À la fin des années ’90, les modes de consommation et de production qui caractérisent l’industrie télévisuelle subissent une transformation de taille. Parce qu’elle a su s’appuyer sur les nouveaux médias et explorer de nouveaux horizons, l’industrie télévisuelle a complètement changé de visage. Les programmes télévisés – autrefois linéaires et conçus pour un public indifférencié – ont considérablement changé, bouleversant de ce fait même les habitudes des téléspectateurs. L’émergence des nouvelles technologies et la sophistication de la demande ont contraint l’industrie à développer de nouveaux concepts, en misant de plus en plus sur des produits forts singuliers, complexes sur le plan narratif. Les meilleurs sitcoms sont aujourd’hui conçus comme des objets hybrides, influencés tout à la fois par les engouements et les phénomènes populaires, la télé-réalité et le documentaire. C’est le cas de la défunte série Arrested Development, encensée par la critique pour son originalité et son impertinence. L’exubérance histrionique, l’éclatement du récit, l’humour autoréférentiel et l’intertextualité ont fait la réputation de cette série culte, devenue très influente dans le monde des séries télévisées. Ces éléments remarquables – décriés par les premiers commentateurs qui les trouvaient perturbants – montrent que l’avènement de pratiques nouvelles au sein de l’univers télévisuel a radicalement transformé l’expérience du téléspectateur. / At the end of the 1990’s, the television industry experienced drastic changes to consumption and production practices. Through the exploitation of new media and exploration of new horizons, the industry has undergone a complete transformation. The nature of television programs, which were traditionally linear and designed for a general audience, has changed considerably too, deeply affecting the experience of the viewers. With the emergence of new technologies and the sophistication of public demand, the industry has to rely on brand new concepts, henceforth developing unique and complex narratives. Some of the best sitcoms are now designed as hybrid products, influenced by cultural fads, popular phenomena, reality shows and documentaries. Praised by viewers and critics for its unconventional format, the television show Arrested Development is characterized by its histrionic exuberance, non sequitur storytelling, self-referential lines and intertextuality that have become very influential in contemporary television. This television product contains unique features – considered by contemporary commentators as being somewhat disruptive and controversial – which show how the advent of new practices within the television industry has ultimately transformed the viewer’s entire experience. / Pour respecter les droits d'auteur, la version électronique de ce mémoire a été dépouillée de ses documents visuels. La version intégrale du mémoire a été déposée au Service de la gestion des documents et archives de l'Université de Montréal.

Thèse numérisée par la Division de la gestion de documents et des archives de l'Université de Montréal

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Thesis (M.S.)--Miami University, Dept. of Family Studies and Social Work, 2006. / Title from first page of PDF document. Includes bibliographical references (p. 26-27).

Is there a world in G. W. F. Hegel's The Phenomenology of Spirit? This is the central question my doctoral thesis aims to address. Both scholars and philosophers alike tend to consider Hegel a thinker who, having formulated the philosophy of absolute spirit, has surrendered the world. Despite this suspicion, the consciousness finds itself at nearly every level of Hegel's oeuvre in a place called "the world". At every stage, the world changes its shape - along with the consciousness - but its function seems to remain the same. The world is a conception of totality; thus, the world is an object of the consciousness that, by definition, surpasses the consciousness and thus reveals its limits. This moment of a "worldly" estrangement is especially pronounced as the consciousness sets itself into action. One of the most recurring motives in Hegel's The Phenomenology of Spirit is the inability of the consciousness to realize its intentions as planned. The consciousness fails to recognize itself in the deed, and thus devises strategies to distance itself from the deed. In my interpretation, this testifies that the deed is the door to the world, and obviously this world is not one that would be in the power of the consciousness. Instead, it is the consciousness that needs to subordinate itself to the deed...

Submitted by Glauber Assunção Moreira (glauber.a.moreira@gmail.com) on 2018-08-23T14:33:42Z No. of bitstreams: 1 DissertacaoPRONTA28.03.2015.pdf: 6104376 bytes, checksum: dbca7727e9dabe6edb4007d6ac6f1bb1 (MD5) / Approved for entry into archive by Elane Valverde Madureira (elaneval@yahoo.com.br) on 2018-08-24T15:26:53Z (GMT) No. of bitstreams: 1 DissertacaoPRONTA28.03.2015.pdf: 6104376 bytes, checksum: dbca7727e9dabe6edb4007d6ac6f1bb1 (MD5) / Made available in DSpace on 2018-08-24T15:26:53Z (GMT). No. of bitstreams: 1 DissertacaoPRONTA28.03.2015.pdf: 6104376 bytes, checksum: dbca7727e9dabe6edb4007d6ac6f1bb1 (MD5) / RESUMO Este mergulho na Arte-Educação, especificamente na Dança-Educação foi elaborado com a ajuda das práxis no ensino da dança pela autora desde os 15 anos de idade e dos estudos da Psicologia Humanista desenvolvida por Eric Berne na época da segunda guerra mundial que culminou na elaboração sistematizada da Teoria da Análise Transacional (AT). Esta teoria veio popularizar, nesta época, o conhecimento e reconhecimento de processos psicológicos inconscientes que norteiam a vida humana. Assim, utilizou-se nas práxis de nove dos dez instrumentos elaborados para a aplicação desta teoria como forma de descobrir-se bloqueios ou entraves psicológicos que impedem o dançarino, alunos do 3º Grau da Universidade Federal da Bahia, de seguirem um caminho otimizado na busca do conhecimento da profissão escolhida. Este estudo foi elaborado sob a coordenação da autora, de psicoterapeutas que cooperaram direta ou indiretamente no processo de conhecimento da Teoria, de uma Professora e Funcionária da Escola e de um grupo de alunos que se dispuseram a ajudar e a experimentar essa teoria que nos leva a descobrir comportamentos arraigados que bloqueiam o corpo que dança. Tendo trabalhado com esta Teoria e estudando-a através de cursos específicos na Clínica Bio’s e de seminários, particularmente por 4 anos consecutivos, a autora criou, com este grupo de pessoas, este experimento. / ABSTRACT This look into Art Education, specifically into Dance Education, relates to the praxis in teaching dance by the author carried out since she was 15 years old, and to studies in humanistic psychology developed by Eric Berne during the second world war that culminated in the systematic development of the theory of Transactional Analysis (TA). This theory came to popularize at that time the knowledge and recognition of unconscious psychological processes that guide human life. With university students of the Federal University of Bahia, we used the praxis of nine of the ten tools designed for the application of this theory as a way to discover if blockages or psychological barriers were interfering the dancer's capacity to follow an optimized path in the search for knowledge in their chosen profession. This study was prepared under the coordination of the author, with other psychotherapists, a teacher and a technician of the Dance School and a group of students who were willing to help and to experiment with this theory, in the attempt to discover ingrained behaviors that block the dancing body. The author created this study and experiment in conjunction with studies in courses at Bio’s Clinic and in seminars of TA for four consecutive years.

Made available in DSpace on 2016-06-02T20:12:20Z (GMT). No. of bitstreams: 1 6325.pdf: 920868 bytes, checksum: 58062f900291895b5f3831523da0038b (MD5) Previous issue date: 2014-07-04 / The purpose of this thesis is to examine the problem of the consciousness in the Critique of pure reason, specially the concept of consciousness of the Self, and the determination of the internal sense through consciousness. We will follow Kant s indication that there is a clear distinction of the knowing subject in a passive and an active dimension we believe that this distinction does not convert the knowing subject into a being possessing two different and irreconciliable parts. Opposing to this view, we want to, defend that Kant s distinction concerns two ways, the objective and the subjective dimensions, of considering the knowing subject. At first, we will analyze the subjective passive dimension; here we underscore the internal sense and his pure form, time, along with the difficulties that come from the interpretations about the internal sense in Kant. Secondly, we discuss the objective dimension of the knowledge; we given attention here to Kant s conception of Self-consciousness and Consciousness. In this part, we consider the necessary concepts for comprehending this issue, in particular, the concept of Transcendental Apperception, the I thin. We take into account the numerical identity of the consciousness and Kant s analysis of the Self-consciousness. Finally, in the third part, we focus on the issue of how the understanding as a self-consciousness determines the internal sense. This point, as we intend to show, requires a close examination of the transcendental synthesis of imagination and its implication to the comprehension of the different modes of the internal sense. This analysis, we believe, shows that the subject, in Kant s philosophy, far from being characterized by a duplicity of parts or faculties of an real or concrete subject, is only one and the same subject considered in its double dimension: the subjective and the objective sides concerning the same subject, that is, two distinct acts from the same consciousness, which is the self-consciousness. / O propósito desta tese é examinar o problema da consciência na Crítica da Razão Pura de Kant, em especial o conceito de consciência de si e a determinação do sentido interno pela consciência. Seguiremos as indicações do próprio Kant, que faz uma distinção clara do sujeito do conhecimento, segundo uma dimensão passiva e outra ativa, na produção do conhecimento. Essa clara divisão, acreditamos, não cinde o sujeito em um duplo irreconciliável, mas caracteriza os modos, isto é, as dimensões objetiva e subjetiva do sujeito cognoscente. Analisaremos em um primeiro momento a dimensão passiva do sujeito, isto é, o sentido interno e sua forma, o tempo e as dificuldades advindas das interpretações sobre o sentido interno em Kant. No segundo momento, faremos uma discussão sobre a dimensão objetiva do conhecimento, isto é, a consciência de si e todos os conceitos que se fazem necessários para a sua compreensão, como por exemplo, apercepção transcendental, eu penso, identidade numérica da consciência e uma descrição do que é, para Kant, a consciência de si. Por fim, no terceiro momento, a tarefa a que nos propomos é a demonstração de como o entendimento, como consciência de si, determina o sentido interno. Para isso, discutiremos a síntese transcendental da imaginação para uma compreensão dos modos de determinação do sentido interno. Com esta demonstração acreditamos que o sujeito em Kant não se caracteriza por uma duplicidade, mas como um sujeito que tem uma dupla dimensão, a saber, subjetiva e objetiva que se caracterizam como atos de uma mesma consciência, a consciência de si.

Submitted by Maike Costa (maiksebas@gmail.com) on 2016-07-01T14:08:17Z No. of bitstreams: 1 arquivo total.pdf: 1401604 bytes, checksum: f0cd4d45f87ff7f17a46f9c37caf5ef3 (MD5) / Made available in DSpace on 2016-07-01T14:08:17Z (GMT). No. of bitstreams: 1 arquivo total.pdf: 1401604 bytes, checksum: f0cd4d45f87ff7f17a46f9c37caf5ef3 (MD5) Previous issue date: 2013-08-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Le débat philosophique contemporain sur la “altérité” a donné lieu à des recherches diversifiées. Les “déconstructions” entreprises par la “postmodernité” n’ont pas encore de réussite définitive. La “critique faible” des “fondements metaphysiques” peut être résumée dans la métaphore suivante: “premièrement ils nous donnent des ailes ensuite ils nous ôtent le ciel”. Devient pertinente la critique de G.W. Hegel (1770-18310) au modèle solipsiste de fundamentation de la moderne philosophie de la subjectivité; une fois qu'il comprend la genèse des subjectivités comme essentiellement la genèse de leur sociabilité, enracinée dans une liberté solidaire et reconnue simultanément; le “problème de l’identité e da difference” sur le thème de “l'unité différenciée”. La large production intellectuelle de ce philosophe, et la “structure” de corrélation dialectique de sa pensée et de ses écrits nous renvoie toujours à la perspective de la totalité. De cette façon, notre recherche ont comme objectif genérál l’aprehénsion et l’exposition critique, à partir de la possibilité d'une approche ontologique-existentielle du Moi hégélienne, des concepts de la Conscience-de-Soi et la Reconnaissance, dans leur mouvements propre constitutive, développement et devenir en tant que “l'Esprit”, placé dans la “Dialectique de la Reconnaissance”, comme ils apparaissent dans la Phénoménologie de l'Esprit (1807), de Hegel, notamment dans le chapitre IV. Ainsi, nous supposons qu'une investigation d'intérêt académique sur ces questions est justifiée et coïncide avec les exigences de la société actuelle, à contribuer au développement des “lectures” plus compréhensive des préoccupations de l'homme et de la femme contemporains et les relations sociales complexes qui impliquent la constant “décision de reconnaissance” dans les modes d'efficacité de Si au monde ; dans l'émergence de la figure des “affinités sélectives”. / The hodiernal philosophical debate about the “alterity” raises disparate investigations. “Deconstructions” operated by the “post-modernity” have not obtained and do not intend a success definitive. And the “weak criticism” of the metaphysical foundations could be summarized by the following metaphor: “first they gave us wings and then they steal the sky”. It is pertinent the criticism of G. W. F. Hegel (1770-1831) to the model solipsistic of substantiation of modern philosophy of subjectivity. He understands the genesis of subjectivity as essentially the genesis of their sociability, rooted in a freedom supportive and simultaneously recognized; the identity and the difference as “differentiated unity”. The extensive intellectual production of this philosopher, as well as the "structure" of dialectical interrelationship of his thought always refers to the perspective of the whole. Accordingly, our research had as general objective the apprehension and critical exposition, since the possibility of an ontological-existential approach to I Hegelian, of the concepts of Self-Consciousness and Recognition, in their own constituent movements, development and “come-to-be” as “Spirit”, placed on Dialectic of Recognition. These concepts appear in Hegel's Phenomenology of Spirit (1807) (notably in Chapter IV). Therefore, we understand that an investigation of academic interest on such issues is justified and coincides with the current demands of society, contributing to the development of “readings” with more understanding of the contemporary concerns and the complex of social relations that imply a constant “decision by recognition” in the ways of effectiveness of Self in the world; the emergence of the figure of “selective affinities”. / O debate filosófico hodierno sobre “alteridade” suscita investigações díspares. As “desconstruções” operadas pela chamada “pós-modernidade” não obtiveram nem pretendem um êxito definitivo. E a “crítica fraca” dos fundamentos metafísicos poderia ser resumida na seguinte metáfora: “primeiro nos deram asas para depois nos roubar o céu”. A crítica de G. W. F. Hegel (1770–1831) ao modelo solipsista de fundamentação da filosofia moderna da subjetividade entende a gênese das subjetividades como essencialmente gênese de suas sociabilidades, radicada numa liberdade solidária e reconhecida simultaneamente; identidade e diferença enquanto “unidade diferenciada”. Assim sendo, considerando a extensa produção intelectual do nosso filósofo, bem como a “estrutura” de inter-relação dialética de seu pensamento e de seus escritos, que nos remete sempre a perspectiva do todo, nossa pesquisa teve como objetivo geral a apreensão e exposição crítica, desde a possibilidade de uma abordagem ontológico-existencial do Eu hegeliano, dos conceitos de Consciência-de-Si e de Reconhecimento, em seus movimentos próprios constitutivos, desenvolvimento e vir-a-ser enquanto “Espírito”, postos na Dialética do Reconhecimento, tal como aparecem no corpo da Fenomenologia do Espírito (1807), notadamente no capítulo IV, de Hegel. Neste sentido, entendemos que uma investigação de interesse acadêmico sobre tais questões justifica-se e coincide com demandas da sociedade atual, contribuindo para o desenvolvimento de “leituras” mais compreensivas das inquietações do homem e da mulher contemporâneos e do complexo de relações sociais que implicam numa constante “decisão pelo reconhecimento” nos modos de efetividade do Si no mundo; na emergência da figura das “afinidades seletivas”.

Made available in DSpace on 2014-12-17T15:36:38Z (GMT). No. of bitstreams: 1 SergioAMR_TESE_1-152.pdf: 4687573 bytes, checksum: d13791598d6a440077f9a5703901fe3b (MD5) Previous issue date: 2012-06-19 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / Lucid dreaming (LD) is a mental state in which the subject is aware of being dreaming while dreaming. The prevalence of LD among Europeans, North Americans and Asians is quite variable (between 26 and 92%) (Stepansky et al., 1998; Schredl & Erlacher, 2011; Yu, 2008); in Latin Americans it is yet to be investigated. Furthermore, the neural bases of LD remain controversial. Different studies have observed that LD presents power increases in the alpha frequency band (Tyson et al., 1984), in beta oscillations recorded from the parietal cortex (Holzinger et al., 2006) and in gamma rhythm recorded from the frontal cortex (Voss et al., 2009), in comparison with non-lucid dreaming. In this thesis we report epidemiological and neurophysiological investigations of LD. To investigate the epidemiology of LD (Study 1), we developed an online questionnaire about dreams that was answered by 3,427 volunteers. In this sample, 56% were women, 24% were men and 20% did not inform their gender (the median age was 25 years). A total of 76.5% of the subjects reported recalling dreams at least once a week, and about two-thirds of them reported dreaming always in the first person, i.e. when the dreamer observes the dream from within itself, not as another dream character. Dream reports typically depicted actions (93.3%), known people (92.9%), sounds/voices (78.5%), and colored images (76.3%). The oneiric content was related to plans for upcoming days (37.8%), and memories of the previous day (13.8%). Nightmares were characterized by general anxiety/fear (65.5%), feeling of being chased (48.5%), and non-painful unpleasant sensations (47.6%). With regard to LD, 77.2% of the subjects reported having experienced LD at least once in their lifetime (44.9% reported up to 10 episodes ever). LD frequency was weakly correlated with dream recall frequency (r = 0.20, p <0.001) and was higher in men (?2=10.2, p=0.001). The control of LD was rare (29.7%) and inversely correlated with LD duration (r=-0.38, p <0.001), which is usually short: to 48.5% of the subjects, LD takes less than 1 minute. LD occurrence is mainly associated with having sleep without a fixed time to wake up (38.3%), which increases the chance of having REM sleep (REMS). LD is also associated with stress (30.1%), which increases REMS transitions into wakefulness. Overall, the data suggest that dreams and nightmares can be evolutionarily understood as a simulation of the common situations that happen in life, and that are related to our social, psychological and biological integrity. The results also indicate that LD is a relatively common experience (but not recurrent), often elusive and difficult to control, suggesting that LD is an incomplete stationary stage (or phase transition) between REMS and wake state. Moreover, despite the variability of LD prevalence among North Americans, Europeans and Asians, our data from Latin Americans strengthens the notion that LD is a general phenomenon of the human species. To further investigate the neural bases of LD (Study 2), we performed sleep recordings of 32 non-frequent lucid dreamers (sample 1) and 6 frequent lucid dreamers (sample 2). In sample 1, we applied two cognitive-behavioral techniques to induce LD: presleep LD suggestion (n=8) and light pulses applied during REMS (n=8); in a control group we made no attempt to influence dreaming (n=16). The results indicate that it is quite difficult but still possible to induce LD, since we could induce LD in a single subject, using the suggestion technique. EEG signals from this one subject exhibited alpha (7-14 Hz) bursts prior to LD. These bursts were brief (about 3s), without significant change in muscle tone, and independent of the presence of rapid eye movements. No such bursts were observed in the remaining 31 subjects. In addition, LD exhibited significantly higher occipital alpha and right temporo-parietal gamma (30-50 Hz) power, in comparison with non-lucid REMS. In sample 2, LD presented increased frontal high-gamma (50-100 Hz) power on average, in comparison with non-lucid REMS; however, this was not consistent across all subjects, being a clear phenomenon in just one subject. We also observed that four of these volunteers showed an increase in alpha rhythm power over the occipital region, immediately before or during LD. Altogether, our preliminary results suggest that LD presents neurophysiological characteristics that make it different from both waking and the typical REMS. To the extent that the right temporo-parietal and frontal regions are related to the formation of selfconsciousness and body internal image, we suggest that an increased activity in these regions during sleep may be the neurobiological mechanism underlying LD. The alpha rhythm bursts, as well as the alpha power increase over the occipital region, may represent micro-arousals, which facilitate the contact of the brain during sleep with the external environment, favoring the occurrence of LD. This also strengthens the notion that LD is an intermediary state between sleep and wakefulness / O sonho l?cido (SL) ? um estado mental no qual o sujeito est? consciente de estar sonhando durante o sonho. A preval?ncia do SL em Europeus, Norte-Americanos e Asi?ticos ? bastante vari?vel (entre 26 e 92%) (Stepansky et al., 1998; Erlacher & Schredl, 2011; Yu, 2008) e em Latino-Americanos ainda n?o foi investigada. Al?m disso, as bases neurais do SL permanecem controversas. Diferentes estudos observaram um aumento da pot?ncia na frequ?ncia alfa (Tyson et al., 1984), na oscila??o beta na ?rea parietal (Holzinger et al., 2006) e no ritmo gama na regi?o frontal (Voss et al., 2009) durante o SL em rela??o ao n?o l?cido. Assim, para investigar a quest?o epidemiol?gica (Estudo 1), elaboramos um question?rio online sobre sonhos que foi respondido por 3427 volunt?rios. Em nossa amostra, 56% s?o mulheres, 24% s?o homens e 20% n?o responderam o g?nero; a mediana de idade foi de 25 anos. Um total de 76,5% dos indiv?duos refere que lembra dos sonhos pelo menos uma vez por semana. Cerca de dois ter?os dos sujeitos observam o sonho em primeira pessoa, ou seja, vendo o sonho da pr?pria perspectiva e n?o como mais um dos personagens do sonho. Os elementos mais comuns nos sonhos s?o movimentos/a??es (93,3%), pessoas conhecidas (92,9%), sons/vozes (78,5%) e imagens coloridas (76,3%). O conte?do on?rico se relaciona principalmente com planos para o dia seguinte (37,8%) e mem?rias do dia anterior (13,8%). Os pesadelos apresentam principalmente ansiedade/medo (65,5%), ser perseguido (48,5%) e sensa??es desagrad?veis que n?o envolvem dor (47,6%). Assim, sonhos e pesadelos podem ser evolutivamente entendidos como uma simula??o das situa??es frequentes que acontecem na vida e que se relacionam com a nossa integridade social, psicol?gica e biol?gica. Observamos tamb?m que a maioria dos indiv?duos (77,2%) relata ter tido pelo menos um SL, tendo experimentado na sua maior parte at? 10 epis?dios (44,9%). A frequ?ncia do SL foi fracamente correlacionada com a frequ?ncia de lembran?a dos sonhos (r=0,20, p<0,001) e foi tamb?m maior em homens (?2=10,2, p= 0,001). O controle do SL ? raro (29,7%) e inversamente correlacionado com o tempo de dura??o do SL (r=- 0,38, p<0,001), que normalmente ? curto: para 48,5% dos sujeitos o SL dura menos que 1 minuto. A ocorr?ncia do SL ? principalmente facilitada pela possibilidade de dormir sem hora para acordar (38,3%) que aumenta a chance de ter sono REM (SREM), e estresse (30,1%) que aumenta tamb?m as transi??es do SREM para a vig?lia. Como conclus?o, nossos resultados indicam que o SL ? uma experi?ncia relativamente comum (mas n?o recorrente), geralmente fugaz e dif?cil de controlar, o que sugere que o SL ? um est?gio intermedi?rio, incompleto e estacion?rio (ou fase de transi??o) entre o SREM e a vig?lia. Al?m disso, apesar das popula??es Europeias, Norte-Americanas e Asi?ticas terem uma preval?ncia de SL bastante vari?vel, nossos dados de uma amostra de Latino-Americanos fortalecem a no??o de que o SL ? um fen?meno universal da esp?cie humana. Para investigar as bases neurais do SL (Estudo 2), realizamos registros de sono em 32 sujeitos que n?o apresentam SL de forma frequente, e investigamos 6 sujeitos que apresentam SL recorrentemente. A primeira amostra foi submetida a duas t?cnicas cognitivo-comportamentais para induzir o SL: sugest?o pr?- sono (n = 8) e incuba??o de est?mulos do ambiente (pulsos de luz) no sonho durante o SREM (n = 8). Um grupo controle n?o foi submetido a nenhuma das duas t?cnicas (n = 16). Os resultados indicam que ? muito dif?cil induzir SL em laborat?rio, uma vez que conseguimos obter apenas um SL em um sujeito, que era do grupo em que aplicamos a t?cnica de sugest?o pr?-sono. O sinal eletroencefalogr?fico deste volunt?rio apresentou pulsos de ritmo alfa (7-14Hz) anteriores ao SL, de forma breve (aproximadamente 3s), sem altera??o significativa do t?nus muscular e independente da presen?a de movimentos oculares r?pidos. O SL desse sujeito apresentou tamb?m uma maior pot?ncia do ritmo alfa (7-14Hz) na regi?o occipital e um aumento de atividade gama (20- 50Hz) na regi?o temporo-parietal direita. Nos 6 sujeitos que frequentemente t?m SL, o mesmo apresentou em m?dia um aumento de pot?ncia em gama alto (50-100Hz) na regi?o frontal em compara??o com o SREM n?o-l?cido; no entanto, isso aconteceu de forma clara para apenas um dos indiv?duos. Observamos tamb?m que quatro desses volunt?rios apresentaram um aumento da pot?ncia do ritmo alfa na regi?o occipital, pouco antes do SL, ou durante o mesmo. Dessa forma, nossos resultados preliminares sugerem que o SL apresenta diferentes caracter?sticas neurofisiol?gicas dos estados t?picos de SREM e vig?lia: 1) Os pulsos de ritmo alfa, bem como o aumento da pot?ncia dessa oscila??o na regi?o occipital, podem ser micro-despertares. Estes facilitam o contato do c?rebro durante o sono com o meio externo, favorecendo a ocorr?ncia do SL e fortalecendo a ideia de que o SL seria um estado intermedi?rio entre o sono e a vig?lia. 2) Como as regi?es temporoparietal direita e frontal se relacionam com a forma??o da auto-consci?ncia e da imagem corporal, sugerimos que um aumento de atividade nessas regi?es durante o sono pode ser o mecanismo neurobiol?gico subjacente ao SL

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-07-14T20:09:10Z No. of bitstreams: 1 davisonschaefferdeoliveira.pdf: 558469 bytes, checksum: 9eda3fec8b950cdea0aa550e9b18ee1e (MD5) / Approved for entry into archive by Diamantino Mayra (mayra.diamantino@ufjf.edu.br) on 2016-07-19T15:48:26Z (GMT) No. of bitstreams: 1 davisonschaefferdeoliveira.pdf: 558469 bytes, checksum: 9eda3fec8b950cdea0aa550e9b18ee1e (MD5) / Made available in DSpace on 2016-07-19T15:48:26Z (GMT). No. of bitstreams: 1 davisonschaefferdeoliveira.pdf: 558469 bytes, checksum: 9eda3fec8b950cdea0aa550e9b18ee1e (MD5) Previous issue date: 2011-03-02 / CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico / A presente pesquisa tem por objetivo investigar a filosofia da religião de Friedrich D. E. Schleiermacher. Pretende-se apresentar sua teoria geral acerca da religião, tendo por fio condutor dois conceitos fundamentais: o conceito de sentimento e autoconsciência imediata. A fim de cumprir a tarefa desta pesquisa, e, ao mesmo tempo, considerando a amplitude da obra de Schleiermacher, dois de seus principais escritos se apresentam como referenciais teórico-fundamentais: Über die Religion (1799) e Glaubenslehre (1830). Desse modo, a partir de uma análise descritiva e sistemática destas duas obras, objetiva-se expor de que maneira Schleiermacher elabora sua concepção de religião como uma dimensão constitutiva da subjetividade humana. / The aim of this research is to investigate the Friedrich D. E. Schleiermacher’s philosophy of religion. It seeks to present his general theory about religion focussing on two basics concepts: feeling and immediate self-consciousness. In order to accomplish this task, keeping in mind the sheer size of the Schleiermacher’s work, two of his major writings are presented as crucial theoretical sources: Über die Religion (1799) and Glaubenslehre (1830). Thus the goal of this research is to expose on the basis of a descriptive and systematic analysis of these two works how Schleiermacher elaborates his conception of religion as a constitutive dimension of human subjectivity.