Esta tese trata da formação universitária dos jornalistas, observada no âmbito de duas universidades federais brasileiras. O estudo procurou compreender como os valores sociais hegemônicos e os sistemas classificatórios de diferença se imiscuem nos processos de ensino e aprendizagem do jornalismo, perpassando os saberes de profissão, as práticas pedagógicas e as relações interpessoais, interseccionados aos paradigmas e epistemologias dominantes que funcionariam como dispositivos de restrição à compreensão dos fenômenos sociais contemporâneos. Destarte, buscou entender como os saberes para a profissão ensinados na universidade são perpassados pelos regimes de verdade do poder disciplinar (FOUCAULT, 2012) que incidem nas possibilidades de leitura e narração da realidade, bem como nos encontros com a alteridade. Para essas compreensões, foram adotadas as perspectivas teóricas de viés epistemológico que concebem o jornalismo como uma forma de conhecimento social (GENRO, 1987; MEDITSCH, 1992; 2012; 2014), associadas a outras áreas do conhecimento denominadas de epistemologia da alteridade (PELÚCIO, 2012; MISKOLCI, 2012). As “lentes” conceituais de Foucault, da filosofia da ciência, dos estudos póscolonialistas, feministas e queer também foram norteadoras para pensar como o híbrido poder-saber opera produzindo normatividades, enredado a diferentes instâncias e ao próprio Jornalismo. Por essas perspectivas teóricas foi possível perceber que os tipos de conhecimento jornalístico (seja na forma das notícias, nas teorias ou nas práticas de ensino) (MEDITSCH, 2014) são perpassados por uma racionalidade constituída de forma predominante a partir de um paradigma (moderno/positivista) e de um sistema-mundo (capitalista, masculinista, racista, heterossexista, ocidentalista), os quais estabelecem os valores que legitimam o saber como verdade. O método de pesquisa foi inspirado na etnografia, aplicando a técnica da observação participante, com descrição densa, no acompanhamento de disciplinas teóricas e práticas de seis turmas de graduação. Entre as constatações do trabalho está a de que as convenções sociais hegemônicas, acionadas pelos jornalistas no processo de produção de notícias, também resultam de uma formação universitária cujas bases repousam em paradigmas restritivos ou limitados no seu potencial de compreensão mais ampla e complexa dos sujeitos e das relações sociais contemporâneas. Neste sentido, a estrutura da universidade e as práticas pedagógicas, bem como os arcabouços conceituais utilizadas no ensino das teorias e práticas da profissão, não têm potencializado que o conhecimento do Jornalismo desenvolva seu potencial crítico e revolucionário (GENRO FILHO, 1987). Deste modo, resulta em uma formação limitada na potencialização da capacidade de agência dos profissionais, do exercício da práxis e das condições de encontro com a alteridade, contribuindo com a reprodução simbólica de racionalidades dominantes que forjam desigualdades sociais na cultura. / This thesis is about the university formation of journalists, which was observed in two federal Brazilian universities. The study has searched for the understating of how the hegemonic social values and the classificatory system of differences affect the teaching and learning processes of Journalism, permeating the knowledge of this profession, the pedagogical practices and interpersonal relationships, intersected to the paradigms and dominant epistemologies which would work as restriction devices to the understanding of contemporary social phenomenon. Thus, it has attempted to understand how the professional knowledge taught at university is permeated by the truth regimes of the disciplinary power (FOUCAULT, 2012) which focus in the possibilities of reading and narration of reality, as well as in alterity meetings. To reach these understandings, theoretical perspectives of epistemological bias were adopted, which conceive journalism as a form of social knowledge (GENRO, 1987; MEDITSCH, 1992; 2012; 2014), associated to other areas of knowledge called epistemology of alterity (PELÚCIO, 2012; MISKOLCI, 2012). The conceptual “lenses” of Foucault, of science philosophy, of the post-colonial studies, feminist and queer studies were also guiding for thinking how the hybrid power-knowledge operates producing normativity, entangled to different instances and to Journalism itself. Through these theoretical perspectives, it was possible to realize that the stances of journalistic knowledge (be it in the form of news, theories or teaching practices) are permeated by a rationality that is built predominantly through a paradigm (modern/positivist) and through a world-system (capitalist, sexist/male-centered, racist, heterosexist, eastern), which stablish the values that legitimize the knowledge as truth. The research method was inspired by ethnography, applying the participant observation technique, with dense description, while accompanying theoretical and practical courses of six undergraduation classes. Among the findings of this thesis is the fact that social hegemonic conventions, driven by journalists in the news making process, also result from a university formation whose basis rest in restrictive or limited paradigms in its comprehensive potential of the subjects and social contemporary relations. In this sense, the university structure and pedagogical practices, as well as the conceptual frameworks used in teaching of theories and practices of the profession, have not enhanced that Journalistic knowledge develops its critical and revolutionary potential (GENRO FILHO, 1987). In this sense, it results in a limited formation of the professional’s potential capacity of agency, praxis’s exercise and conditions of meeting with alterity, contributing with the symbolic reproduction of dominant rationalities which forge social inequalities in culture.

O percurso desta tese partiu de uma inquietação, decorrente do encontro com um processo de trabalho no campo da clínica das psicoses, referente à necessidade de que algo (relacionado ao trabalho clínico com a psicose) ganhasse passagem. No campo de produções na cultura, delineou-se a questão da pesquisa: a articulação entre uma vivência da dimensão do excessivo e a subsequente necessidade de produzir uma perda no campo do Outro, por meio da produção de um saber, de algo endereçável. Perguntamo-nos sobre os efeitos desses encontros com o excessivo, quando o sujeito estaria na condição de testemunha de uma vivência alheia que lhe chegaria através de produções culturais (orais, escritas, imagéticas) deles decorrentes. Buscamos, na psicanálise freudo-lacaniana, as articulações teórico-conceituais para sustentar a formulação relativa à (re)inscrição da disjunção, que separa e coloca em relação (ao modo de uma torção, como a da Banda de Moebius) os campos do sujeito e do Outro, e que teria se suspendido em uma vivência do excesso. Refletindo sobre a produção de um saber, trabalhamos com as noções de experiência, testemunho, transmissão e endereçamento, tomando, além de elementos da literatura de testemunho e de fragmentos da criação de filmes, a produção do CD com livreto Minha Longa Milonga – 12 Canções para Keidânia, do artista porto-alegrense Claudio Levitan. O percurso da pesquisa nos permitiu concluir que haveria uma peculiaridade nessas produções, a saber, a força da dimensão de permanência com que são dotadas, no sentido de replicar, naquele que as receberia, tanto a vivência de um excesso, quanto a necessidade subsequente de fazer algo com isso, de seguir inventando palavras. Dessa forma, o circuito se recolocaria: um novo saber se produziria e assim sucessivamente, da forma como a cada um fosse possível tornar própria uma experiência, transmitindo-a. / The path to this thesis arose from a certain disquietude due to encountering a work process in the field of clinic of psychoses, referring to need that something (related to clinic work with psychoses) gain passage. In the field of cultural production, the focus of the research was delineated: the articulation between living in the dimension of the excessive and the subsequent need of producing a loss in the field of the Other, by creating knowledge, something addressable. We asked ourselves about these encounters with the excessive, when the subject is in a condition of witness of somebody else’s experience which they would receive through cultural productions (orally, in writing, in imagery). We search, in freudian lacanian psychoanalysis, the theoretical-conceptual articulations to support the formulation relative to the (re)inscription of the disjunction, that separates and puts the subject and the Other in relation (as in the twisting of a Möbius strip), and that was suspended in during the experience of the excess. Reflecting upon the production of knowledge, we work with the ideas of experience, bearing witness, transmission and addressing, taking elements from the literature and fragments of movie productions, and also from the production of the CD and Booklet “Minha Longa Milonga – 12 Canções para Keidânia” from the artist from Porto Alegre, Claudio Levitan. The route that this research took, allowed us to conclude that these productions bear a peculiarity, which is the power of the dimension of permanence that they possess, in the sense of replicating, in the one that receives them, not only the experience of an excess, but also the subsequent need of doing something with it, to continue inventing words. Then, the circuit is repositioned: a new knowledge is produced and so forth, making it possible to make an experience one’s own, and transmit it forward.

Orientador: Pedro Laudinor Goergen / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-06T12:17:07Z (GMT). No. of bitstreams: 1 Barbosa_Vanderlei_D.pdf: 22158659 bytes, checksum: bab7db80eacae29ead004134e0224607 (MD5) Previous issue date: 2006 / Doutorado / Historia, Filosofia e Educação / Doutor em Educação

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / Essa dissertaÃÃo objetiva compreender a questÃo das relaÃÃes humanas numa perspectiva filosÃfico-existencial a partir da obra O ser e o nada de Jean-Paul Sartre, cuja contribuiÃÃo apresenta como constitutiva a sua dimensÃo de conflito. Tal tema à exposto em quatro capÃtulos. No primeiro, âDa ExistÃnciaâ, tratamos da ruptura sartreana com as ontologias substancialobjetivas e da sua proposta de uma ontologia fenomenolÃgico-existencial como condiÃÃo de possibilidade para abordar filosoficamente a categoria do outro. No segundo capÃtulo, âSubjetividade e ConsciÃnciaâ, ambicionamos esclarecer o alcance conceitual sartreano a propÃsito das existÃncias diferenciadas (Em-si e Para-si) e das possibilidades das atividades existenciais (liberdade e autonomia de escolha) para compreender a dicotomia presente nas relaÃÃes intersubjetivas. No capÃtulo terceiro, âO Ser-Para-Outro: A Alteridadeâ, à exposto a estrutura do Ser-Para-Outro e o sentido para o existir-com-os-outros. De modo especial, o tema do olhar aponta para a dimensÃo conflituosa em que està enredada a temÃtica da intersubjetividade no autor em pauta. No Ãltimo capÃtulo, âConflito: O Sentido Original da Intersubjetividadeâ, demonstramos a relaÃÃo entre o conflito nas relaÃÃes intersubjetivas e o projeto do Para-si ensejando objetivar plenamente o Em-si e o Para-outro. Refletimos, tambÃm, sobre o posicionamento da tradiÃÃo filosÃfica ocidental que equacionou conflito e violÃncia e o redimensionamento do problema em Sartre ao explicitar a importÃncia da aceitaÃÃo do conflito como possibilidade da subjetividade constituir-se na condiÃÃo de sujeito, enfrentando o dilema do encontro com o diferente como um desafio da condiÃÃo humana. / This dissertation intends to comprehend the matter over human relations on a philosophical existential perspective as from the point of view of Jean-Paul Sartre in Being and Nothingness, presenting a constitutive contribution to its dimension of the conflict. Such theme is presented here in four chapters. At the first one, âthe pursuit of beingâ, we deal with the rupture of Sartre towards the substantital and objectives ontologies, as well as with his proposal about a phenomenological existential ontology as a condition of possibility to approach philosophically the category of the other. At the second chapter, âSubjectivity and Conscienceâ, we set our heart on clarifying the conceptual reach of Sartre about the Dialectical Concept of Being (In-Itself and For-Itself), and about the possibilities of the existential activities (freedom and autonomy of choice) to understand the dichotomy existing in the intersubjective relations. At the chapter three, âBeing-For-Other: Alterityâ, is revealed the structure of the Being-For-Other, as well as the meaning of being-with-others. On a special way, the theme of looking at points out to the conflictual dimension in which is mixed upo the set of topics of the intersubjectivity of the author we are studying. At the last chapter, âConflict: The Original Meaning of Intersubjectivityâ, we demonstrate the connection with the conflict in the intersubjective relations and the project of the For-Itself expressing plainly and objectively the In-Itself and the For-Other. We also considered about the position of the philosophical occidental tradition, which has solved conflicts and violence, as well as the and the proportion of the problem in Sartre detailing the importance of the acceptation of the conflict as a possibility of the subjectivity to constitute the condition of being, confronting the dilemma of the struggle with the different as a challenge of the human condition.

A partir da Teoria dos Cronotopos, concebida por Mikhail Bakhtin, esta tese busca mostrar os modos pelos quais a fusão de tempo/espaço determina o enredo e as posturas das personagens em sua interação com o Outro, na obra Os Senhores, de Gonçalo M. Tavares. Vivendo como indivíduos descentrados, segundo lógicas próprias, as personagens também apresentam problemas identitários e de relacionamento com a alteridade. Além disso, por meio da análise dos elementos composicionais dos discursos e do estudo dos protogêneros pretendemos estabelecer o sentido final da obra, conectando-a à realidade do homem contemporâneo. / From the ideas conveyed by Mikhail Bakhtins Theory of Chronotopes, we seek to demonstrate the ways through which the fusion of time/space determines both the plot and the characters postures in their interactions with the alterity, in the series Os Senhores, written by Gonçalo M. Tavares. The fact of living as off-centered individuals, with their peculiar forms of logic, also causes them to present identity and relationship problems with the Other. Besides, through the analysis of the elements which constitute their discourses, parallel to the study of the prototypes, we intend to establish the ultimate meaning of the contents in the stories, connecting them to the contemporary mans reality.

Orientador: Matteo Bonfitto Júnior / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-19T14:56:05Z (GMT). No. of bitstreams: 1 Santos_AndreaPaulaJustinodos_M.pdf: 7621941 bytes, checksum: 76d51270c2813b9ad4902e1c4efff5e0 (MD5) Previous issue date: 2011 / Resumo: Esta dissertação tem como objetivo verificar a influência de Eugenio Barba e do Terceiro Teatro na América Latina. Com esse intuito, o estudo foca o trabalho de três grupos latinoamericanos que, em algum momento de suas trajetórias, entraram em contato com essas idéias: o Yuyachkani (Peru), o Teatro de los Andes (Bolívia) e o LUME (Brasil). A princípio, é realizado um levantamento histórico-crítico sobre o contato do Odin Teatret na América Latina, a partir da segunda metade da década de 70. Há uma reflexão sobre essa primeira fase, durante a década de 80, que se caracteriza como o período em que as primeiras polêmicas surgiram, e questões sobre colonialismo e imitação aparecem em textos e observações críticas. Durante este estudo houve a preocupação em considerar as diferenças existentes não em uma América Latina, mas nas muitas culturas latinoamericanas materializadas no trabalho dos grupos estudados. O segundo capítulo centrou-se no trabalho de cada grupo especificamente, considerando os diferentes contextos e dinâmicas nas quais esses encontros ocorreram. No último capítulo, partindo da junção dos textos teóricos com a experiência prática da pesquisa de campo realizada, os diferentes níveis de negociações que houve nesses encontros foram verificados. O objetivo deste trabalho foi de não apresentar respostas para as inúmeras perguntas que surgiram, mas realizar uma contribuição para as reflexões sobre esse período dentro da história do teatro latinoamericano / Abstract: This dissertation aims at verifying the influence of Eugenio Barba and the Third Theatre on Latin America. In order to achieve this goal, it was decided to focus on the work of three Latin American theatre groups: Yuyachkani (Peru), Teatro de los Andes (Bolivia) and LUME (Brazil). At first, on chapter one, a historical-critical gathering of facts was made about the contact between Odin Teatret and Latin America since the second half of the seventies. There is a reflection upon this first phase, which covers the decade of the eighties, because that was a period where the first polemic facts arose and words such as colonialism and imitation appeared in some articles about this relationship. This analysis was made by taking into consideration that there is not one Latin America, but many different cultures embodied in the work of these theatre groups. On the second chapter, the work and the different contexts and dynamics of each of the groups were taken into account in order to analyze this contact. On the last chapter, by the junction of theory and field research, the different levels of negotiation that occurred through this contact were verified. The aim of this work was not concerned with finding answers to the questions that came forth, but to contribute to the reflections about this specific period on Latin America Theatre history / Mestrado / Artes Cenicas / Mestre em Artes

Language is a central concern of science fiction. From first contact to interstellar warfare, stories about aliens inevitably raise questions of communication. But how do we conceive of alien languages within the constraints of human language? And what do depictions of alien languages reveal about our own language use? Several studies have established the significance and magnitude of the theme of language in (predominantly twentieth century western) science fiction. Building on these studies, I combine macro-analysis with close reading to argue that these alien languages fall on a spectrum of alterity. Within this spectrum, I organise these languages into three distinct gradations of alterity: they help to define their speakers as alien people, creatures or inscrutable beings. The languages of alien 'people’ are structurally similar to our own, and explore the socio-political relationship between language and culture. Those of ‘creatures’ are radically, physically unlike human languages and explore the boundary between humans, animals and aliens. Finally, the languages of ‘beings’ are incomprehensible and prone to spiritualisation. They bring to light the aspects of experience we deem beyond language. This typology provides a framework through which to explore the major themes and questions regarding language, humanity and alterity in science fiction. By presenting these categories in increasing degrees of alterity, I aim to demonstrate that language, like the figure of the alien, is a fundamentally anthropocentric concept. Each category identifies different facets of our language use that simultaneously alienate and define us.

This comparative analysis is based on Nelly Alards novel Moment d’un couple from 2013 and its source of inspiration being La femme rompue of Simone de Beauvoir. These novels do both demonstrate marriage as a constitution and what happens to it when an infidelity takes place. This is thus a feminist analysis of the reaction and presentation of the betrayed woman and her way of coping with this new found situation she founds herself in. Alards narrative voice makes continuous reference to beauvoirian feminism. Beauvoir’s féminist theory is hence essential for this study as well as our source for theoretical framework as we aim to conduct an analysis using her elaborated terminology as a pivotal factor. Her conception of « The Other » is central for feminist theory as it focuses on the given female role in a patriarchal society. It is hence of relevance that Beauvoir published a novel by which that of Alard is said to be inspired. Whereas Beauvoir presents a character who herself normalises infidelity, and finds herself in second place, Alard presents a modern and more independent character. The crucial contrast is presented through Beauvoir’s normalisation of infidelity and Alard’s normalisation of violence against women.

While psychological practice continues to expand, the sobering decline of mental health identified by Hillman and Ventura (1993) is evidenced by increased rates of suicide (Weir, 2019; Hedegaard, 2021; Stone et al., 2018) and psychopathology (Blue Cross Blue Shield Association, 2018; Twenge et al., 2010). Charles Taylor identified, in the same time frame as the noted decline of mental health, a malaise of modernity (1991), that is, the loss of meaning and transcendence in the modern world. Throughout the history of psychology and Western thought and culture, increased rates of psychological distress certainly coincide with what I will refer to as the malaise of psychology: the reliance on immanence-based theories that locate meaning and purpose within (i.e., emergent from) persons themselves, as opposed to being anchored in any genuine transcendence, that provides meaning and purpose to persons by calling them out of themselves, to something higher. Psychological practice has, ironically, come to reject the autonomous individual in favor of a socially/relationally constructed persona while at the same time locating the source of meaning and truth within the individual person and honoring the individual desires and needs as the definitive source of the meaning of life itself. This movement contrasts sharply with a genuinely transcendent approach which recognizes the importance, and even grants the ontological status, of higher goods and commonalities, that is, the existence of something higher in our humanity itself that calls us at once into being and into responsibility. I will propose that to remedy the malaise of psychology, we must locate the foundation of meaning, purpose, healing, and transformative change in our ethical obligations and responsibilities toward others, a recognizing and striving towards being for the other (e.g., P. Marcus, 2008) as opposed to being simply for oneself, within oneself, and, thus, merely with the other. Furthermore, I argue that being for the particular other cannot occur unless human beings are genuinely responsible moral agents capable of an individual power and potential to act for the sake of that responsibility (Williams et al., 2021). That is, only in the transcending encounter with the other wherein we are called out of our self to something greater beyond us can we achieve fundamental and lasting change in mental health and healing for self and others. I will support this assertion by drawing on the work of Emmanuel Levinas, Charles Taylor, and C. Terry Warner, as well as others. Psychology, I will argue, must include this conception of an inherently moral system of human relationships in which each human being is responsible (i.e., able to respond) to the felt moral imperative from the other. Such obligation one might only be able to fulfill as one is attuned to and disposed to be for the other. This mode of being is distinctly not a systemic, nor a technological, solution to be achieved by strategic inner change or insight. Rather, it consists in the recognition and amalgamation of many individual acts of being for the other—by unique individuals for the sake of other unique individuals. I will end by outlining one possible model of application of this approach to clinical practice, viz., Alterity Focused Therapy© proposed by Burdge, Burdge, and Major (2022).

Yes / There is increasing demand for work-based learning experiences to form part of undergraduate degrees concerned with working with people. Social justice and anti-oppressive practice underpin the philosophies of many such degrees which attract students with the promise of working within diverse communities and with the marginalized and vulnerable. Benefits to students include the development of a professional identity, an anti-oppressive approach and culturally competent practices. Despite this, critical approaches to work-based learning highlight ways in which the student can be colonized by dominant values via ‘cultural voyeurism’. This can lead to power inequalities being replicated and perpetuated by the student rather than challenged. The roles of identity and alterity in these learning processes are examined and the concept of professional identity is questioned. The article concludes that the tasks of negotiating identity and alterity are characterized by uncertainty and unfinalizability, and that the notion of cultural competence is itself problematic.