Thesis (Ph.D.)--Duquesne University, 2006. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 208-210) and index.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O ser humano como corpo é o tema central deste trabalho. A fim de se ter uma visão geral do assunto se busca, na primeira parte, saber, de maneira sucinta, qual o tratamento do corpo nas reflexões antropológicas de diversas correntes filosóficas e teológicas. A segunda parte tem como finalidade fornecer subsídios para a definição do ser humano como corpo. Para tanto se busca compreender o conceito soma em Paulo, mas não fazendo uma exegese dos seus textos, e sim tomando por base vários intérpretes do seu pensamento. A terceira parte divide-se em duas fases: inicia-se com uma análise do conceito ser humano no pensamento do biólogo Humberto Maturana. Tal procedimento busca aprofundar e ampliar a definição de que o ser humano é corpo. A seguir, estabelece-se um diálogo entre os aportes de Paulo e de Maturana a propor um esboço desse ser humano que é corpo. A quarta parte busca avaliar dois discursos bioéticos e procura delinear algumas implicações dessa definição antropológica para a bioética. / The human being as body is the central topic of this dissertation. In order to get an overview of the topic, the first part briefly discusses how the human body is dealt with in the anthropological reflections made by some philosophical and theological perspectives. The second part describes possible contributions for the definition of the human being as body. For that purpose it tries to understand the concept of soma in Pauls thinking, not by offering a direct exegesis of Pauls texts, but by refering to suggestions made by some of his interpreters. The third part undertakes an analysis of the concept of human being proposed by the biologist, Humberto Maturana. This procedure aims at elaborating on and broadening his definition that the human being is body. Then it establishes a dialogue between the views of Paul and Maturana with the purpose of delineating a concept of the human being as body. The fourth part advances some conclusions by evaluating two bioethical discourses and by sketching some implications of this anthropological definition for bioethics.

The figure of the cyborg, or more latterly, the posthuman body has been an increasingly familiar presence in a number of academic disciplines. The majority of such studies have focused on popular culture, particularly the depiction of the posthuman in science-fiction, fantasy and horror. To date however, few studies have focused on the posthuman and the comic book superhero, despite their evident corporeality, and none have questioned comics’ readers about their responses to the posthuman body. This thesis presents a cultural history of the posthuman body in superhero comics along with the findings from twenty-five, two-hour interviews with readers. By way of literature reviews this thesis first provides a new typography of the posthuman, presenting it not as a stable bounded subject but as what Deleuze and Guattari (1987) describe as a ‘rhizome’. Within the rhizome of the posthuman body are several discursive plateaus that this thesis names Superhumanism (the representation of posthuman bodies in popular culture), Post/Humanism (a critical-theoretical stance that questions the assumptions of Humanism) and Transhumanism (the philosophy and practice of human enhancement with technology). With these categories in mind the thesis explores the development of the posthuman in body in the Superhuman realm of comic books. Exploring the body-types most prominent during the Golden (1938-1945), Silver (1958-1974) and contemporary Ages of superheroes it presents three explorations of what I term the Perfect Body, Cosmic Body and Military-Industrial Body respectively. These body types are presented as ‘assemblages’ (Delueze and Guattari, 1987) that display rhizomatic connections to the other discursive realms of the Post/Human and Transhuman. This investigation reveals how the depiction of the Superhuman body developed and diverged from, and sometimes back into, these realms as each attempted to territorialise the meaning and function of the posthuman body. Ultimately it describes how, in spite of attempts by nationalistic or economic interests to control Transhuman enhancement in real-world practices, the realms of Post/Humanism and Superhumanism share a more critical approach. The final section builds upon this cultural history of the posthuman body by addressing reader’s relationship with these images. This begins by refuting some of the common assumptions in comics studies about superheroes and bodily representations. Readers stated that they viewed such imagery as iconographic rather than representational, whether it was the depiction of bodies or technology. Moreover, regular or committed readers of superhero comics were generally suspicious of the notion of human enhancement, displaying a belief in the same binary categories -artificial/natural, human/non-human - that critical Post/Humanism seeks to problematize. The thesis concludes that while superhero comics remain ultimately too human to be truly Post/Humanist texts, it is never the less possible to conceptualise the relationship between reader, text, producer and so on in Post/Humanist terms as reading-assemblage, and that such a cyborgian fusing of human and comic book allow both bodies to ‘become other’, to move in new directions and form new assemblages not otherwise possible when considered separately.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-03-27T10:20:50Z No. of bitstreams: 1 João Carlos Neves de Souza e Nunes Dias.pdf: 2528509 bytes, checksum: 42e6065a97ba0750ae6553c04b8e1096 (MD5) / Made available in DSpace on 2017-03-27T10:20:50Z (GMT). No. of bitstreams: 1 João Carlos Neves de Souza e Nunes Dias.pdf: 2528509 bytes, checksum: 42e6065a97ba0750ae6553c04b8e1096 (MD5) Previous issue date: 2017-03-17 / Our research has as central theme of corporeality in Merleau-Ponty, considering the expression and flesh notions articulated to the body and brought in some of his works. Our argument is based on the assertion that the body gains distinction and philosophical thickness along the Merleau-Ponty thought experiment. In order to emphasize the strength of its proposal and the contrast with certain philosophical tradition, initially present understanding the body in Descartes, without losing sight the philosophical and medical context of the XVI e XVII centuries. In a second move, we follow the phenomenological description of the body proposed by Merleau-Ponty in Phénoménologie de la perception, in order to reveal the textures of the body itself and its modes of expression in the world, and his incisive criticism of the Cartesian philosophy and its impact an empirical science. In the third and final movement of this research, we expose certain plots of esthesiological body articulated to the Merleau- Ponty’s ontological project, with reference to his last writings, L’oeil et l’esprit and Le visible et l’invisible / Nossa investigação tem como centralidade o tema da corporeidade na filosofia de Merleau-Ponty, considerando as noções de expressão e carne articuladas ao corpo e apresentadas em algumas de suas obras. Nosso argumento assenta-se na afirmação de que o corpo ganha distinção e espessura filosófica ao longo da experiência do pensamento de Merleau-Ponty. No sentido de ressaltarmos o vigor de sua proposta e o contraste com certa tradição filosófica, inicialmente apresentamos a compreensão do corpo em Descartes, sem perder de vista o contexto filosófico e médico dos séculos XVI e XVII. Em um segundo movimento, acompanhamos a descrição fenomenológica do corpo proposta por Merleau-Ponty em Phénoménologie de la perception, no sentido de evidenciar as texturas do corpo próprio e seus modos de expressão no mundo, bem como sua crítica contundente à filosofia cartesiana e seu desdobramento empírico na ciência. No terceiro e último movimento dessa investigação, expomos certas tramas do corpo estesiológico articuladas ao projeto ontológico de Merleau-Ponty, tendo como referência seus últimos escritos, L’oeil et l’esprit e Le visible et l’invisible

Thesis (PhD)--Macquarie University, Faculty of Arts, Department of Media, Music, and Cultural Studies, 2009. / Bibliography: p. 303-332.

Revised thesis (doctoral)--Universität Łódź, 2004. / Includes bibliographical references (p. 193-214).

Thesis (Ph. D.)--State University of New York at Binghamton, Department of Comparative Literature, 2008. / Includes bibliographical references.

No description available.

Made available in DSpace on 2017-06-01T18:12:47Z (GMT). No. of bitstreams: 1 alexandre_jesus_prazeres.pdf: 992223 bytes, checksum: e8a843f6733992c80af985281b95beb4 (MD5) Previous issue date: 2013-04-26 / This work is a study of the body-soul relationship in the Hebrew Bible and its implications for today's culture body, guided by the following general objective: to understand the biblical concept of man-Semitic, through the study of Hebrew terms semantic vp,n< /n#P#v/ and rf'B' /B*c*r/, and its implications for the somatic culture today. That in turn breaks down into three specific objectives. The first, noted how issues of body-soul relationship were answered throughout history by theologians and philosophers, and their influence in relation to the formation of Western culture. This objective will guide the first chapter that will present an overview of the body-soul relationship. The second, extracting, examining meaning of the terms vp,n< /n#P#v/ and rf'B' /B*c*r/ in passages where the same were employed, implications related to a perception of ideational and conceptual Semitic assumptions regarding human being. This objective will be pursued throughout the second chapter which is an anthropological approach to the Hebrew Bible. And the third, confront the notion of biblical-Semitic man with symptoms of somatic culture today. This objective will guide the third chapter presents the implications of the terms vp,n< /n#P#v/ and rf'B' /B*c*r/ for somatic culture today. In terms of structure and methodology, this work will follow a logical order, it will start exposing the debate on the body-soul relationship through the panorama presented in the first chapter, which is the philosophical axis; followed by analysis of exegetical texts Hebrew Bible, this is the axis anthropological; and eventually end up confronting the extracted contents of the Hebrew Bible exegetically with the symptoms of somatic culture today, this will be the axis theological and sociological. / Este trabalho consiste numa pesquisa sobre a relação corpo-alma na Bíblia Hebraica e suas implicações para cultura corporal hodierna, orientando-se pelo seguinte objetivo geral: compreender a noção semítico-bíblica de homem, por meio do estudo semântico dos termos hebraicos vp,n< /n#P#v/ e rf'B' /B*c*r/, e suas implicações para a cultura somática hodierna. Que por sua vez desdobra-se em três objetivos específicos. O primeiro, assinalar a forma como questões referentes à relação corpo-alma foram respondidas ao longo da história por teólogos e filósofos, e sua influência em relação à formação da cultura ocidental . Este objetivo orientará o primeiro capítulo que apresentará um panorama sobre a relação corpo-alma; o segundo, extrair, do exame de sentido dos termos vp,n< /n#P#v/ e rf'B' /B*c*r/ nas passagens bíblicas onde os mesmo foram empregados, implicações relacionadas a uma percepção dos pressupostos ideativos e conceptuais semíticos referentes ao ser humano . Este objetivo será perseguido ao longo do segundo capítulo que consiste numa abordagem antropológica à Bíblia Hebraica; e o terceiro, confrontar a noção semítico-bíblica de ser humano com os sintomas da cultura somática hodierna . Este objetivo norteará o terceiro capítulo que apresenta as implicações dos termos vp,n< /n#P#v/ e rf'B' /B*c*r/ para a cultura somática hodierna. Em termos de estrutura e metodologia, este trabalho seguirá uma ordem de raciocínio lógico, pois iniciará expondo o debate sobre a relação corpo-alma através do panorama apresentado no primeiro capítulo, sendo este o seu eixo filosófico; seguirá através da análise exegética de textos da Bíblia Hebraica, este é o eixo antropológico; e por fim, terminará por confrontar o conteúdo extraído exegeticamente da Bíblia Hebraica com os sintomas da cultura somática atual, este será o eixo teológico e sociológico.

Autour d'une question fondamentale comme celle de la présence, nous mobilisons une littérature interdisciplinaire grâce à laquelle les contributions de l'anthropologie et de la géographie sociale, de la théorie du théâtre et du cinéma, des performance studies, de la psychanalyse et de la sociologie, sont articulées dans la perspective de la phénoménologie et des sciences de l'information et de la communication. Notre façon d'habiter le monde a changé : l'être-en-ligne se révèle alors comme étant la nouvelle condition existentielle. La connexion au réseau, le web, les applications, dans leur ensemble, disposent les choses et les personnes selon des relations opérationnelles de proximité spatio-temporelle. Notre espace est un espace performatif, car il se produit à partir de nos actions, nos postures et nos gestes, gestes photo-graphiques, éminemment réflexifs, qui créent la mise en scène numérique. En allant au-delà du modèle de « l'interface », cette mise en scène est devenue la spatialité de raccordement de tous nos espaces d'action. Nous identifions alors la performativité du direct et de l’enregistrement, la performativité de l’être en train de…, de l’attention présentielle et du « suspens gestuel », la performativité des algorithmes et des notifications, la performativité des emoji et de tout ce qui «fait visage»; et encore, la performativité des questions et des messages automatiques derrière lesquels parfois il y quelqu’un et d’autres fois il n’y a personne (comme lorsqu’on sonne à la porte dans une scène de La cantatrice chauve). A la lumière d'une analyse socio-sémiotique de la gestuelle numérique, des écrans, du graphisme propre aux réseaux sociaux et aux applications de messagerie instantanée tout comme des « protocoles de la vie quotidienne », nous décrivons la présence comme étant toujours l'effet d'une médiation. Cette médiation est, à la fois, disjonction et fiction, car elle se manifeste dans l'écart et dans la différence aussi bien que dans la fiction de l'hypermédiatété. Il y a de la présence, en somme, s'il y a du jeu, au sens spatiale de l'expression « il y a du jeu » mais aussi au sens fictionnel et ludique du jouer à.…. Comme le garçon du café décrit par Sartre, nous jouons, fictionnons et de-fictionnons le réel, en faisant « comme si » était vrai ce qui, par ailleurs, l'est vraiment. / Around the fundamental question of presence, I draw on interdisciplinary literature whose contributions from the fields of anthropology and social geography, theatre and cinema theory, performance studies, psychoanalysis and sociology are articulated from the perspective of phenomenology and information and communication sciences. Our way of inhabiting the world has changed: online-being is the new fundamental existential condition. Our space is a performative space, because it is produced through our actions, our gestures, eminently reflexive photographic gestures, which create our digital mise en scène. This space has become the space which links together all of our active and social spaces. Here, I single out live and recorded performativity, the performativity of do-ing, the performativity of algorithms and of questions, of emojis and of all that which “fait visage”. After a socio-semiotic analysis of digital gestures, screens, the graphics of social networks and presence protocols, I describe presence as always being a mediation effect. This mediation is at once disjunction and fiction, beacause it works as a difference and as the fiction of hypermediality. Presence exists where there is play (jeu) as in the french expression “il y a du jeu”, refering to space, and in its fictional sense of play-acting. As with Sartre's café waiter, we play act in order to create reality and consciousness through fiction.