Dissertation--Göteborg, 1999. / Bibliogr. p. 307-322. Résumé en anglais sous le titre : "The art of concentration : Tomas Tranströmer's later poetry"

Thesis. / Bibliography: p. 9-10.

Thesis (D.M.A.)--University of North Texas, 2002. / Accompanied by 4 recitals, recorded June 23, 1997, Nov. 17, 1997, June 19, 2001 and June 3, 2002. Includes bibliographical references (p. 41-[42]).

<p>Uppsatsen ingår i kursen Skapande svenska C, 30 hp,inom ämnet Litteraturvetenskap vid Umeå universitet</p>

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Magíster en Psicología Comunitaria / La movilización estudiantil chilena del 2011, dio inicio a un ciclo de protestas caracterizado como una de las movilizaciones sociales más relevantes del periodo democrático del país. En este contexto, las y los estudiantes secundarios tomaron sus liceos como una forma de protesta, pero también esta acción permitió que los jóvenes desplegaran alternativas de participación y de proyectos educativos. En este sentido, las tomas de liceos constituyeron condiciones de posibilidad para llevar a cabo prácticas de organización comunitaria y vínculos de compañerismo y solidaridad. También, el control del tiempo y el espacio por parte de los estudiantes, les permitió emprender procesos de autogestión en sus escuelas. Por tanto, indagamos sobre las acciones que realizaron como jóvenes, las relaciones que establecieron con otros actores sociales, así como el significado que asignaron a esta experiencia. En un diálogo con aportes teóricos desde las teorías de la acción colectiva, los nuevos movimientos sociales latinoamericanos y la psicología comunitaria, presentamos una lectura de esta experiencia. Así, consideramos que el estudio de este tema es relevante ya que las y los estudiantes chilenos continúan hoy en día movilizándose por una educación gratuita, pública y de calidad

Dissertação (mestrado)—Universidade de Brasília,Instituto de Ciências Humanas, Programa de Pós-Graduação em Filosofia, 2018. / Submitted by Raquel Viana (raquelviana@bce.unb.br) on 2018-07-20T19:07:40Z No. of bitstreams: 1 2018_NeimardeAlmeida.pdf: 1011466 bytes, checksum: 1a97c73d8bdc0430270983a1f9e07f2c (MD5) / Approved for entry into archive by Raquel Viana (raquelviana@bce.unb.br) on 2018-07-20T19:31:52Z (GMT) No. of bitstreams: 1 2018_NeimardeAlmeida.pdf: 1011466 bytes, checksum: 1a97c73d8bdc0430270983a1f9e07f2c (MD5) / Made available in DSpace on 2018-07-20T19:31:52Z (GMT). No. of bitstreams: 1 2018_NeimardeAlmeida.pdf: 1011466 bytes, checksum: 1a97c73d8bdc0430270983a1f9e07f2c (MD5) Previous issue date: 2018-07-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES). / Com este estudo temos o objetivo de investigar a teoria da alma em Tomás de Aquino. Sabemos, sobretudo, que Tomás, em seu arcabouço filosófico e teológico, se afasta do neoplatonismo e busca seus fundamentos essencialmente em Aristóteles. Ora, isso não é diferente quando se trata das análises que Tomás desenvolve sobre a alma. Entretanto, é importante destacarmos que, embora fiel filosoficamente a Aristóteles, o Doutor Angélico de alguma maneira precisa adaptar a filosofia do Estagirita ao pensamento cristão. Diante disso, queremos examinar a teoria da alma em Tomás e, de maneira geral, alguns aspectos fundamentais sobre a alma em Aristóteles, visto que ele influenciou significativamente toda obra filosófica do Aquinate. Para tanto, dividimos nosso estudo em três partes. Num primeiro momento, examinaremos a teoria da alma no De anima, principal obra do Estagirita sobre o assunto. Em seguida, iniciaremos nosso estudo sobre a teoria da alma em Tomás de Aquino, precisamente na Summa theologiae Iª. É, pois, nesta segunda parte, que examinaremos a natureza da alma humana e suas faculdades consideradas inferiores, a saber, a vegetativa e a sensitiva. Por fim, trataremos do intelecto (intellectus) e da vontade (voluntas), sendo estas as faculdades superiores da alma humana, segundo o Aquinate. Vale ainda ressaltarmos que Aristóteles tem como propósito principal, no De anima, o estudo da alma em um sentido amplo. Em outras palavras, a alma é a primeira atualidade ( de um corpo natural que tem em potência ) a vida. Por outro lado, o Doutor Angélico, apesar de não divergir de Aristóteles neste ponto – pelo contrário, assume a definição de alma de seu antecessor – na Summa theologiae, sua investigação tem como propósito o estudo do homem. Assim, sua ênfase está na alma humana como substância separada (substantia separata) incompleta, que adquire natureza completa quando está unida ao corpo. / In this study we investigate the theory of soul in Thomas Aquinas. It is well known that Thomas, in his philosophical and theological work, moves away from neoplatonism and seeks its foundations essentially in Aristotle. Nevertheless, this is no different when it comes to the analysis that Thomas developed about the soul. However, it is important to note that, though philosophically faithful to Aristotle, the Angelic Doctor must somehow adapt the philosophy of the Stagirite to Christian thought. According to this, we want to examine the theory of soul in Thomas and, in general, some fundamental aspects about the soul in Aristotle since he significantly influenced all the philosophical work of Aquinate. To do so, we divide our study into three parts. First, we will examine the theory of soul in the De anima, Stagirita's main work on the subject. Following that, we will begin our study of the theory of soul in Thomas Aquinas, precisely in Summa theologiae Iª. Therefore, it is in this second part that we will examine the nature of the human soul and its faculties, considered inferior, namely, the vegetative and the sensitive. Finally, we will consider the intellect (intellectus) and the will (voluntas), which are the higher faculties of the human soul, according to the Aquinate. It is worth mentioning that Aristotle's main purpose in De anima is the study of the soul in a broad sense. In other words, the soul is the first actuality () of a natural body that has a potential ) life. On the other hand, the Angelic Doctor, although not diverging from Aristotle on this point – on the contrary, he assumes the soul definition of his predecessor – in Summa theologiae, his investigation has as its purpose the study of man. Thus, its emphasis is on the human soul as an incomplete separate substance (substantia separata), which completes its nature when it is united with in the body.

Dissertação (mestrado)-Universidade de Brasilia, Instituto de Ciências Humanas, 2011. / Submitted by wiliam de oliveira aguiar (wiliam@bce.unb.br) on 2011-06-22T17:12:12Z No. of bitstreams: 1 2011_KathiaReginaVieirBazuchi.pdf: 742884 bytes, checksum: 9f4e2281d9fcacbaa583b04cdee01442 (MD5) / Approved for entry into archive by Elna Araújo(elna@bce.unb.br) on 2011-06-27T23:54:47Z (GMT) No. of bitstreams: 1 2011_KathiaReginaVieirBazuchi.pdf: 742884 bytes, checksum: 9f4e2281d9fcacbaa583b04cdee01442 (MD5) / Made available in DSpace on 2011-06-27T23:54:47Z (GMT). No. of bitstreams: 1 2011_KathiaReginaVieirBazuchi.pdf: 742884 bytes, checksum: 9f4e2281d9fcacbaa583b04cdee01442 (MD5) / Este trabalho busca estudar as virtudes cardeais, que são a prudência, a justiça, a fortaleza e a temperança, em Tomás de Aquino, com o intuito de clarificar os conceitos que estão aí inseridos, bem como estabelecer a importância deste estudo sob um ponto de vista mais contemporâneo. Assim, a partir de considerações sobre os hábitos em geral, visto que as virtudes são consideradas hábitos, será desenvolvida uma análise sobre as virtudes em geral, para, após, se considerar cada virtude cardeal, separadamente. Desta forma, será possível conhecer um pouco sobre este tema que tange a moral e a ética e que, ainda hoje, é considerado de fundamental importância para um viver humano mais justo e pleno. É exatamente isto o que Tomás de Aquino afirma sobre as virtudes, pois através delas o homem seria capaz de se desenvolver plenamente, tanto moral quanto espiritualmente. E é por isto que Alasdair MacIntyre, filósofo moral contemporâneo, procura nas virtudes e, em especial, nos estudos empreendidos por Tomás sobre este tema, uma resposta aos problemas que a sociedade atual estaria vivendo acerca da falta de uma racionalidade ética prática. No mesmo sentido, André Comte-Sponville afirma que não devemos negligenciar as virtudes no nosso viver prático, sendo elas as responsáveis por sermos mais “humanos”. Assim, a prudência - considerada a virtude fundamental dentre as cardeais, a justiça - dita a virtude mais nobre por procurar o bem do outro como se quer o próprio bem, a fortaleza - que permite ao homem remover os obstáculos mais difíceis de sua vida, que são aqueles com risco de morte, e a temperança - que permite ao homem não ser escravo de seus próprios desejos, compreendem o cerne deste estudo e uma resposta que orienta o homem no seu agir moral que é aquele baseado em decisão e responsabilidade. _________________________________________________________________________________ ABSTRACT / This work intends to study the cardinal virtues—prudence, justice, fortitude and temperance—in Thomas Aquinas, with the goal of clarifying the concepts implied, as well as establishing the importance of this study from a contemporary point of view. Thus, beginning with considerations about habits in general, since the virtues are considered habits, an analysis will be developed regarding virtues in general, in order afterwards to consider each cardinal virtue separately. In this way, it will be possible to know something about this theme which touches morality and ethics and which, still today, is considered of fundamental importance to a human life that is just and full. It is exactly this which Thomas Aquinas affirms about the virtues, for through them man is capable of fully developing himself, both morally and spiritually. And it is for this reason that Alasdair MacIntyre, contemporary moral philosopher, finds in studies undertaken by Thomas on this theme a reply to problems which society today is facing through a lack of an ethically practical rationality. In the same way, André Comte-Sponville affirms that we must not neglect the virtues in our practical living, for they are responsible for our being more “human”. Thus, prudence, considered the fundamental virtue among the cardinal virtues; justice, the most noble among them for seeking the good of others as one seeks one’s own good; fortitude, which permits man to remove the most difficult obstacles of this life, those involving risk of death; and temperance, which enables man not to be a slave to his own desires, make up the core of this study and a response which orients man in his moral acts based on decision and responsibility.

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The aim of this dissertation is to examine how the lyrical subject is presented in Tomas Tranströmer’s poetry and prose.  Crucial concepts such as the lyrical subject, autobiography, and the memoir are thoroughly discussed and defined based on modern research. The first chapter is devoted entirely to Tranströmer’s prose. Unlike previous studies, this dissertation seeks to establish the genre to which the poet’s memoirs belong. The comparative analysis I use in my dissertation enables us to see both the differences and the similarities in the way that Tranströmer presents the lyrical subject in his prose and poetry. I have taken into account the motifs used by Tranströmer in his memoirs as well as in his poetry. The next chapter discusses the Swedish reception of modernism, a literary movement, which also according to Tranströmer himself, greatly influenced his literary debut in Sweden in the 1950s. The subsequent chapters of my dissertation are devoted to an analysis of Tomas Tranströmer’s poems, which I classify on the basis of how they express the lyrical subject. I analyze both the way the lyrical subject is expressed and its place in the poem. Even though Tomas Tranströmer often uses his own experiences in his works, he transforms them in order to make them more universal. Thus, the lyrical subject is not identical with the poet himself. At the same time, the way the lyrical subject is expressed in a poem highlights its personal character. In the conclusion of the dissertation it is argued that further research is needed to establish whether the selection of Tomas Tranströmer's poems made by the editors of various anthologies may have influenced the reception of his poetry as being objective and impersonal.