternative material. Linked to line search Poetics Visuals and Process of creation has as its theme, Impressions: one look poetic about Montes Claros. It consist research of bibliographic on the subject, field research, the technique - engravings on matrix of leather - analysis and display of works produced. The study also proposes reflections on the cultural identity of the city of Montes Claros - MG from their visualities, searching to understand, how the language of the engraving, a poetic construction through the leather can to represent the city and also to what extent these same elements have the power to invent, build, confirm, alter and or sustain this identity. / Esta pesquisa apresenta reflexões sobre a investigação e a construção de uma poética em gravura baseada nas características e potencialidades do couro como material e suporte alternativo. Vinculada à linha de pesquisa, Poéticas Visuais e Processos de Criação, tem como tema Impressões: um olhar poético sobre Montes Claros. Constitui-se de pesquisa bibliográfica sobre o tema, pesquisa de campo, execução da técnica – gravuras em matriz de couro - análise e exposição das obras produzidas. O estudo propõe ainda, reflexões sobre a identidade cultural da cidade de Montes Claros, Minas Gerais, a partir de suas visualidades, buscando compreender de que forma a linguagem da gravura, uma poética construída através do couro, poderá representá-la e ainda, em que medida esses mesmos elementos detêm o poder de inventar, construir, confirmar, alterar e ou sustentar essa identidade.

Esta pesquisa busca articular problemas de invenção e de recepção dos testamentos e das outras formas poéticas atribuídas ao Mestre François Villon. Na primeira parte, tratamos do gênero dos dois testamentos enunciados pela personagem do Vilão (Villon), com base nos preceitos e modelos poéticos que orientavam a invenção das letras na França do séc. XV. Paródias do testamento amoroso da época, o Pequeno e o Grande Testamento de Mestre François Villon são unificados pelo exemplo do arrependimento do Vilão antes da morte. Na segunda parte, estudamos a constituição do corpo poético transmitido sob a sua autoridade desde as primeiras edições nos sécs. XV e XVI, passando pelas edições modernas nos sécs. XIX e XX até as traduções em português no final do séc. XX. Ao mesmo tempo, analisamos a sua recepção em cada um desses três momentos, segundo as concepções de autor como autoridade, como homem e como personagem, respectivamente. Assim, pretendemos investigar os sentidos do nome de François Villon, utilizado para unificar aquele corpo poético. / This work articulate problems of invention and reception of the testaments and other poetic forms attributed to Master François Villon. In the first part, we examine the gender of the two testaments enounced by the Villain (Villon), using the poetic precepts and models based on which the writing was invented in the 15c in France. Parodies of the lovers testament from that time, the Small and the Greater Testament of Master François Villon are unified by the exemple of the Villains repentance before dying. In the second part, we study the establishment of the poetic corpus transmitted under his authority since his first editions in the 15th and 16th century, passing throught his modern editions in the 19c and 20c, until his portuguese translations at the end of the 20c. Simultaneaously, we focus its reception in each one of those three moments, based of the conceptions of author as a authority, as a individual and as a character, respectively. We aim to investigate the senses of the name of François Villon, which has been used to unify that corpus.

L’œuvre de Kierkegaard se présente sous une forme poétique, non seulement par les fictions qu’il produit, mais encore par les pseudonymes auxquels il donne la parole et qui confèrent aux textes les plus conceptuels l’apparence fictive d’un discours subjectif. La forme poétique n’est donc pas un jeu arbitraire. Elle répond aux exigences de la pensée de l’existence : une pensée subjective, car l’on n’existe pas dans l’abstraction, où il s’agit de se comprendre soi-même dans l’existence. Une pensée existentielle n’est pas un savoir objectif qui peut être transmis directement : elle nécessite une communication indirecte. Tel est le rôle de la forme poétique. Son emploi est donc essentiellement philosophique, et ne fait pas de Kierkegaard un poète. Du poète, il s’agit, au contraire, de dénoncer l’illusion, en particulier celle du romantique. Confondant la possibilité et la réalité, le poète plane au-dessus de sa propre existence. Il faut alors de l’ironie pour libérer l’individu d’une telle illusion et l’amener au commencement de la vie personnelle, d’une existence éthique. C’est pourquoi la forme poétique est, ici, ironique ; il s’agit de parler la même langue que ceux à qui l’on s’adresse, un langage esthétique, afin de les amener à une pensée véritable d’eux-même : tromper en vue du vrai. Fondée philosophiquement pour utiliser la possibilité, qui est sa forme, en vue de la réalité, qui est son horizon éthique, la poétique kierkegaardienne peut ainsi présenter à l’individu les déterminations dialectiques de l’existence, et l’ouvrir au passage de la possibilité à la réalité : un saut qualitatif, une décision qui n’appartient qu’à lui. Grâce à la forme poétique, la pensée subjective se fait maïeutique ; l’auteur s’efface pour laisser la place à celui dont parle la fiction et à qui elle s’adresse, celui que l’auteur veut éveiller à lui-même : l’individu singulier. / Kierkegaard uses a poetic form in its works, not only by the fictions he composes but also by the pseudonyms he makes speak, who give to the most conceptual texts the fictional appearance of a subjective speech. Thus, the poetic form is not an arbitrary game. It is an answer to the requirements of the thinking of existence, a subjective thinking, for one does not exist in abstraction : be understandable oneself in one’s own existence. An existential thought is not an objective knowledge, which can be given directly : it requires an indirect communication. Such is the role of the poetic form. It is essentially a philosophic employment, and does not make a poet of Kierkegaard. On the contrary, his works tend to denounce the poet’s delusion, especially of the Romantic. The poet confuses possibility with reality, and glide above his own existence. Irony is then needed to free the subject from his delusion, and lead him to the beginning of his personal life, an ethical existence. That’s why the poetic form of Kierkegaard’s works is ironic in itself, for it is to speak the langage of those whom the speech speaks to, an aesthetic langage, in order to lead them to a true thinking of themselves : deceive toward the truth. Philosophically founded to use possibility, which is its form, with the reality in mind, which is its ethical horizon, the kierkegaardian poetic is enabled to present to the individual the dialectical determinations of existence, and show him the passage from possibility to reality : a qualitative leap, as his own decision. Through the poetic, the subjective thinking appears to be maïeutics. The author disappears to hand over the place to the one whom the fiction talks about and whom it speaks to, the one who the author wants to awaken within himself : the Individual.

Authors over the last two decades have discussed the myriad of challenges present in managing college students with severe mental health disorders. During the same time period, Marsha Linehan developed dialectical behavior therapy (DBT) as an empirically sound intervention for individuals with suicidal and self-injurious behaviors and this treatment grew to be an evidence-based practice for a range of challenging clinical issues. I argue that one solution to continued increases in college students who present for treatment to their college counseling centers with difficult-to-treat mental health issues, including but not limited to, borderline personality disorder (BPD), is to implement DBT programs on college campuses. As such, the purpose of this dissertation is to address both practical and theoretical issues in the implementation of DBT in college counseling centers. In chapter two, I begin by presenting an overview of DBT as a comprehensive treatment model and a review of the research to date related to DBT in college counseling centers. In chapter three, I offer a detailed account of the program development and implementation process of the DBT program housed in the college counseling center at Florida Gulf Coast University. In chapter four, I present an investigation of current trends and barriers to implementation of DBT in college counseling centers. Finally, in chapter five, I present a qualitative inquiry of the experience of BPD as told by individuals who have been successfully treated with DBT. I argue that understanding client experiences and behaviors in context is critically important if one is to be able to respond empathically and compassionately. In essence, these chapters represent my attempt to synthesize two areas that I believe are required for successful implementation of DBT programs that provide good quality care: 1) Navigating the complexities of implementing DBT in college counseling centers as practice setting and 2) Appropriate management for clinician biases and tendencies to stigmatize BPD clients, which interferes with their ability to provide care that is both effective and compassionate.

Notre recherche se situe sur la base d’une approche interdisciplinaire venant à la fois de l’art vivant du théâtre – avec la notion de théâtralité – et de la phénoménologie du corps selon Maurice Merleau-Ponty, laquelle nous permet d’accomplir une lecture phénoménologique de la théâtralité du geste présente dans le récit johannique pour penser une théologie poétique du geste. Nous reconnaissons une autorité première au récit johannique pour y discerner l’apparition d’un logos de la relation entre le Père, le Fils et l’Esprit Saint en lien avec les disciples. L’horizon de notre recherche relève d’une poétique du geste. Nous cherchons à resituer la poétique dans son sens premier de l’acte de faire (poiein) qui désigne une opération expressive du corps en train de s’accomplir. Cette lecture de la poétique en tant qu’acte en train de se faire, nous permet de reconnaître un logos sous-jacent au geste qui se montre et se fait connaître en son état naissant. Une telle poétique concerne la théâtralité du corps. En effet, nous ne nous limitons pas à explorer le phénomène de la théâtralité corporelle sous-jacent au récit johannique (l’analyse de la théâtralité), mais nous cherchons à reconnaître une pensée poétique du corps qui se montre in statu nascendi à travers la théâtralité johannique. / Our study utilizes an interdisciplinary approach emerging from both the living art of theater - with its implicit notion of theatricality - and Maurice Merleau-Ponty’s phenomenology of the body. This double approach allows for a phenomenological reading of the theatrical gesture found throughout the Johannine narrative. We can then proceed from there in our foundation of a poetical theology of the gesture. We begin by recognizing the Johannine narrative’s primary authority: there we discern the emergence of the logos of the relationship between the Father, the Son and the Holy Spirit in connection with the disciples. This particular discernment takes place against the broader horizon of a poetics of the gesture. We then resituate the ‘poetic’ in its etymological sense as ‘the act of doing or making (poiein)’. This originating context highlights the ‘poetical’ as an expressive action of the body that is in process toward completion. This reading of the poetic as an action in the process of making [or doing] then allows us to recognize a logos underlying the bodily gesture that reveals itself and makes itself known in its nascent state. Such a poetics concerns the very theatricality of the body itself. Indeed, we do not limit ourselves to exploring the phenomenon of bodily theatricality underlying the Johannine narrative (i.e., an analysis of theatricality). Rather, we seek to uncover a poetical thought of the body manifesting itself in its nascent state – in statu nascendi – by means of Johannine theatricality.

Master Of Architecture / Department of Architecture / Matthew Knox / Film allows a different way of looking at space than architecture. It gives easier access to the set-up world of the narrative. The narrative is the story of what happens in the spaces—what the idea of the space is—its ritual. Using the media of film presents a better understanding of a world through the projected images to the designer and viewers. A short film—Poesis—was made to provoke poetic images. The film was used to construct architecture through film, developing a process of making and a more complete understanding of architecture. Each space was treated as a repository for a poetic image. The poetic image is art, a connection to memory, and viewed through materiality. The poetic image allows a relationship with reality, while giving a new awareness of the world at hand. Art is defined as something that sets up a world for someone to enter. Film and architecture both set up a world that is created through memory and material, thus art. Memory is a narrative that does not depend on time, but instead movement through space. Memory allows for empathy from the viewer, creating a connection with the world and characters in it. Materials create surfaces. Surfaces meet at corners and the meeting of these surfaces create a container for space. The space that these surfaces hold give new memories that are poetic images. Andrei Tarkovsky wrote, “Poetry is an awareness of the world, a particular way of relating to reality.” The poetic image is understood as a better understanding, or awareness, of the world we dwell in. Poesis was created as art, setting up a world for someone to enter; not only the character, but the audience as well. The character’s memory of space was taken away in order to purge the desensitization created from the bombardment of images of our culture, and to present the character with new memories of space. Giving these new, simpler notions of space allowed for a more innocent view and awareness of his surroundings. Using these things together created the poetic image of the film—a new awareness and understanding of the world we dwell within. The process of constructing architecture through film allowed for a more complete image of the building being designed. Film is an art that sets up the world that the narrative of the story takes place in with clear and concise juxtaposed images. The process of constructing was a different way of treating the space so it contained the poetic image. The film became a tool of communication for the architecture and its poetics. A more complete understanding of what the space was emerged by looking through the eyes of a filmmaker. A new sense of space developed through this process of making.

In writing/trauma, I address the association of trauma with knowledge, language, and writing. My discussion first works to establish the relationship between trauma and knowledge. I argue that trauma does not fit into the traditional Enlightenment model of scientific knowledge or the ontological model of what Michele Foucault calls the ‘truth-event.’ Rather, I contend that trauma is unique embodied knowledge, different from that of praxis and normal memory. In general, embodied knowledge is a matter of prenoetic and intentional operations. The body schema and body image maintain a power of plasticity and adjust to new motilities in order to re-establish an equilibrium when disrupted or threatened. In line with this, embodiment involves a sense of temporality, agency, and subjectivity. But in the case of extreme disruption, such as trauma, these fundamental aspects of embodiment are compromised to the point that there is a corruption of the “embodied feeling of being alive.” Physical pain, to some extent, produces this phenomenon. However, the distinctive function of the repetition compulsion within trauma distinguishes it as an exceptional embodied experience unlike physical pain or analogous phenomena. In the case of trauma, an equilibrium is not maintained, similar to the ontology of the accident. Instead, at best, we can say that what takes place is a destructive plasticity, in which the individual is transformed to the point of being a whole new ontological subject. This phenomenon of destructive plasticity is significant in establishing the relationship of language to trauma-knowledge as trauma is the precise point at which language is ruptured. That is to say, purported within psychanalytic discourse, traumatic experience is observed in a break within the symbolic order. As opposed to physical pain, then, trauma is more akin to the abject, sharing the same resistance to narrative language. Traumatic experience is expressed through semiotic compulsions in the body as a revolt of being. In light of this, I argue that trauma, rather than being treated as a pathology, is a specific embodied knowledge which can be captured in semiotic, poetic language. Moreover, fragmentary writing, the interface of fragmented knowledge and language, captures the disruptive force of traumatic experience. In conclusion, I assert that writing-trauma is valuable, not because it allows for a ‘working through’ of the traumatic experience, but because it is an expression of a distinctly human experience. My work canvases nineteenth century to contemporary literature on trauma such as Bessel van der Kolk in the neurobiological discipline, literary critics including Cathy Caruth, Dori Laub, Dominick LaCapra, et al, and the psychoanalytic theorists Sigmund Freud and Jacques Lacan. I draw from such literature to analyze the ambiguous impossible-possibility of witnessing and giving testimony of traumatic experience in history and writing, as well as the concern with trauma and language specific to the repetition compulsion and the unconscious. Yet, my primary focus is on the contribution of philosophy to the ongoing discourse of trauma. I look to philosophical thinkers such as Michele Foucault and Friedrich Nietzsche to depict the types of epistemological models traditionally addressed within the history of philosophy. My analysis of phenomenology and embodiment is mainly informed by the works of Maurice Merleau-Ponty and Shaun Gallagher. Additionally, Catharine Malabou’s work on destructive plasticity provides an understanding of the ontology of the accident, one of the most critical pieces to my work. Additionally, the works of Elaine Scarry and Julia Kristeva help to disclose the intimate relationship between language and trauma. I also incorporate the work of Gloria Anzalúa along with Julia Kristeva to describe the multi-dimensionality of poetic language and how this is what allows for an articulation of embodied trauma-knowledge. Finally, Maurice Blanchot’s depiction of the disaster and fragmentary writing best captures writing-trauma as it is, like trauma, a process of fragmenting language and meaning. My purpose is to make clear the value of poetic language and fragmentary writing in regard to knowing and writing trauma. The significance to philosophy is that my discussion bridges the phenomenological and epistemological perspectives with that of the literary in order to engage in philosophical discussion on the implications and value of traumatic experience for understanding the human condition. It is my observation that the more we experience trauma, the more valuable artistic expression becomes, and the more we are pressed within the philosophical tradition to account for an experience so many individuals suffer.

Cette thèse porte sur l’écriture de Scholastique Mukasonga et Atiq Rahimi. Elle interroge principalement leurs écritures respectives à travers Notre-Dame du Nil, Inyenzi ou les cafards et Syngué sabour. Pierre de patience. Bien qu’amas de mots, ces trois œuvres participent d’une écriture du silence du point de vue esthétique et historique. Elle veut démontrer que face à l’horreur et au trauma, l’écriture du silence devient à la fois nécessaire et inévitable car le langage peine désormais à traduire la douleur d’un passé qui ne passe pas. Compte tenu de la difficulté du langage à traduire la souffrance et le trauma de la victime, le silence intervient comme une stratégie langagière qui permet de dépasser le dicible. Aussi, face à Adorno qui estimait que toute poésie après Auschwitz est barbare, la présente analyse démontre que l’écriture subsiste à l’horreur dans la mesure où elle tend, elle-même, vers l’absence et le silence comme le déclarait Blanchot. Pour cela, elle recourt à une esthétique qui allie silence et parole dans une expression qui permet d’atteindre l’indicible. / This thesis deals with the writing of Scholastique Mukasonga and Atiq Rahimi. She mainly questions their respective writings through Our Lady of the Nile, Inyenzi or Cockroaches and Syngué Sabour. Stone of patience. Although full of words, these three worksare part of a writing of silence from an aesthetic and historical point of view. She wants to demonstrate that in the face of horror and trauma, the writing of silence becomes both necessary and inevitable because language is now struggling to translate the pain of a past that does not pass. Given the difficulty of language in translating the suffering and trauma of the victim, silence intervenes as a language strategy that makes it possible to go beyond the sentence. Also,in the face of Adorno, who felt that all poetry after Auschwitz is barbaric, the present analysis demonstrates that writing remains horrifying to the extent that it tends, itself, to absence and silence as declared by Blanchot. . For this, she uses an aesthetic that combines silence and speech in an expression that achieves the unspeakable.

Orientador: Odilon Helou Fleury Curado / Resumo: Em virtude da assertiva de que as práticas de ensino da língua materna apregoadas nos últimos anos, nas salas de aula brasileiras, seguem, comumente, o modelo monológico, ou seja, aquele centralizado em um único locutor, que se configura como o professor-avaliador, enveredamo-nos para a discussão da relevância de adotarmos uma educação dialógica, sobretudo, nas séries que compõem o Ensino Fundamental em seus anos finais. Tal argumento se respalda nos preceitos sócio-histórico/dialógico engendrados por Vigotski (2010) e Bakhtin (2003), bem como difundidos por uma profusão de pesquisadores brasileiros e estrangeiros. Amparados, pois, nesses pilares, cremos que uma proposta de ensino voltada à linguagem como prática social possa assegurar a constituição de sujeitos responsáveis e responsivos, conscientes de seus discursos e de seus interlocutores. Por conseguinte, como também ansiando tais avanços, o texto literário como gênero discursivo foi por nós eleito, na medida em que este se ocupa de manifestações enunciativas constituídas por sujeitos concretos, sob condições de produção também concretas e específicas. Em virtude da secundarização destes textos nas aulas de Língua Portuguesa, ou então, em razão das análises abstratas, voltadas a um ensino tecnicista e tradicional destes arquétipos, ansiamos desenvolver a prática da leitura de músicas, de poemas e de textos não verbais como gênero discursivo. Nossa defesa nesses, justifica-se na premissa de que tais obras possam proporci... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: Due to the assertion that the mother tongue teaching practices proclaimed in recent years, in Brazilian classrooms, commonly follow the monological model, that is, the one centered in a single speaker, which is configured by the teacher, we we discuss the relevance of adopting a dialogical education, especially in the grades that make up elementary school in the final years. This argument is supported by the sociointeractionist / dialogical precepts engendered by Vigotski (2010) and Bakhtin (2003), as well as disseminated by a profusion of Brazilian and foreign researchers. Supported, therefore, in these pillars, we believe that a teaching proposal focused on language as a social practice can ensure the constitution of responsible and responsive subjects, aware of their speeches and their interlocutors. Consequently, as well as longing for such advances, the literary text as a discursive genre was chosen by us, insofar as it deals with enunciative manifestations constituted by concrete subjects, under specific and specific production conditions. Due to the secondary importance of these texts in Portuguese language classes, or because of the abstract analyzes, focused on a technicist and traditional teaching of these archetypes, the practice of reading music, poems and non-verbal texts as a discursive genre we wish to develop. Our defense in these, is justified on the premise that such works can provide the reader / student with a critical and valued look at the manifestations... (Complete abstract click electronic access below) / Mestre

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