This dissertation has multiple goals. First to analyze self-destructive behavior and its relations to ethics. Secondly to evaluate four different ethical perspectives regarding self-destructiveness from a certain position of human nature. The third goal is to construct a position that deals with self-destructive behavior in a way that is improved and well-managed compared to the four ethical perspectives analyzed earlier. The first goal is met by comparing and evaluating different theories concerning self-destructive behavior and discussing the ethical implications surrounding them. Self-destructive behavior is seen as a way of communicating, which puts a moral pressure on both the self-destructive person and the society around her. The four ethical perspectives represented by Robert Nozick and Thomas Szasz, two neoliberals, James B Nelson, a body theologian inspired by Paul Tillich, Gail Weiss, a body feminist and Mary Timothy Prokes, a catholic body theologian, are hence met by the problem of self-destruct, analyzed and critically evaluated. In the final chapter the author constructs an improved ethical perspective concerned with self-destructiveness, based on altruism, responsibility and broad-mindedness.

L’obiettivo di questa tesi è di analizzare la relazione fra l’esperienza di consumo e la costruzione della corporeità. Il lavoro si sviluppa all’ interno di un frame teorico che ha previsto lo studio integrato di tre discipline: sociologia, filosofia e marketing esperienziale. In particolare, l’analisi sociologica dei consumi ha messo in luce la complessità del consumo postmoderno collocandolo all’ interno del più ampio contesto socio culturale contemporaneo. Un consumo dove si evidenziano nuove modalità di espressione dell’identità dell’individuo attraverso l’uso degli oggetti, innovativi spazi di comunicazione e condivisione (offline e online) e una pluralità di stili di consumo che di volta in volta il consumatore cambia in base agli stili di vita, gusti, preferenze e contesti sociali. In questo quadro, allora, è emersa la necessità di studiare il consumo da una seconda prospettiva teorica che chiama in causa il marketing esperienziale, al fine di comprendere le modalità e le strategie attraverso cui il marketing veicola la propria offerta commerciale. Pertanto, si è inteso approfondire il concetto di esperienza di consumo, fornendo una definizione teorica e le sue principali caratteristiche. Da queste analisi si è evidenziato il ruolo del corpo nel processo di costruzione dell’esperienza; partendo da questo assunto si è proceduto allo studio della filosofia per fare chiarezza sulla contrapposizione fra corpo soggetto agente dell’esperienza e corpo agito dall’intelletto. Inoltre, attraverso l’analisi della letteratura sociologica, si è approfondito la contrapposizione fra una visione della corporeità intesa come progetto individuale e quella che la intende come oggetto sociale. Infine si è analizzata una terza chiave di lettura (Featherstone 2010) che identifica nel ‘soggetto’ una sua possibile ricomposizione. La base empirica della tesi si fonda sull’uso della netnografia per l'analisi di un forum (Ciao.it) dove sono stati rilevati i post di consumatori di cosmetici e offline attraverso 15 interviste semistrutturate. La tesi mette chiarisce quali sono le categorie di consumo comunicate dai consumatori, se sono presenti nuove categorie non individuate dalla letteratura e la differenza fra la comunicazione online e offline dell’esperienza. Inoltre, l’analisi consentirà di delineare i processi sottostanti la costruzione della corporeità nell’esperienza di consumo e se il ‘soggetto’ si configura quale effettivo elemento di ricomposizione fra corpo come progetto individuale e corpo come oggetto culturale. / The aim of this thesis is to analyze the relationship between the experience of consumption and body construction. The work is developed within a theoretical framework that provides for the integrated study of three disciplines: sociology, philosophy and experiential marketing. In particular, the sociological analysis of consumption has highlighted the complexity of postmodern consumption by placing within the broader socio-cultural context of the contemporary. A consumer wherever there are new ways of individual expression of identity with objects, innovative communication and sharing spaces (offline and online), and a plurality of styles of consumption that the consumer changes according lifestyles, tastes, preferences and social settings. In this context, then, it is important to study the consumption by a second theoretical perspective that involves experiential marketing, in order to understand the ways and strategies through which conveys marketing its product offering. Therefore, it was necessary to deepen the concept of consumer experience, providing a theoretical definition and its main characteristics. From these analyses it is highlighted the role of the body within the process of construction of experience. So, the study of philosophy was important to clarify the contrast between the body as an agent of experience and a vision that considers the body as an object of the intellect . In addition, through the analysis of the sociological literature, it has deepened the contrast between a vision of corporeality as an individual project, and one that considers the body as a cultural object. Finally, we examined a third interpretation (Featherstone 2010) that identifies the 'subject' a possible third interpretation of this phenomenon. The empirical basis of the thesis is based on the use of netnography for analysing a forum (Ciao.it) where the post of consumers of cosmetics and offline through 15 semi-structured interviews were detected. The thesis clarifies the categories of consumption reported by consumers, if there are new categories not identified in the literature and the difference between the online and offline communications experience. In addition, the analysis will outline the processes underlying the construction of corporeality in the experience of consumption and whether the 'subject' is presented as an effective third interpretation of the conflict between the vision of the body as an individual project and the body as a cultural object.

Les mutilations corporelles constituent un ensemble de pratiques qui révèle non seulement la perception qu’une société a de son corps, mais aussi le rapport qu’elle entretient avec celui des autres. Si les sciences sociales modernes ont abandonné cette appellation pour des expressions plus neutres telles que « modifications corporelles », elle se justifie encore pleinement pour l’Antiquité dont nous avons hérité une vision stéréotypée du corps beau assortie d’un rejet de toute forme d’altération. Après une nécessaire définition des cadres du sujet, nous proposerons une étude lexicale du vocabulaire grec de la mutilation corporelle avant de nous pencher sur notre problématique : les sources antiques aussi bien que l’historiographie moderne associent les mutilations corporelles avec le monde « barbare », c’est-à-dire non grec. S’agit-il d’un cliché, remonte-t-il à l’Antiquité ? les Grecs n’ont-il pas témoigné fidèlement de pratiques observées ? Nous approcherons ces questions en distinguant trois axes : la mutilation en tant que châtiment barbare, punir le corps mort dans les cultures non grecques et la mutilation comme l’expression d’une autre vision du corps. Nous tâcherons de distinguer dans les sources grecques ce qui relève d’une part de stéréotypes et d’autre part d’informations ethnographiques. Un telle démarche permet au chercheur d’appréhender les pratiques de mutilations corporelles ayant cours dans l’Antiquité et la perception qu’en avaient les Anciens. / Physical mutilations can be defined as a set of practices which is relevant to the way a society sees its body but also to the connection it has with the body of the Other. Social sciences have abandoned this term for a more neutral designation such as “body modification”, however for the purpose of our study the old name is still adequate for we have inherited from Antiquity a stereotyped way of considering the beauty of the body and of rejecting all kind of alteration. We will start by an essential definition of our subject before offering a complete lexical study of the Greek vocabulary dealing with mutilation. Then, our main problematic will concern the issues which appear characteristic of ancient and modern historiography: are physical mutilations – as a typical “barbarian”, i.e. non Greek, feature – a cliché that goes back to Antiquity? Did the Greeks give any kind of truthful evidence of practices that were effectively observing? We will approach these questions from three angles: mutilation as a barbaric punishment, chastising the dead in non Greek cultures, mutilation as the expression of a different way of seeing the body. We will aim at separating in the ancient Greek sources what can be regarded as stereotypes from true ethnographic information. This might help scholars to understand body modifications that were in use in Antiquity as well as the way the Ancient were viewing them.

The dissertation deals with the issue of physical modifications, especially tattoos, in the environment of Czech male prisons. It is based on ethnographic research conducted between 2013 and 2017 in a total of five Czech men's security prisons. The aim of the thesis is to describe the phenomenon of decorating the body of inmates sentenced to serve prison sentences in Czech male prisons and to present the interpretative and meaningful potential of body treatments, especially tattooing, in relation to the so-called second life of the convicted. As a part of the thesis, the design of ethnographic research in the environment of Czech male prisons, including its limits and pitfalls, is presented, while the specificity of this research field in the field of socio-scientific research is demonstrated. Attention is paid to the issue and importance of body in the prison environment and, in consequence, to body modifications that are used at the prison level to resist against the attempt to discipline convicts' bodies through unified institutional practices. Emphasis is placed primarily on tattooing as the most frequent and the most significant physical modification of the criminal subculture in the Czech prison environment. The final chapter and the pivotal part of this thesis brings the categorization of...

This thesis discusses aspects of how the Late Neolithic society in southern Sweden changed through the use of metal. Particular focus is on how the different categories of the material culture were utilized in this process – the Late Neolithic flint daggers and objects of stone imitating objects of metal. The presence of metal in the Late Neolithic society is discussed and explicated by the correlation of metal objects to objects imitating metal. Imitations are not perceived as passive copies, but as a continuing dialogue between artefacts. These imitations are viewed as filling a function wherein they help to prepare society to express social and political processes in a different material, as a way to meet and relate to the new world-view that the metal objects implied through their existence. The difference between resharpened and non-resharpened flint daggers is explored through a variety of quantitative and qualitative analyses. There appears to have been two differing rules of deposition of the two types of flint daggers in the Late Neolithic society. Resharpened and non-resharpened flint daggers thus seem to relate to different societal spheres of significance in society. It is suggested that the flint daggers were used in varying forms of ritual body modification practices, as tools for alteration of bodily appearance. These rituals can be termed passage rituals – rituals connected to the individual’s journey through her life-cycle. The resharpening of the dagger blade is then to be understood as a ceremonial resharpening, a ritual remaking of the dagger. During the Late Neolithic, gallery graves, mortuary houses and votive offerings were used to express a connection to an older, ancestral ideology, based on communal rituals. At the same time a new ideology was expressed through the use of individual earth graves and ritual body modification practices. The human body, previously attributed an ancestral role, was now used as a medium of classification, signification and individual expression. The ritual practice works both as a societal regulator and as a way for individuals to express themselves in relation to others. The ritual body modification practices, manifested in different rituals of passage, may have been a way for individuals to relate to the changes in society during the course of the Late Neolithic.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-07-21T15:35:11Z No. of bitstreams: 1 barbaranascimentoduarte.pdf: 1096346 bytes, checksum: 6bd81b3b4fd9bee4c73eae5fd62722c5 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-22T15:33:09Z (GMT) No. of bitstreams: 1 barbaranascimentoduarte.pdf: 1096346 bytes, checksum: 6bd81b3b4fd9bee4c73eae5fd62722c5 (MD5) / Made available in DSpace on 2016-07-22T15:33:09Z (GMT). No. of bitstreams: 1 barbaranascimentoduarte.pdf: 1096346 bytes, checksum: 6bd81b3b4fd9bee4c73eae5fd62722c5 (MD5) Previous issue date: 2011-03-11 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Na Modernidade o discurso científico suspeita do corpo e o posiciona como um simples suporte da pessoa, um objeto à disposição sobre o qual é necessário trabalhar a fim de alcançar seu aperfeiçoamento. É também a matéria-prima onde se dilui e concomitantemente se conquista a identidade individual. A partir da leitura dos relatos das leitoras da revista feminina Boa Forma do ano de 2009, esta pesquisa tem por objetivo discutir os significados e valores do corpo, considerando o papel das práticas de modificação corporal reflexiva na busca da concretização de um projeto corporal. A Modernidade viabilizou um projeto do corpo que consiste em moldá-lo para construir e/ou reconstruir a identidade individual. Nessa perspectiva, o corpo não é o lugar da condenação, sim uma nova possibilidade de manifestação do eu, uma nova forma do sujeito se reportar ao mundo, portanto, digno de todo investimento. O corpo tornou-se a possibilidade de “salvação individual” e um estilo de vida. Sob o signo de uma promessa messiânica: os feios ficarão belos e os velhos ficarão jovens, perceber-se-á que mais do que o investimento no invólucro corporal com fim em si, a dedicação ao corpo se deve à constante busca de definir a interioridade a partir da exterioridade. / In modern scientific discourse there is the consideration of the person‟s body and the postulate that it is simply the support of the person, an object which is available and which is necessary to work on in order to achieve improvement. Also, it is seen as the raw material in which an individual person‟s identity is both lessened and simultaneously mastered. From reading the reports of female readers of the magazine Boa Forma from the year 2009, this present research aims to investigate the meanings and values of the body and to advance an understanding of the practices of reflective body modification in order to understand their roles in the search for a body plan.The modern form makes possible a body design that consists of shaping it to build and/or reconstruct its individual identity. From this perspective, the body is not a place for criticism, but rather it becomes a new possibility of the manifestation of the self, a new form of the subject to be presented to the world, and therefore is worth all of the investment. The body becomes the means of a person‟s salvation and also of his/her lifestyle. From being a priori the absolute identity of the individual, it was broken up, accompanying the reformation of the subject. As a sign of the messianic promise: the ugly will become beautiful and old will become young, people will realize that, even more than an investment in the covering of the body as an end in itself, the important question for the body is the constant search to define the interior from the exterior.

This thesis examines the symbiotic relationship between the meanings of tattoos and social norms through a comparative analysis of three distinct periods in twentieth-century American history. I use extensive archival material and an interdisciplinary approach to explain how the meanings of body ink shifted and to identify factors that influenced the public’s perceptions of tattoos as deviant or acceptable. In the 1920s and 1930s, tattooing practices among favored social groups, specifically military personnel, middle- and upper-class white men and women, and circus performers, generally received more positive reactions than those among lower-class and criminal subcultures. In the 1950s and 1960s, body ink became practiced primarily by marginalized individuals, such as criminals, bikers, and sex workers, and the general public’s understandings of tattoos as indicators of deviance and dangerous immorality strengthened. The new clientele and practitioners of the 1970s and 1980s mainly came from a high socio-economic status and reframed their tattooing practices as artistic expressions of individuality. I argue that, although body ink aesthetic by and large supported American values of patriotism, heteronormativity, and racial advantage, tattooing practices among ‘respectable’ groups were more accepted than those by ‘deviant’ subcultures. My research shows that the fluctuations between public rejection and appreciation of tattoos in these periods rested principally on the appearance and function of the inked design and on the position of the tattooed body in the social hierarchy. This thesis demonstrates that tattooing practices created and perpetuated but also destabilized and influenced gender-, race-, and class-based American ideals, and my research exposes the nuanced connections of body ink with deviance and normativity, the malleability of social conventions, and a complex web of power relations constantly in flux. / Graduate / 2018-08-23

In this thesis, I argue that the modern view on tattooing as a new trend and its former association with antisocial people is an old trope, in many ways constructed by the newspapers.  Tattooing is a practice with a long and multifaceted history. From Ötzi the iceman to the presumed tattoo-boom or tattoo-renaissance in the late twentieth century, it has waxed and waned in popularity but never fully got out of sight. The inhabitants of Sweden's capital city Stockholm are said to be the world's most tattooed people.  The Swedish word for tattoo: tatuering, was introduced in 1799 in an article about natives in the South Pacific. For about half a century, the newspapers mostly wrote about tattooing as a native practice in faraway countries. But, as far back as 1869, the Swedish newspapers started to report on a more western-centered tattoo interest. Approximately 30 years later, it was also reported as a trend attracting new target groups such as women and nobility in America and Britain. Since then, Swedish newspapers have repeatedly described tattooing alternatively as a new trend reaching out to new target groups, a practice on the brink of extinction, a danger to the health, or a stigmatizing mark. The tattooed person has been depicted as odd, self-destructive, an outcast, or incapable of making their own decisions. Authorities such as medics, scholars, social workers, and journalists have taken a right to interpret, discuss and judge the choices of other people. From researching Swedish Newspapers from 1799 to 1999, I conclude that the modern reports on tattooing as a trend, a danger, or a sign of deviance is a narrative with a long history. The view of tattooed people as odd, strange, and victims of self-destructive behavior is a discourse with an equally long tradition. Further, I argue that the tattooed person, when interviewed or depicted to this day, is constructed by old conceptions and stereotypes. The result is that people with an interest in tattooing internalizes prejudices as a self-image. This image is either promoted and self-encouraged, or the object of denial, and a wish to be seen as a whole person, not a stereotype or cliché.

This work deals with the phenomenon of tattoo in hardcore subculture. In the theoretical part it reflects the transformation of the concept of subcultures in his historical progress, with an emphasis on the concept of style in the connection of the Center of contemporary culture Studies and post subcultural theory, especially the writing of David Muggleton. The diachronic perspective, this work also deals with the phenomenon of tattoo and its functions and meanings to it in today's society ascribed. An integral part of the theoretical part is to describe hardcore only in terms of its progress in the USA and in Czechoslovakia or Czech Republic, but also in terms of the side of music and shared ideology, which is the main key featuring to this subculture. Concepts described in the theoretical part are then used in actual research, which is conducted by using qualitative methodology. Exploration aims to describe the meanings and functions of the hardcore subculture and determine whether they are content and motivation ascribed to tattoo influenced subcultural ideologies, or whether it is primarily an expression of the contemporary individualistic discourse. In this work tattooing is examined in terms of its individual nature with regard to the subcultural, or wider, societal context, which together...

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