Bentinho não é um personagem completamente inocente em suas memórias autobiográficas. Apesar de se colocar na posição de vítima, algumas atitudes suas dentro do romance Dom Casmurro, de Machado de Assis, são capazes de acusar o narrador de primeira pessoa de outras coisas além da imagem que pretende fazer de marido traído. Desta forma, este trabalho vai investigar como o personagem, através de sua versão casmurra, sai da posição de acusador para a de réu. Veremos como o personagem, que tem o poder da narrativa nas mãos, ironicamente trai a si mesmo, deixando-se mostrar, mesmo que sem claramente perceber, suas características acusatórias. Assim, encontraremos nele não só um personagem ciumento com toques de loucura, mas também uma pessoa tão dissimulada e manipuladora quanto Capitu, sua namorada e depois esposa a quem julga e condena ao longo do romance. Ser como ela leva Bento ao mesmo destino da moça: a solidão e o exílio que, no caso dele, acontece, em sua própria terra natal. Há ainda um segundo corpus sobre o qual esta análise se debruça: a microssérie Capitu (2008), exibida pela TV Globo em comemoração ao centenário de morte de Machado de Assis. Mostraremos como o trabalho audiovisual dirigido por Luiz Fernando Carvalho levou para a televisão as orientações de Machado de Assis, mantendo o mistério do Bruxo do Cosme Velho. Além disso, a microssérie também traduz em imagens a ideia de que Bentinho é um reflexo, um desdobramento de Capitu. / Bentinho is not a completely innocent character in his autobiographical memories. Despite posicioning himself as victim, some attitudes of him inside the novel Dom Casmurro, written by Machado de Assis, are able to accuse the first-person narrator of other things besides the image of betrayed husband that he wants to show. Thus, this study will investigate how the character, through his cranky old version leaves the accuser position for the defendant. We will see how the character, who has the power of the narrative in his hands, ironically betrays himself, showing, even without clearly see, his accusatory characteristics. Thus, we will find in him, not only a jealous character with some madness, but also a person who is as disingenuous and manipulative as Capitu, his girlfriend, an then, the wife who is judged and sentenced throughout the novel. Being like her, gives Bento the same destination of the girl: loneiness and exile that, in his case, happens in his own homeland. There is a second corpus on which this analysis focuses: the miniseries Capitu (2008), displayed by TV Globo in celebration of the centenary of the death of Machado de Assis. We will show how this audiovisual work directed by Luiz Fernando Carvalho presented on television the Machado de Assis guidelines, keeping the mystery of the Bruxo do Cosme Velho. In addition, the miniseries also translates into images the idea that Bentinho is a reflection, a breakdown of Capitu.

Homo Perfidus: An Antipathology of the Coward’s Betrayal identifies and speaks to an ethical and methodological lacuna in western metaphysics with regards to betrayal. Following Levinas’ call for an ‘Ethics as first philosophy,’ my research question is: ‘How can I think of betrayal responsibly?’ I offer to approach betrayal as an accusation, one that comports an excessive hatred towards the identified ‘traitor.’ Suspending its moral vilification, I construct a broadly phenomenological method – which I call ‘antipathology’ – that proposes to take this hatred seriously; not as the sign of a lack to be filled or purloined with shame, but of a communication to respond-to. Tracking western thought’s metaphysical engagements – mainly via Kant, Hegel and Heidegger – my antipathology witnesses an exceedingly systematic muting of this hatred. Such a principled effacement of hatred’s signs is the very mechanism by which western thought “de-problematizes” betrayal, appropriating its otherness for its own metaphysical ends. To those ends, betrayal ceases to be an event and becomes its ‘prefiguration,’ a twist on an assumed temporal and causal progression. I focus here on the coward’s betrayal, broadly defined as secession from a principle – seen to give cohesion and legitimacy to a ‘Whole’ – of which this traitor was nevertheless an integral part until the event of her betrayal. Antipathology follows young Hegel’s ‘antisemitic’ association of the “Jewish spirit” with a principle of alienation and secession, a vain and hateful self-assertion that only “Christian spirit” can successfully negate, turning this drive for hateful dissociation to one of loving association (with progressively diminishing “remainders”). Reading modern philosophy’s treatment of the skeptic I show how her doubt can be appropriated and turned to ‘Truth’ in the same way that the Jews’ hateful and cowardly betrayal can be turned to absolute faith/love; what Hegel calls “negating the negation.” Both ‘Jew’ and ‘Skeptic’ here become antibodies in a process through which a ‘Whole’ slowly becomes immune, or insensitive to, the threat of future interruptions: outside of this process – offering no ‘Whole’ of their own – their respective interruptions are seen as expressions of vanity, of a ‘self’ that breaks-away from the bonds of belonging and love in a fit of gratuitous hatred and doubt; all in the name of a “who knows what” that for Hegel, as well as for Kant and Heidegger, amounts to precisely ‘Nothing.’ I conclude by a performative ‘antipathological’ reading of Dante’s Inferno alongside Kafka’s In the Penal Colony: while Dante, as a faithful ‘Christian’ witness to Divine Justice (Hell), desires to internalize the Truth of God, progressively renouncing the vain resistances of a ‘self’ not yet fully reconciled to God’s Being (the theological ‘Pleroma’ of the ‘Whole’), Kafka’s nameless traveler, as a skeptical ‘coward-witness,’ not only remains “unconverted” but also causes the violence that is implicit in the Dante-esque ‘progression’ to show itself. ‘Faith’ is here shown as progression from one betrayal-event to another, all of which require the believer to sacrifice another part of their resistance to the demands of the ‘Whole’ until no such resistance remains (or, at least, felt/expressed). Similarly, the Dante that begins his journey weeping for the suffering of Hell’s sinners, ends up kicking one of them in the face; deliberately, yet without hatred, as if it were a mere rock on the road. The coward’s betrayal consists in her ‘vain witness’ to time as rupture, as event, as the opening that puts her previous beliefs and attachments in radical question. The hatred towards the coward and the accusation of ‘traitor’ mark this question as a threat to the ‘Whole;’ a mark that, approached antipathologically, can open a discourse concerning the violence (and self-violence) that was and is necessary to keep the ‘Whole,’ through a narrated causal-historical time, from breaking apart. Painful and dangerous, this approach is, nonetheless, the only way to keep a system that abolished all ‘positions to complain’ from being equated with a ‘wholly just’ system; or to keep a knowledge-machine that successfully tames all doubts from being absolved.

M.A. (Clinical Psychology) / Disappointments in romantic relationships can have distressing and prolonged cognitive, emotional and behavioural effects. This study explored such disappointments in the form of betrayal, rejection and the accompanying beliefs, emotions and behaviours using the Rational Emotive Behaviour Therapy theoretical framework. A theory-building positivistic case study design was implemented. Five participants completed a quantitative measure of REBT beliefs, the Shortened General Attitudes and Beliefs Scale, and participated in a semistructured interview. The experience of a romantic betrayal or rejection elicited greater irrational than rational beliefs, and more dysfunctional than functional outcomes (emotions and behaviours) for each participant. The implications for clinical practice are discussed using the REBT theoretical framework.

The purpose of this study was to discover and describe the structure and essential meaning of the experience of betrayal in intimate relationships. Previous and current research has directed much attention to the consequences and effects of betrayal in relationships, however the essential experience of the phenomenon of betrayal has received less attention. The experience of betrayal was approached from a Kleinian perspective. A review of the literature revealed that betrayal per se is less frequently found in psychological texts although extensive reference to the construct is found in the field of sociology, in texts on deviance (Ben-Yehuda, 2001). However, inherent aspects of the phenomenon may be recalled for the purposes of this study, notably trust and loyalty. Trust is considered to be an intrinsic variable in the phenomenon of betrayal. Loyalty appears to be an interchangeable variable and is briefly included in this study. Trust as a significant aspect in the establishment of human relationships was discussed with reference to relevant psychological paradigms. The bridge to Kleinian theory was formed using trust as a fundamental aspect of the primary mother-infant relationship. Further exploration of core Kleinian constructs and Klein’s developmental positions, were also integrated in elucidating the phenomenon of betrayal in intimate relationships. Being qualitative in nature, the experience of betrayal was explored using research principles of grounded theory (Strauss&Corbin, 1990/1998) for the purposes of data reduction, analysis and generation of theory. In addition, the qualitative research interview, proposed by Kvale (1996), was used to collect the data. In-depth interviews with five participants and a second interview with one of the participants were conducted. The participants were unknown to myself as the researcher, prior to commencing the study and they were formally approached by three fellow practising psychologists. Furthermore, the study of the experience of betrayal included verification of the transcribed interviews by the participants, prior to data reduction and analysis. In this manner, opportunities for further reflection and an enhanced understanding of the experience of betrayal were provided. The core category which emerges from this inquiry is a sense of alienation which individuals experience as a result of betrayal in intimate relationships. Therefore, contrary to Klein’s extensive emphasis on intrapsychic processes, the interpersonal nature of individuals cannot be excluded or underestimated. These findings specifically contribute to Kleinian theory, social psychology, sociology, theology and psychotherapy. In this study the participants’ experience of betrayal, the consequences for the participants themselves and the outcome of the relationships were addressed. Furthermore, the significance of cognitive processes in adulthood and the theoretical implications of the relational phenomenon of betrayal for further research were mentioned. Contributions to Klein’s theory as well as a critical review of the research methodology and a critique of the strengths and limitations of this study were also included. / Thesis (PhD)--University of Pretoria, 2007. / Psychology / PhD / Unrestricted

[pt] O presente trabalho desenvolve um campo de pensamento e ação intitulado tradição delirante. A tradição é pensada aqui a partir de sua relação com a traição - traição como ato de invenção. O delírio é desenvolvido como ponto de vista crítico sobre leituras exclusivamente institucionais de cultura no Brasil. A traição é a invenção de uma outra língua, de uma língua menor, marcada por suas linhas de força de criação. A criação é pensada como modo de produção de resistência. A resistência é um ato de afirmação da diferença diante da sociedade de controle e do biopoder. O corpo é visto como um coletivo de ações e de forças. O corpo é o espaço onde a contemporaneidade se presentifica. É no corpo e pelo corpo que as forças - ativas e reativas - realizam suas realizações do real. Aqui são analisadas algumas produções e alguns produtores de arte que, a partir de suas ações corporais criam na experiência de produção de diferença, seus locais de resistência. Essas produções são pensadas para além de seus contextos exclusivamente históricos, cronológicos, produções e produtores são pensados como ações da contemporaneidade. A contemporaneidade extrapola o recorte cronológico e estabelece a lógica corporal do instante como campo de atividade e realização. Esses corpos que resistem, a partir de sua precariedade afirmativa, produzem as diferenças que explicitam a necessidade da resistência num contexto onde o capital se coloca contra a vida. Essas produções e produtores de arte afirmam a vida a partir de suas necessidade de produção de diferença. / [en] The present work develops a thought field and action entitled delirious tradition. The tradition is thought here starting from its relationship with the betrayal - betrayal as invention act. The delirium is developed exclusively as critical point of view on readings institutional of culture in Brazil. The betrayal is the invention of another language, of a smaller language, marked by its lines of creation force. The creation is thought as way of resistance production. The resistance is an act of statement of the difference before the control society and of the biopower. The body is seen as a collective of actions and of forces. The body is the space where the contemporaneity achieves itself. It is in the body and for the body that the forces - active and reactive - they accomplish its accomplishments of the Real. Here are analyzed some productions and some producing of art that, starting from its corporal actions they create in the experience of production of difference, its resistance places. Those productions are thought for besides its contexts exclusively historical, chronological, productions and producers are thought as actions of the contemporaneity. The contemporaneity extrapolates the chronological cutting and it establishes the corporal logic of the instant as activity field and accomplishment. Those bodies that resist, starting from its affirmative precariousness, produce the differences that explicit the need of the resistance in a context where the capital is placed against the life. Those productions and producing of art they affirm the life starting from its need of production of difference.

This diploma thesis attempts to outline the image of Judas in a long-lasting tradition and follows the references of this character in canonical and non-canonical reports. It is an extension of the author's bachelor's thesis, which was dedicated to the analysis of biblical and Gnostic texts concerning the figure of Judas. For this reason, the author does not deal with a detailed analysis of these texts in this work and directly refers the reader to it (the work is available for inspection in the Repository of Final Theses of Charles University). The first chapters are devoted to reports from the Gospels and Paul's works, which the author serves primarily as a springboard for the introduction of various conceptions of the person of Judas, and which became the basis for the development of a tradition in the following centuries. In addition to canonical messages, the author encounters motives from non-canonical and apocryphal texts related to Judas, which have influenced the tradition of perception of one of Jesus' disciples to a similar extent. One of the subchapters is also devoted to the text of the Book of the Cock, which is not available in Czech, and to not very well-known topics that have not been very successful in the official church tradition. In the following chapters, the author identifies...

"It's terrible. You can't trust anyone anymore." - Dawn Butler In this dissertation I concern myself with a phenomenon of betrayal within field of psychology. Despite the fact that examples of violations or betrayals of trust are manifold, relatively little theory exists regarding dynamics of trust, context-specific perception of betrayal or ability to predict violation of trust be- fore it actually happens. Overall there is significant gap in our knowledge about betrayal, despite its obvious prevalence in human behaviour. There are several approaches to betrayal ranging from evolutionary psy- chology to organizational psychology. Nevertheless this area lacks some unified approach and grasp of the problem. In my work I try to explore and build upon all these theories to answer following questions: (1) Is betrayal context-specific? Does certain context trigger perception of certain behaviour to be viewed as betrayal? (2) What role does intentionality play in perception of betrayal? In what contexts is intention even relevant? (3) Are we able to predict betrayal? Are there some emotional or communicational clues of upcoming betrayal? In the research part of this thesis I further examine betrayal in four differ- ent ways. I ask about colour-association to betrayal to examine their prevailing emotion...

This essay is a literary analysis of the childhood sexual abuse trauma in The Perks of Being a Wallflower and its possible usefulness in the EFL classroom. Previous scholarly work has lacked in discussing how abuser closeness and a female perpetrator have affected the main character Charlie’s trauma. Therefore, theories regarding female perpetrated sexual assault and betrayal trauma have been applied and it has been concluded that many of the harmful effects of these theories correspond with Charlie’s behaviours. By reading and working with the novel through critical pedagogy, which according to Antero Garcia concerns exploring what is beneath surface level, students are offered multiple ways in which they can deal with their emotions whilst improving their language skills (96). In addition, trauma-informed teaching can be used for students to understand trauma consequences, implied trauma and to prevent students being retraumatized. The epistolary format also shows students that reading and writing about one’s emotions, through bibliotherapy and scriptotherapy, can improve one’s mental health and help one feel less alone in experiencing difficult situations or emotions.

Sexual violence (SV) is a pressing concern in the United States. SV (i.e., unwanted sexual contact, coercion, and wanted or unwanted penetration of another). Individuals with minoritized sexual, racial/ethnic, and gender identities experience worse psychosocial outcomes than their majority counterparts. People with multiple marginalized identities have been shown to experience traumatic events at greater rates and with significantly different outcomes compared to those with one minoritized identity. Cultural betrayal trauma theory proposes that these differences in mental health outcomes may be explained in part by a shared cultural identity between a SV perpetrator and victim, which is posited to exacerbate mental health symptomology. This study's sample consisted of 276 participants who were over the age of 18 and identified with both minoritized sexual and racial/ethnic identities. Results of this study failed to support most of the study's hypotheses yet confirmed that increase in mental health symptomology is associated with SV experience. This study indicates that research of cultural betrayal trauma may necessitate a more nuanced approach among individuals with multiple marginalized identities.

This creative thesis is comprised of stories that present characters who deal with guilt and betrayal and explores various points of view. My work is informed by Junot Diaz’s The Brief Wondrous Life of Oscar Wao, which contains these themes and investigates narration. “Surviving Fog” centers around survivor’s guilt, while “Coming Full Circle, No Detour in Sight” demonstrates how a person can exert expectations on herself due to a religious background and personal values. Perhaps my most provocative story, “Beyond the Apple Orchard” delves into the emotional and physical betrayal of a father and the daughter’s struggles to overcome it. “Photographic Memories” embraces the surreal with a woman who can “read” photographs, whose story blends past transgressions that bleed into current ones, while “Send in the Clowns, Send in the Mob” explores herd mentality that stems from fear. Ultimately, each story contains kernels of truth that readers can grasp.