Simon Somerville Laurie was born in Edinburgh on 13th November 1829. He was the eldest son of James Laurie, who was at the time chaplain to Edinburgh Royal Infirmary, and Jean Somerville, herself the daughter of a presbyterian minister. Laurie was educated at the Edinburgh High School and subsequently at Edinburgh University. He graduated from Edinburgh University in 1849 and spent five years as a private tutor before returning to Edinburgh to take up, in 1855, the post of secretary to the education committee of the General Assembly of the Church of Scotland. He held this post for fifty years and added to it two other official posts: visitor and examiner for the trustees of the Dick bequest, from 1856 until 1907, and professor at the University of Edinburgh, as the first holder of the Bell Chair in the Theory, History and Art of Education, from 1876 until 1903. Laurie was also invited to write reports for the Merchant Company of Edinburgh pointing the way to reform of their endowed schools, to give evidence to a number of royal commissions and parliamentary inquiries, and to act as secretary to one royal commission, the Colebrooke Commission, and to the Association for the Promotion of Secondary Education in Scotland. He also wrote books and articles and gave numerous lectures, many of which were subsequently published. Laurie was thus both a leading theorist and closely concerned with almost all of the practical developments in the provision of education in Scotland for half a century. In an anonymous obituary published in 1910 the author described Laurie as ‘a singularly attractive personality’ and suggested that a full account of his influence should be written. With the exception of a brief chapter on Laurie in Alexander Morgan’s book, The Makers of Scottish Education published in 1929, this never happened. There is, however, a doctoral thesis lodged in the special collections of Edinburgh University library on Laurie which was submitted in 1949 by H. M. Knox entitled The Educational Writings of Simon Somerville Laurie MA, LLD, FEIS, FRSE (1829-1909) First Bell Professor of The Theory, History, and Art, of Education in the University of Edinburgh (1876-1903). It is evident from even this very brief sketch of Laurie's work that he was a man of considerable energy with an appetite for hard work. This work can be conveniently divided into three interdependent categories. As a philosopher he published three major philosophical works: Ethica, under the pseudonym ‘Scotus Novanticus’ in 1885, Metaphysica Nova et Vetusta, under the same pseudonym, in 1889 and Synthetica: being meditations epistemological and ontological in 1906. He wrote many books and articles on educational topics, some theoretical and some commentaries on the issues of the day. And as an administrator he was practically involved with the inspection of schools, the running of training colleges and the writing of reports and memorials to government.

Eudora Welty is an author concerned with relationships between human beings. Throughout A Curtain of Green and Other Stories, The Wide Net and Other Stories, and The Golden Apples, Welty's characters search for ways in which to establish and sustain viable bonds. Particularly problematic are the relationships between opposite sexes. I argue that Welty uses communication as a tool for sustaining a relationship in her early work. I further argue that when her stories provide mostly negative outcomes, Welty moves on to a illuminate the possibility and subsequent failure of relationships via innocence in the natural world. Finally, Welty explores, through her characters, the attempt at marginalization and the quest for relationships outside the culture of the South.

Eudora Welty's short story "Flowers for Marjorie" appears in A Curtain of Green and Other Stories, her first volume of collected stories published in 1941. Since the story's publication, literary scholars have interpreted the protagonist's murder of his wife, and the unusual events that follow, in terms of somatic realities that inform the text. This thesis is a psychoanalytic rereading/rewriting of "Flowers for Maijorie" that attempts to analyze its text as a possible dream narrative. By psychoanalytically rereading/rewriting the narrative in this story as a possible dream narrative, this thesis will attempt to demonstrate how the reader might experientially break through its previous resistance to interpretation, which should encourage a better understanding of the story's narrative ambiguities. The originality of this examination lies in its detailed analysis of the story's text from a psychoanalytic economy, thus providing perhaps the most detailed analysis of its text to date.

La región del Mar del Plata, Buenos Aires y Montevideo (ciudades en las que Onetti osciló entre 1930 y su autoexilio español definitivo en 1975), vivió una época de aceleración industrial vertiginosa entre las últimas décadas del siglo XIX y la primera mitad del XX. Todo esto, a pesar de ser una línea temática en la obra onettiana, tiene su germen en La vida breve(1950), novela que da origen a la saga santamariana-ciudad ficcional de gran parte de sus narraciones posteriores-. A partir de esta condición inaugural, entender el funcionamiento y lograr una lectura precisa de esta obra, permitiría un entendimiento extensivo del grueso de su producción. A través de la representación de esta realidad urbana, Onetti recurre a una experiencia sensible pasada, la de la ciudad de provincia, como una inconformidad ante el desarrollo de Buenos Aires, aunque, no parece disentir radicalmente con la estructuración moderna. Confronta la experiencia temporal-espacial de la ciudad de Buenos Aires con la experiencia temporal-espacial de la ciudad de provincia, Santa María, para determinar que la constitución de la primera debe ser repensada. Es decir, no pretende regresar al pasado: más bien procura regresar el pasado al presente. La confrontación y reorganización del continuum establecido significan, a mi parecer, un disenso, en el sentido que Ranciére le atribuye: condición para la política. De esta manera, se puede lograr una lectura política de la obra del autor en su conjunto. Debido a que no hay un estudio preciso que muestre la actitud política de la obra de Juan Carlos Onetti, mi intención es abrir una nueva perspectiva de estudio que refresque los campos actuales por los cuales se ha abordado la producción narrativa del autor. / Tesis

El presente trabajo propone que la escritura de Clorinda Matto de Turner (1852-1909) conforma un complejo sistema de negociación entre la autora y los poderes hegemónicos que le son contemporáneos. Dicho sistema involucra estrategias (reciprocidad, renuncia y crítica moderada) y recursos (sentimen-talismo, realismo, naturalismo, etc.) orientados hacia la consecución de la modernización y el progreso del Perú y Latinoamérica. El trabajo, en consecuencia, consta de cuatro capítulos que desarrollan una historia social literaria que ordena y sistematiza los múltiples textos de Matto sobre múltiples variables analizadas (nación, panamericanismo, lengua quechua, literatura nacional, etc.). Así, el primer capítulo realiza un balance de las figuras de representación (sujeto peligroso para el orden hegemónico, escritora comprometida, periodista militante, etc.) que sobre la autora ha elaborado la crítica literaria durante el siglo XX. Los capítulos segundo y tercero estudian las figuras de autorrepresentación elaboradas por la autora en sus escritos periodísticos con el objetivo de articular y validar su discurso y, más aún, su capacidad discursiva en el contexto de la sociedad peruana decimonónica. Estos capítulos se sirven especialmente de los periódicos El Perú Ilustrado (Lima, 1889-1891) y Búcaro Americano (Buenos Aires, 1896-1908). El capítulo segundo, por un lado, analiza las figuras de autorrepresentación de alcance nacional atravesadas por el propósito pedagógico de la autora y su proyecto de reconstrucción nacional después de la Guerra del Pacífico. El tercero, por otro, examina las figuras de representación de alcance continental con las que la autora pretende alcanzar la unión latinoamericana a través de la creación de una tradición histórica y literaria continental. En ambos capítulos se observará que Matto redefine el espacio y el rol tradicionales asignados a la mujer. Finalmente, el cuarto capítulo se ocupa de las estrategias de negociación, sus ámbitos de aplicación (indio, mujer, prensa, etc.) y, asimismo, sus alcances y límites. / Tesis

本比較研究討論兩位廣被推崇，卻常被誤解的的知識份子一曼海姆(1893-1947)及唐君毅(1909-1978) 。驟眼看來，他們似乎沒有太大可比擬之處。曼海姆是匈牙利古典社會學家。而唐君毅則為近代中國文化運動一當代新儒家一的中堅人物。在本文看來，他們之所以容易被誤解是他們的思想均有較重要的紕漏，而他們共同作為流亡知識份子的經驗，是導致他們思想的缺失的主要原因，亦是本文將他們作比較研究對象的根據所在。本文演繹曼海姆的思想，尤其針對其中帶試驗性質的不連貫性，至於唐君毅思想的特質是近乎玄想式的觀念主義。本文通過他們各自的流亡經驗及社會本體論處境以解釋他們思想的缺點。 / 按布伯的看法，有利的知識及文化環境須建基於社群內的互動生活，只有在這樣的背景下，社會及文化(傳統)條件才可平衡地交往發展。循這思路出發，本文分析的二位知識份子均生活於長期失卻「家」的狀態一即與個人存在所契合的生活場所一及失卻人置身於「家」中的安全戚、自然白發的戚覺。正是因此曼海姆的流亡可說是直接引發他思想的試驗色彩與性格，他試圖在不同社會與文化脈絡中找尋一個文化的平衡點，卻因將注意力過份著眼於面對各種社會關條而不幸失落在其中，故此他難以找到一個統一的思想觀念或架構來綜合他不同時期的思想，以及其中的不連貫甚或矛盾。至於唐君毅，跟曼海姆剛好相反，只將注意力集中在中國文化及儒家傳統的傳承上，在其流亡期間沒有作出多大文化適應。一方面他離開了他本來身處的社群，男一方面他亦沒有融入新的社會。這正好解釋他觀念及玄想意味甚濃的思想形態，他過份集中於文他想像中，而相對抽離於社會生活及現實。 / 通過研究這兩位學者，本文提出對「傳統的社會學強度綱領」，指出「傳統」的重要性可同時普及於現代及傳統社會，因為傳統所司的功能對不同類型的社會均有其價值一提供文化框架、文化慣習及文化的信託。本文希望藉理解曼海姆及唐君毅作為流亡知識份子與傳統的關係，推動社會學中對「傳統」的詮析及應用以理解社會生活。 / The present comparative study engages with two highly regarded intellectuals who are however also candidates of convenient misinterpretation-Karl Mannheim (1893-1947), the Hungarian classical sociologist, and Tang Junyi (1909-1978), the major spokesperson for the Chinese cultural movement of contemporary Neo-Confucianism. These intellectuals are juxtaposed for the common experience of exile that each had to undertake, which spanned the major part of their mature lives, as well as disrupted their affinity with tradition. Mannheim's and Tang's experiences of exile and tradition are considered here as among the major factors for the misinterpretation that they face, as regarding Mannheim's experimentalism and Tang's contemplative idealism. / On the empirical level, by way of probing into the respective social ontology of Mannheim and Tang as intellectuals in exile, this study establishes their different epistemic predicaments as diametric manifestations of the unhomely and hence unnatural intellectual conditions plaguing them in exile. Unhomeliness designates the condition in which an intellectual loses his home base-an existential realm of familiarity and certainty-that underlies the unity and continuity of his individual and intellectual identity. An unhomely intellectual is situated in an unending intermediate state between home and host, for which the social and cultural orientation of intellectual identity becomes problematic. / Along Martin Buber's line of thinking, a productive intellectual and his cultural condition has to be one of a spontaneous communal setting where there is a balanced interplay of the social and the cultural/traditional dimensions. The experimental incoherence of Mannheim's thought is thus considered here as the predominance of the social factors in his intellectual production during exile. While for Tang Junyi, his primarily contemplative posture even regarding the substantive agenda of Chinese modernisation is the result of the pre-eminence of the cultural/traditional parameter in his intellectual formation. / On the conceptual level, the state and experience of exile also spell the significant breaching and the bracketing of the immediate relationship between intellectual and the cultural tradition he was raised in. Exile thus provides the vantage point for a closer diagnosis of the immediacy of tradition and intellectual, which is generally overlooked in a naturalistic communal context. / The substantive concern with exile notwithstanding, opting for the (re )instatement of tradition in the form of a strong programme of the sociology of tradition comprises the broader leitmotif of the present study. A strong programme for sociological study of tradition reaffirms the centrality of tradition in all forms of societies, even modem society. Tradition as in this dissertation is delineated into the three analytical attributes of cultural framework, cultural habitus, and cultural commitment, viewed as indispensable to the survival of all societies. A strong programme of tradition is meant to rectify the protracted asymmetric relations between tradition and modernity which impedes meaningful exegesis of not only the traditional, non-Western (or non-modem) societies, but modem societies as well. It is also essential for the ongoing reflection of Western sociology and the Enlightenment discourse, regarding their relationship with the alleged 'tradition' that they unwittingly fabricates. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Chan, Siu Han. / "December 2011." / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 319-350). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract also in Chinese. / Abstracts in English and Chinese. / ABSTRACT --- p.i / ACKNOWLEDGEMENTS --- p.iv / Tradition, Intellectual and Utopia: Towards a Strong Programme of the Sociology of Tradition / Chapter 0.0 --- Prologue --- p.1 / Chapter 0.1 --- Detraditionalization Thesis and the Strong Programme of the Sociology of Tradition --- p.2 / Chapter 0.2 --- Towards a Strong Programme of Tradition in Sociological Inquiry: Thematics --- p.22 / Chapter Chapter 1 --- Analytical Framework: Tradition and the Social Ontology of an Intellectual in Exile / Chapter 1.0 --- Prologue --- p.50 / Chapter 1.1 --- Research Design and Analytical Considerations --- p.51 / Chapter 1.2 --- Analytical Framework: Tradition and the Social Ontology of an Intellectual in Exile --- p.59 / Chapter Chapter 2 --- Karl Mannheim and a Sociology with Cosmopolitan Intent: The Labyrinth of Tradition and Utopia / Chapter 2.0 --- Prologue --- p.101 / Chapter 2.1 --- Karl Mannheim: The Awkward Classical Sociologist --- p.102 / Chapter 2.2 --- Stages of Mannheim's Intellectual Development --- p.106 / Chapter 2.3 --- German Tradition and Mannheim's Utopian Sociology --- p.108 / Chapter 2.4 --- The Crossroad of Traditions and Mannheim's Sociology with Cosmopolitan Intent --- p.122 / Chapter 2.5. --- The Labyrinth of Tradition and Utopia: Mannheim and Unrooted Cosmopolitanism --- p.136 / Chapter Chapter 3 --- Karl Mannheim's Split Allegiance to Cultural Traditions: The Intellectual Experimentalism of an Unhomely Intellectual / Chapter 3.0 --- Prologue --- p.143 / Chapter 3.1 --- Mannheim's Intellectual Experimentalism and Immaturity --- p.144 / Chapter 3.2 --- Mannheim's Exile, and his Exile from Exile --- p.148 / Chapter 3.3 --- Gaining Access to the Centre: The Immigrant Intellectual in Germany --- p.152 / Chapter 3.4 --- Mannheim's Hobson's Choice: The Refugee Scholar in England --- p.157 / Chapter 3.5 --- Split Allegiance to Traditions: The Epistemic Predicament of an Unhomely Intellectual --- p.173 / Chapter Chapter 4 --- Tang Junyi and Cultural Evangelism: Chinese Tradition and the Utopia of Here and Now / Chapter 4.0 --- Prologue --- p.185 / Chapter 4.1 --- Tang Junyi: The Peripheral 'Giant of the Cultural Universe' --- p.186 / Chapter 4.2 --- Collective Deliverance from the Tragic: Precocious Settlement of Tragic Consciousness in Chinese Culture --- p.201 / Chapter 4.3 --- A Philosophy of Philosophy: The Spirit of Human Unity in the Nine Realms of Mind --- p.221 / Chapter 4.4. --- Envisioning a (Confucian) Utopia of Here and Now: Living as Redemption --- p.237 / Chapter Chapter 5 --- Tang Junyi's Epistemic Predicament: The Homely Intellectual away from Home / Chapter 5.0 --- Prologue --- p.243 / Chapter 5.1 --- The Contemplative and Religious Posture of Tang Junyi's Thought --- p.244 / Chapter 5.2 --- Tang Junyi's Engagement with the Pathogenesis of Chinese Intellectual Milieu --- p.249 / Chapter 5.3 --- Tradition in Exile: Defending the Centre from a Peripheral Position --- p.255 / Chapter 5.4 --- Tradition and Exile: The Intellectual Sojoumer in Hong Kong --- p.263 / Chapter 5.5 --- Idealistic Approach and The Homely Intellectual away from Home --- p.277 / Chapter Chapter 6 --- Tradition and Intellectuals in Exile: A Comparison of Karl Mannheim and Tang Junyi / Chapter 6.0 --- Prologue --- p.283 / Chapter 6.1 --- The Interplay of the Social and the Cultural/Traditional on Exiled Intellectuals: A Comparison of Karl Mannheim and Tang Junyi --- p.285 / CONCLUSION / Chapter 7.1 --- Tradition and the Inner-order of an Intellectual Vocation --- p.306 / Chapter 7.2 --- Further Thought on Utopia --- p.315 / BIBLIOGRAPHY --- p.319

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-10-19T12:00:56Z No. of bitstreams: 1 Leandro Bachega.pdf: 1234874 bytes, checksum: 73d069975689e4da6245df9fb5f3769d (MD5) / Made available in DSpace on 2017-10-19T12:00:56Z (GMT). No. of bitstreams: 1 Leandro Bachega.pdf: 1234874 bytes, checksum: 73d069975689e4da6245df9fb5f3769d (MD5) Previous issue date: 2017-09-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Pontifícia Universidade Católica de São Paulo - PUCSP / The present study aims to follow the British philosopher Isaiah Berlin’s thought (1909-1997) about the history of ideas and, more precisely, in development of his two concepts of liberty: the negative and the positive ones. Searching carefully the XVIII century, Berlin will identify on it the source of several ideologies and political positions current in the twentieth century, putting on risk the individual freedom. In the history of philosophy, Berlin will say, always looking for a definitive truth, to bring the perpetual peace among men, and the full knowledge about them. Berlin will be against this kind of thought, pointing the value pluralism as an incommensurably and incompatibility proof among the several human intents, and the search for a final truth lead the men to an Utopia, with tragic outcome oftentimes / A presente dissertação tem por intenção acompanhar o pensamento do filósofo britânico Isaiah Berlin (1909-1997) no tocante à história das ideias e, mais precisamente, no desenvolvimento de seus dois conceitos de liberdade: a negativa e a positiva. Debruçando-se detidamente no século XVIII, Berlin identificará nele a origem de muitas ideologias e posições políticas em voga no século XX, e que colocam em risco a liberdade individual. Na história da filosofia, afirmará Berlin, sempre se buscou por uma verdade que fosse definitiva, e que traria a paz perpétua entre os homens, bem como o pleno conhecimento destes. Berlin será contrário a este tipo de pensamento, afirmando o pluralismo de valores como prova da incomensurabilidade e incompatibilidade entre os muitos intentos humanos, e que a busca por uma verdade final conduz os homens a uma utopia, muitas vezes com fins trágicos

A obra paisagística de Roberto Burle Marx é reconhecida internacionalmente de forma unânime. Suas realizações atingiram dimensões e sofisticação que o projetaram para o mundo como um dos maiores paisagistas dos últimos tempos. Talvez o grande reconhecimento como paisagista tenha eclipsado seus trabalhos artísticos paralelos. Vale destacar ainda que, nas técnicas da pintura e gravura, algumas obras suas atingiram um patamar de qualidade semelhante aos projetos paisagísticos, mas não foram valorizadas na mesma proporção pela crítica do Movimento Moderno. Observada panoramicamente sua obra nos diversos campos, pressupõe‐se que o trabalho paisagístico tenha absorvido influências formais e conceituais das demais atividades: é natural que sua formação como artista plástico tenha sido essencial para riqueza de seus trabalhos como paisagista. Lirismo, subjetividade e, mais tarde, abstração entremearamse em sua busca de uma expressão brasileira, tanto das cores e formas tropicais, quanto das tradições características dos habitantes. Deste modo, o trabalho proposto visa melhor conhecer a relação entre as formas de arte por ele praticadas e seu paisagismo, bem como compreender a contribuição do contexto artístico mais amplo da arte brasileira e internacional sobre suas inclinações estéticas. / The work by the landscape architect Roberto Burle Marx is unanimously recognized worldwide. His achievements reached dimensions and sophistication that projected him to the world as one of the greatest landscape artists of recent times. Perhaps his greatest recognition as a landscape architect has overshadowed the simultaneous artistic work he undertook in other art fields. It is noteworthy that, in painting and printmaking, some of his works reached a level of quality similar to that of his landscaping projects, but were not valued in the same proportion by critics of the Modernist Movement. By observing his work in various fields, it is assumed that his landscape projects absorbed formal and conceptual influences from the other art fields. It is natural that his training as a visual artist was essential to the richness of his work as a landscaper. Lyricism, subjectivity and, later, abstraction interspersed in his search for a Brazilian expression, both in colors and tropical forms and in the distinctive traditions of the inhabitants. Therefore, the present study aims to better know the relation between the art practiced by him and his landscape work, as well as to understand the contribution of the artistic context of Brazilian and international art over his aesthetic inclinations. / La obra paisajística de Roberto Burle Marx es reconocida internacionalmente de forma unánime. Sus realizaciones alcanzaron dimensiones y sofisticación que lo han proyectado para el mundo como uno de los mayores paisajistas de los últimos tiempos. Tal vez el gran reconocimiento como paisajista haya eclipsado sus trabajos artísticos paralelos. Es importante destacar que, en las técnicas de la pintura y grabado, algunas obras suyas alcanzaron un nivel de calidad semejante a los proyectos paisajísticos, pero no fueron valoradas en la misma proporción por la crítica del Movimiento Moderno. Observada desde un posto de vista panorámico en sus diversos campos de actuación, se presupone que el trabajo paisajístico haya absorbido influencias formales y conceptuales de las demás actividades: es natural que su formación como artista plástico haya sido esencial para la riqueza de sus trabajos como paisajista. Lirismo, subjetividad y, más tarde, abstracción se entremezclaron en su búsqueda de una expresión brasileña, tanto de los colores y formas tropicales, como de las tradiciones características de los habitantes. De este modo, el trabajo propuesto tiene por objeto conocer mejor la relación entre las formas de arte por él practicadas y su paisajismo, así como comprender la contribución del contexto artístico más amplio del arte brasileño e internacional sobre sus inclinaciones estéticas.

Submitted by Nilson Junior (nilson.junior@unila.edu.br) on 2016-07-14T23:58:54Z No. of bitstreams: 1 SILVA_Jorge Antonio_Arthur Bispo do Rosário_ok.pdf: 51409006 bytes, checksum: e654670b6e130a6459577b46cd83c8e6 (MD5) / Made available in DSpace on 2016-07-14T23:59:23Z (GMT). No. of bitstreams: 1 SILVA_Jorge Antonio_Arthur Bispo do Rosário_ok.pdf: 51409006 bytes, checksum: e654670b6e130a6459577b46cd83c8e6 (MD5) Previous issue date: 1995 / Este trabalho é o resultado de quatro anos de pesquisa sobre a vida e a obra do negro Arthur Bispo do Rosário. Foi realizado com o objetivo de se proceder a um levantamento de dados a respeito da real história do artista, sua trajetória pessoal, e como projeto de análise descritiva de sua obra. Acometido pela loucura em 24.12.1939, após um surto psicótico de origem em delírio auditivo, foi preso e encaminhado ao Hospital dos Alienados, na Praia Vermelha (RJ). Após internações intermitentes, que incluiu passagens por outros hospitais no Rio, passou a organizar formas no princípio da montagem e a realizar bordados nos quais recompunha acontecimentos de seu passado, através da junção da figura com a escrita. Bispo, como é reconhecido, poderia ser tematizado de diferentes formas. Uma delas pelo enunciado de sua loucura que é a sua própria história manicomial. A outra ocorre pela enunciação de sua arte incomum e feita de estranhamento.

In 1965, the Cuban government arrested two Southern Baptist missionaries and several Cuban Baptists and charged them with multiple crimes, including espionage. Almost immediately, a backlash to the arrests swept across Baptists in the United States. During the four years between the missionaries’ imprisonment and their release, W.A. Criswell, conservative pastor of the massive First Baptist Church of Dallas, incorporated the missionaries’ testimonies into his own agenda. This thesis examines Herbert Caudill’s experiences as a part of rising conservatism in the Southern Baptist Convention in the late nineteen sixties and explains the role of anti-communism and the Cold War as a subject of Baptist debate. It also places the U.S. South in a global context by examining the transnational nature of the Cuban Baptist mission and in Herbert Caudill’s identity. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2019. / FAU Electronic Theses and Dissertations Collection