Esta pesquisa tem como objetivo investigar a existência de convergências mitológicas hebraicas e lusitanas em Mensagem, de Fernando Pessoa. A hipótese que nos guia é a de que é possível detectar ressonâncias de mitos hebraicos bíblicos na remitologizacão tal como proposta por Pessoa apontando, a partir daí, a presença de determinados arquétipos literários universais que constituem o arcabouço da obra. Pretendemos mostrar que, em Portugal, há uma necessidade e um anseio latentes da coletividade no sentido de resgatar ―o futuro do passado‖ português, isto é, procurar, de alguma forma, recuperar a atmosfera de apogeu imperialista que marcou a era dos descobrimentos que se acaba com o desaparecimento de D. Sebastião durante a Batalha de Alcácer Quibir e a perda da autonomia portuguesa com a submissão da nação ao reinado de Filipe II, da Espanha. Neste resgate, Pessoa, valendo-se do processo de recuperação de certos mitos e de mitificação de certos fatos históricos, consegue poeticamente, primeiro, fundir mito e história e, depois, romper com o tempo histórico e recriar o mito de Portugal. Consideramos o Sebastianismo e o V Império como mitos norteadores da composição desta obra; o primeiro deles enraizado no Messianismo hebraico profetizado por Isaías e outros profetas; e o último, o V Império, nascido de um sonho do rei Nabucodonosor e interpretado por Daniel. Os principais conceitos que embasam esta investigação são o de remitologização, proposto por Mielietinski (1987); de mito, objeto dos estudos de Mircea Eliade (1989; 1992; 2002; 2004); e de arquétipo, tal como foi definido por Jung (2000) e por Mielietinski (2002). Recorremos à história e/ou mitos dos judeus, sobretudo à Bíblia, e à história de Portugal, também, às obras em prosa de Fernando Pessoa a fim de defender a tese que buscamos comprovar: a de que tanto o povo judeu quanto o povo lusitano são povos escolhidos para acolher o Messias e fundar o V Império. A pesquisa conclui que o mito lusitano do Sebastianismo e do V Império são ―descendentes‖ da mitologia bíblica, ou seja, os arquétipos do inconsciente luso estão etnograficamente vinculados à profunda influência do povo judeu que esteve presente há pelo menos quatro mil anos divulgando a ideia de esperança messiânica na Península Ibérica. / Abstract: This research aims at investigating the existence of Hebraic and Portuguese mythological convergences in Message. The hypothesis that guides us is that it is possible to find echoes of biblical Hebraic myths in myths remythologyzed by Fernando Pessoa, and, as a consequence, to find certain universal literary archetypes which constitute the foundation of this literay composition. We intend to show that, mainly in Portugal, there may be seen a collective latent need and wish to rescue the Portuguese ―future of the past‖, searching to recreate the atmosphere of Imperial apogee that dominated Portugal at the time of the Maritime Discoveries, whose period of decadence starts with the disappearance D. Sebastião in Africa during the Alcácer Quibir Battle and the subsequent 60-year domination of Portugal by the Spanish administration, the Filipe II reign. To achive his poetic goal, Pessoa makes use of a process that recreates certain myhts as well as mystifies certain facts of the history of Portugal and, in consequence, promotes a rupture with the historical time and a recreation of the myth of Portugal. The Sebastianism and the Vth Empire are considered the guiding myths in Message. Sebastianism is rooted in the Messianism, as it has been foretold by Isaias (among other prophets) and the Vth Empire is rooted in Daniel‘s interpretation of Nabucodonosor‘s dream. The development of this study is grounded on Mielietinski‘s (1987) concept of remythologization, Eliade‘s studies (1989; 1992; 2002; 2004) on the myth and the sacred, as well as Jung‘s (2000) and Mielietinski (2002)‘s concept of archetype. We study the history of the Hebrews, especially the Bible, and the history of Portugal, and also the essays written by Pessoa, in which the Poet himself defends the idea of Jews and Portuguese as being the people elected to receive the Messiah and to set up theVth Empire. The research concluded that the Lusitanian myth of Sebastianism and the Vth Empire are ―descendant‖ of biblical mythology, that is, the archetypes of the Portuguese unconscious are ethnographically linked to the profound influence of the Jewish people in which it has been present for at least four thousand years, spreading out the idea of messianic hope in the Iberian Peninsula.

Juḥā é personagem cômica e chamada por muitos nomes distintos, que ficou mais amplamente conhecida nos países do Oriente Médio. Esta dissertação visa à análise da composição dos deslizamentos arquetípicos nas anedotas dessa personagem e o papel desses deslizamentos na produção do cômico. Com esse fim, uma amostra das anedotas contidas na complicação \"Giha, Hoja e Nasredin\" - feita por Mussa Kuraiem - teve suas funções narrativas e mecanismos de continuidade narrativa evidenciados, de acordo com os modelos propostos na obra \"Análise Estrutural da Narrativa\". A fim de demonstrar a quebra lógica e a dissolução da narrativa como sua consequência, estudos a respeito do cômico permeiam este trabalho. Como base para o levantamento e demarcação dos arquétipos que emergem das anedotas, utilizou-se, dentre outras, a pesquisa de Hasan El-Shamy e Jane Garry acerca de arquétipos e motivos folclórico-literários. Por fim, este trabalho demonstra a sobreposição dos arquétipos do tolo e do sábio, e indica que a produção de efeito cômico é simultânea ao momento de sobreposição arquetípica e ao de quebra lógica. Concluiu-se que o cômico, nas anedotas analisadas, não está apenas vinculado ao deslizamento arquetípico, mas também ao tipo de quebra cômica (disjuntor) e à adequação da narrativa ao gênero anedótico. Constatou-se também a existência de ciclos temáticos nas anedotas do Juḥā além da ocorrência de nuances arquetípicas subjacentes ao par arquetípico tolo-sábio. / Juḥā is a comic character, called by many different names and most widely known in the Middle Eastern countries. This master\'s thesis has analyzed the structure of archetype displacements in the anecdotes of the abovementioned character, as well as the role of those displacements in the production of the comic effect. To this end, this study identified narrative functions and mechanisms of narrative continuity in a sample of the anecdotes featured in the compilation named \"Giha, Hoja e Nasredin\", organized by Mussa Kuraiem. This research relied upon works on humor in order to describe the resolution of the narrative as an eventual result of its logical rupture. Additionally, studies on archetypes and folk motifs, such as El-Shamy and Garry\'s, helped identify and outline the archetypes which emerge from the anecdotes. The results of this research show two archetypes overlapping in the anecdotes. They also indicate that humor, the logical rupture and the archetype overlap all tend to rise simultaneously from the text. This paper concludes that, particularly for the selected anecdotes, humor is not solely linked to the archetype displacement, once it also depends on the type of logical rupture (known as switch) and on how suitable the narrative is to the anecdotic literary genre. Apart from all that, this research points out to the existence of thematic cycles in the anecdotes of Juḥā, as well as complementary archetypes underlying the wise-fool archetypal pair.

This thesis is an exploration of the construct of mentoring and its transformative power in the development of the self. The concept of Athenic mentoring is offered and framed, in Jungian (Jung 1958;1996;2002) terms as an archetypical encounter between two people that can facilitate a significant transformative shift (metanoia) in the development of the personal and professional self. These shifts are initially at the level of 'being' but influence the more visible dimensions of 'doing' and 'knowing'. 'Doing' and 'knowing' can be articulated in terms of practice knowledge and skills (Schön 1987a). 'Being' is framed in both Jungian (Jung 1958;1996;2002) and Rogerian (Rogers 1973;1996) terms as engagement of the authentic, grounded and integrated self, in ways that may be largely and initially unconscious, but that can be taken up in conscious awareness and are ultimately reflected in overt, observable behaviours. Cunningham's (1988) framework of holistic interactive research was chosen as a method that allowed the researcher to draw on, as well as to reflect upon, his own experience in order to generate data. Written narrative and oral story-telling (Reason & Hawkins 1988) have been fundamental to the creation and analysis of data. Indeed, the process of writing has been an important source of self-understanding, revelation and integration for the author. The power of archetypal story-telling - most obvious in the ancient stories of human challenge, development and triumph, such as that of Athena(Mentor), in the Greek tradition - is acknowledged and explored from this perspective. In this respect the researcher has followed Megginson's (2000) advice that research into mentoring deserves and demands 'vivid stories'. The research approach also reflects Strauss and Corbin's (1990) suggestion that by staying close to the data ('grounding' theory in the data) before a deep immersion in the literature, the researcher will be more open to the insights that the data might reveal. The starting point for the research was the researcher's observation that, in the context of being a 'hired mentor' in an organisational setting, 'turning points' occurred that could be characterised as significant, transformational shifts in the energy and perspective of the person being mentored. While these shifts were reflected in important changes in work, choices and outward behaviour and practice, it was not obvious when or how the shifts had occurred. The initial research questions were framed as: what does the mentor do that leads to this turning point? and, can this be identified so that mentors can improve their chance of achieving it in practice? Later, the research journey itself led to a broader and richer framing of the research questions as a deeper exploration of the level at which transformative development of the self plays out and the implications of that for mentoring itself. The initial research question eventually was reframed as: How does the mentor need to be? Major sources of data were stories of ten people who have been in mentoring relationships (either as mentor, mentee, or both). The researcher's own experience was also a significant source of the data. In its presentation, the thesis attempts to 'track' and make transparent the ways in which listening to and writing down the stories of others, the researcher's own stories, engaging with the literature and writing reflective notes iterated with the construction of this particular conceptualisation of mentoring in 'Athenic' terms. Both contemporary Western literature (the majority of it American) and translations of Homer's (1980; 1998) accounts of Athena as mentor were used initially to explore the nature of mentoring. Later, the Jungian (Jung 1958;1992;1996;2002) and post-Jungian (Hillman 1975;1996) literature on the notion of the archetypes; Buber's (1996) conception of relationship as 'I-Thou'; and Rogers' (1996) evocation of 'becoming a person' all helped to describe more richly the dynamics of Athenic mentoring - both in terms of the nature of transformative personal change and the dynamics of the relationship that facilitates it. A major outcome of this research is the differentiation of Athenic mentoring (which facilitates the transformation of a person's 'being') from mentoring that helps to develop what a person 'knows' or 'does'. This differentiation will hopefully contribute to our understanding of the mentoring process, but at the most pragmatic level, will make it easier to navigate the complex and poorly 'mapped' contemporary literature. It is concluded that Athenic mentoring might not be, fully or even partly, recognised until well after it occurs, and that because it involves the pyschodynamic and largely unconscious interplay of one person's dominant archetypes with those of another, it is not something that can be easily orchestrated or arranged. This challenges contemporary notions (Burke & McKeen 1989; Murray & Owen 1991; Cunningham 1993; Hay 1995) that mentoring can be packaged, 'commodified' and paid for in a similar way to coaching and counselling. As a stimulus for further work, it is suggested that the role of mentor can be understood as completing or starting aspects of the development of self that have not been initiated or concluded in the parenting relationship; and the possibility for being a mentor or a mentee continues throughout life, or for at least as long as there remains the possibility that a 'Dream' (Levinson, Darrow, Klein, Levinson & McKee 1978; Levinson & Levinson 1996) can be fulfilled.

<p>Archetypes are used to standardize a way of creating, presenting and distributing health care data. In this master thesis project the open specifications of openEHR was followed. The objective of this master thesis project has been to develop a Java based API for creating and editing openEHR archetypes. The API is a programming toolbox that can be used when developing archetype editors. Another purpose has been to implement validation functionality for archetypes. An important aspect is that the functionality of the API is well documented, this is important to ease the understanding of the system for future developers. The result was a Java based API that is a platform for future archetype editors. The API-kernel has optional immutability so developed archetypes can be locked for modification by making them immutable. The API is compatible with the openEHR specifications 1.0.1, it can load and save archetypes in ADL (Archetype Definition Language) format. There is also a validation feature that verifies that the archetype follows the right structure with respect to predefined reference models. This master thesis report also presents a basic GUI proposal.</p>

<p>Uppsatsens syfte är att analysera och diskutera vad som legat till grund för organisering av arméns insatsförband insatsorganisations år 2009 (IO 09). Hur ser organisationsstrukturen ut och vilka faktorer har påverkat organiseringen av IO 09? Uppgiftens komplexitet innebar att jag närmade mig problemformuleringen från olika perspektiv. Studien omfattar därmed en mångsidig kvalitativ analys av data från både styrdokument och intervjuer.</p><p>Studien visar att det framförallt är de klassiska ”byråkratiska teoretiska” perspektiven som dominerar organisationsdesignen inom arméns insatsorganisation 2009. Vidare förefaller det finnas en arketyp för hur ett förband i armén skall vara organiserat. Denna arketyp omfattas sannolikt av en organisationsstruktur om fyra ledningsnivåer och ett kontrollspann om fyra eller fem enheter i alla nivåer. Signifikant för maskinbyråkratimodellen, vilken identifierats i nio av tio organisationsstrukturer i IO 09, är att denna organisationsdesign underlättar tydliga och klara ledningsförhållanden. Däremot har maskinbyråkratimodellen en del nackdelar såsom att modellen anses vara rigid och svår att förändra. Studien konstaterar därmed en intressant paradox d.v.s. kravet på att organisationerna i IO 09 skall vara modulära och flexibla samtidigt som organisationsstrukturerna i IO 09 antyder något annat. Ett annat resultat som studien visar är att det framförallt synes varit mänskliga faktorer tillsammans med omgivningskaraktäristiska faktorer som dominerat ”processerna” i organiseringen av IO 09, därmed också i allra högsta grad resultatet av hur arméns insatsorganisation 2009 är organiserad.</p> / <p>The purpose of this essay is to analyse and discuss what has been the basis of the organization of the mission-based armed forces in the year of the mission-based organization 2009 (IO 09). What does the organizational structure look like and what factors have affected the organization of IO 09? The complexity of the task demanded an approach to problem formulation from various perspectives. Thus, the study includes a diversified qualitative analysis of data collected from governing documents as well as interviews.</p><p>The study shows that, above all, it is the classic “bureaucratic theoretical” perspectives that dominate the organizational design within the mission-based organization 2009. Furthermore, there seems to exist an archetype with respect to how an army force battalion unit should be organized. This archetype does most likely represent an organizational structure comprised of four levels of leadership and a span of control of four or five units operating at all levels. Significant to the machine bureaucracy model, which has been identified in nine out of ten organizational structures in IO 09, is that this organizational design facilitates distinct and clear leadership conditions. However, the machine bureaucracy model demonstrates some disadvantages such as the fact that it is considered to be rigid and difficult to change. Hence, the study reveals an interesting paradox, that is, the requirements stipulated for the organizations in IO 09 are supposed to be modular and flexible while the organizational structures in IO 09 suggest something else. An additional result showed by the study is that, primarily, it appears that human factors combined with environmental characteristic factors have dominated the “processes” with regard to the organization of IO 09. Consequently, these factors have also seem to generated the outcome with regard to how the army’s mission-based organization 2009 has been organized.</p>

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L’être demeure encore et toujours aujourd’hui un objet extrêmement mystérieux et polémique pour les philosophes comme pour l’individu que nous sommes. Face à la réapparition perpétuelle de cet objet sous la forme d’une interrogation fondamentale, la question est celle de savoir si nous sommes face à un problème insoluble pour la raison ou bien confrontés à un problème méthodologique qu’il convient de relever. Au-delà d’une nouvelle tentative de destruction de la Métaphysique sous toutes ses formes et dans toutes ses dimensions chez les postmodernes, nous devons tenter de réfléchir aujourd’hui sur la véritable positivité du questionnement de l’être. Allant de Kant à Bachelard nous voyons alors s’ouvrir progressivement au cours de l’histoire le chemin d’une autre pratique qui peut se définir ici comme une poïétique de soi. / The “being” remains still and always today an extremely mysterious and polemic object for the philosophers as for the individual who we are. Face to the perpetual reappearance of this object in the form of a fundamental interrogation, the question is to know if we are confronted to an insoluble problem for the reason or if it is a methodological problem which it is advisable to raise. Beyond of a new attempt at destruction of Metaphysics in all its forms and its dimensions by the postmoderns, we must try to reflect today on the true positivity of the questioning of the “being”. From Kant to Bachelard, we are seeing a gradual opening during the history through the way of another practice which can be defined in that case as a self poïetic.

Comment faire un travail scientifique si le chercheur est déjà trop obsédé par son objet d’étude et si, d’ailleurs, ce dernier n’est pas seulement un objet réifié mais doté d’une certaine réalité de l’âme ? La distance délicate entre le subjectif et l’objectif est ainsi l’enjeu principal de cette thèse, une recherche dont le chercheur est un cinéphage devenu cinéphile, qui est hanté par sa passion pour son objet bien vivant qu’est le cinéma de Wong Kar Wai mais qui a envie de vivre symboliquement cette passion. Il s’agit donc de l’équation personnelle d’après C. G. Jung et de cette distance ironique selon Antoine de Baecque. Vis-à-vis d’une telle difficulté méthodologique qui est en fait une occasion très généreuse, une approche empirique et une attitude religieuse se proposent. D’où le chercheur-cinéphile se lance dans un itinéraire homérique, à la recherche de son mythe du cinéma total qui n’est rien d’autre que son archétype du cinéma dont le symbole vivant se veut exactement Wong Kar Wai. Cette recherche devient, au fur et à mesure, une découverte, vu que la nostalgie n’est pas ailleurs, mais chez soi. Dans une telle circumambulation sous la forme d’une mise en abîme, le rapprochement entre une histoire du cinéma et une Histoire du cinéma n’est qu’inéluctable. Re-contextualisés sont les souvenirs personnels du chercheur du cinéaste hongkongais et plusieurs protagonistes rencontrés dans sa cinéphilie (Bresson, King Hu, Langlois, Bazin, Tarkovski, la bande de Truffaut, Dumont, etc.) sur la route et envisageable est une filiation toujours en devenir entre ce qui arrive avant et ce qui vient après. Que ces pages soient une scène de la création-critique et que la fonction cinéphile se manifeste à travers elle. / How to conduct a scientific work if the researcher is himself already incurably obsessed by his study material? This question fits in quite well for the present case, since the PhD student is an inveterate lover of Wong Kar Wai’s cinema. In other words, the situation is that of a cinephage-turned-cinephile — extremely conditioned by a living work inescapably defined by an amorous aura — who is trying to find a way out, in a relatively rational way, that is to say, symbolically, to deal with this entanglement as mise en abyme. Two methodological as well as deontological perspectives are thus drawn on, “the personal equation” adapted by C. G. Jung and “the ironic distance” coined by Antoine de Baecque. Hopefully, the writing of this dissertation could be regarded as a circumambulation whose goal is nothing more than its very process which is a nostalgic yearning for the cinema archetype, or, in terms of André Bazin’s idea(l): the myth of total cinema.

Esta pesquisa tem como objetivo investigar a existência de convergências mitológicas hebraicas e lusitanas em Mensagem, de Fernando Pessoa. A hipótese que nos guia é a de que é possível detectar ressonâncias de mitos hebraicos bíblicos na remitologizacão tal como proposta por Pessoa apontando, a partir daí, a presença de determinados arquétipos literários universais que constituem o arcabouço da obra. Pretendemos mostrar que, em Portugal, há uma necessidade e um anseio latentes da coletividade no sentido de resgatar ―o futuro do passado‖ português, isto é, procurar, de alguma forma, recuperar a atmosfera de apogeu imperialista que marcou a era dos descobrimentos que se acaba com o desaparecimento de D. Sebastião durante a Batalha de Alcácer Quibir e a perda da autonomia portuguesa com a submissão da nação ao reinado de Filipe II, da Espanha. Neste resgate, Pessoa, valendo-se do processo de recuperação de certos mitos e de mitificação de certos fatos históricos, consegue poeticamente, primeiro, fundir mito e história e, depois, romper com o tempo histórico e recriar o mito de Portugal. Consideramos o Sebastianismo e o V Império como mitos norteadores da composição desta obra; o primeiro deles enraizado no Messianismo hebraico profetizado por Isaías e outros profetas; e o último, o V Império, nascido de um sonho do rei Nabucodonosor e interpretado por Daniel. Os principais conceitos que embasam esta investigação são o de remitologização, proposto por Mielietinski (1987); de mito, objeto dos estudos de Mircea Eliade (1989; 1992; 2002; 2004); e de arquétipo, tal como foi definido por Jung (2000) e por Mielietinski (2002). Recorremos à história e/ou mitos dos judeus, sobretudo à Bíblia, e à história de Portugal, também, às obras em prosa de Fernando Pessoa a fim de defender a tese que buscamos comprovar: a de que tanto o povo judeu quanto o povo lusitano são povos escolhidos para acolher o Messias e fundar o V Império. A pesquisa conclui que o mito lusitano do Sebastianismo e do V Império são ―descendentes‖ da mitologia bíblica, ou seja, os arquétipos do inconsciente luso estão etnograficamente vinculados à profunda influência do povo judeu que esteve presente há pelo menos quatro mil anos divulgando a ideia de esperança messiânica na Península Ibérica. / Abstract: This research aims at investigating the existence of Hebraic and Portuguese mythological convergences in Message. The hypothesis that guides us is that it is possible to find echoes of biblical Hebraic myths in myths remythologyzed by Fernando Pessoa, and, as a consequence, to find certain universal literary archetypes which constitute the foundation of this literay composition. We intend to show that, mainly in Portugal, there may be seen a collective latent need and wish to rescue the Portuguese ―future of the past‖, searching to recreate the atmosphere of Imperial apogee that dominated Portugal at the time of the Maritime Discoveries, whose period of decadence starts with the disappearance D. Sebastião in Africa during the Alcácer Quibir Battle and the subsequent 60-year domination of Portugal by the Spanish administration, the Filipe II reign. To achive his poetic goal, Pessoa makes use of a process that recreates certain myhts as well as mystifies certain facts of the history of Portugal and, in consequence, promotes a rupture with the historical time and a recreation of the myth of Portugal. The Sebastianism and the Vth Empire are considered the guiding myths in Message. Sebastianism is rooted in the Messianism, as it has been foretold by Isaias (among other prophets) and the Vth Empire is rooted in Daniel‘s interpretation of Nabucodonosor‘s dream. The development of this study is grounded on Mielietinski‘s (1987) concept of remythologization, Eliade‘s studies (1989; 1992; 2002; 2004) on the myth and the sacred, as well as Jung‘s (2000) and Mielietinski (2002)‘s concept of archetype. We study the history of the Hebrews, especially the Bible, and the history of Portugal, and also the essays written by Pessoa, in which the Poet himself defends the idea of Jews and Portuguese as being the people elected to receive the Messiah and to set up theVth Empire. The research concluded that the Lusitanian myth of Sebastianism and the Vth Empire are ―descendant‖ of biblical mythology, that is, the archetypes of the Portuguese unconscious are ethnographically linked to the profound influence of the Jewish people in which it has been present for at least four thousand years, spreading out the idea of messianic hope in the Iberian Peninsula.