I seek to reflect on the question of freedom in modern social thought, drawing primarily from the works of Michel Foucault, Judith Butler, and Martin Buber. These three theorists situate the question of freedom in a post-Nietzschean vector of inquiry, within certain claims with regard to power, the modern self, and the ethical imperatives incumbent upon the human actor. I work through various inflections of freedom present in modern social thought, including conceptualizations of 'limit-experience', 'care of the self', and those suggested by a relational ontology of the subject. I bring Foucault, Butler and Buber into dialogue with one another, to both make a case for the continued importance of the question of freedom today, as well as contribute to its ongoing problematic.

Thesis (Th. M.)--Trinity Evangelical Divinity School, 1994. / Abstract. Includes bibliographical references (leaves 118-127).

Diss.--Philosophie--Zürich--Philosophische Fakultät I, 1986. / Bibliogr. p. 323-330.

Thesis (Ph.D.)--Duquesne University, 2005. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 595-621) and index.

The thesis deals with psychosomatical studies and mainly studies of the Acting with the Inner Partner discipline by Ivan Vyskočil. In connection with the theoretical dialogue principle in the work of Martin Buber and out of her own reflections of practical studies, the author tries to touch spiritual lapping such disciplines might offer. Through an essayistic form she is also looking around her own spiritual life path and is asking about how much does one's experiencing of the spiritual grow out of his own body awareness.

Made available in DSpace on 2013-08-07T18:55:27Z (GMT). No. of bitstreams: 1 000398361-Texto+Completo-0.pdf: 621535 bytes, checksum: e9aa930f68a7ba9b7ae22e4013cda635 (MD5) Previous issue date: 2007 / This research aims to analyse the central contribution of the thought of Buber: the dialogical relation and the discovery of the “zwischen”. The “between” that Buber works, will be the category, fruit of the dialogical relation. This dialogical relation may happen of two ways: the first one as I-Thou, in which a man places himself before another man in a posture of respect, mutuality, presence; without prejudice or advantage. However, this relation may also happen in a level of smaller perfection with things or objects. The second way in which this relation may happen is the similarity of the connoisseur, in which the man does not place himself before the other one in a free and disinterested attitude, but with the aim to discover, to grasp or to pick up something with intentionality. These relations, in their perfection, when they are extended, they cross each other, and this case Buber calls the “Eternal-You” relation: Eternal-I-Thou. The dialogical relation happens without mediations. The word, defined as primary word, or as I-Thou, IIt, is the relation itself, the man does not need anything as mediation so that the relation happens. Nevertheless, between the I and You appears something that Buber calls the “zwischen”, or just “between” / Esta pesquisa objetiva analisar a contribuição central do pensamento de Buber: a Relação dialógica e a descoberta do Zwischen. O “entre-dois”, que Buber trabalha, será a categoria que nasce na relação dialógica. Esta relação dialógica pode acontecer de duas maneiras: a primeira como Eu-Tu, onde um homem se coloca diante de outro homem em uma atitude de respeito, mutualidade, presença e sem preconceitos ou interesses. Contudo, esta relação ainda pode acontecer em um grau de perfeição menor com coisas ou objetos. O segundo modo da relação acontecer é a semelhança do sujeito conhecedor, onde o homem não se coloca diante do outro em uma atitude livre e desinteressada, mas com o objetivo de conhecer, de apreender ou de captar algo de quem está em relação. Neste caso existe um sujeito com intencionalidade. Estas relações, na sua perfeição, quando prolongadas se entrecruzam com o que Buber chama de Tu Eterno que, por sua vez, podem gerar uma terceira modalidade de relação dialógica: Eu-Tu Eterno. A relação dialógica acontece sem mediações. A palavra, definida como palavra-princípio ou como Eu-Tu, Eu-Isso, é a própria relação. O homem não precisa de nada como mediação para que a relação aconteça. No entanto, entre o Eu e o Tu surge algo que Buber chama de zwischen, ou simplesmente “entre”.

Orientador: Suzi Frankl Sperber / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-12T21:07:12Z (GMT). No. of bitstreams: 1 Andrade_LeoAgapejevde_M.pdf: 1021111 bytes, checksum: ad51bff5f5132dd98bae89cce692ca39 (MD5) Previous issue date: 2009 / Resumo: Proponho o estudo das anedotas compiladas por Martin Buber em Histórias do Rabi à luz da filosofia do diálogo, concebida pelo próprio Buber, principalmente à luz das palavras-princípio Eu-Tu e Eu-Isso. Como pano de fundo e substrato cultural, tomo o universo cultural hassídico polonês, cujo auge se deu na Europa oriental, do começo do séc. XVIII ao final do séc. XIX, e que influenciou essencialmente a filosofia de Buber em sua visão de uma ética das relações humanas, baseada em sua peculiar visão do Hassidismo polonês. Na presente dissertação, pesquiso a aplicação literária da filosofia de Buber como conseqüência do papel das narrativas hassídicas na vida comunitária e nas experiências interpessoais (essencialmente baseadas na relação Eu-Tu), e vice-versa: ou seja, como essas narrativas determinam as relações interpessoais e sua relação com experiências com o sagrado, entre os hassidim. Teço essas considerações sob o pressuposto de que as narrativas hassídicas e seus aspectos poéticos estão intimamente relacionados aos modos como as experiências pessoais com a Divindade são transmitidas / Abstract: I intend to study the hassidic stories colected by Martin Buber on a book titled Die Erzählungen der Chassidim, under the principles of Buber's Dialogic Philosophy, mainly the principle-words I-Thou and I-It. As a cultural substract, I deal with the polish hassidic cultural environment on early 18th and late 19th centuries, in East and Middle Europe. This emphasis on Hassidism justified by the fact that this jewish "sect" has essentialy influenced Buber's philosophy on an ethic view on human and communitarian relationships. On this master thesis, I research the literary application of Buber's philosophy as a consequence of how the hassidic stories and its function on communitary life determinates interpersonal experience (essentially based on I-Thou relationship) and vice-versa: I mean, how these stories determinate interpersonal experiences and its relation to sacred experiences among the hassidim, after considering that hassidic stories and its / Mestrado / Literatura e Outras Produções Culturais / Mestre em Teoria e História Literária

Atualmente, presenciamos múltiplos tipos de família, como: famílias nucleares, monoparentais, reconstituídas, com filhos biológicos e/ou adotivos, dentre as quais encontramos famílias homossexuais. Há uma escassez de trabalhos sobre essas famílias e percebe-se a forte presença de preconceito e discriminação nos mais diversos segmentos e contextos sociais, em especial, no que diz respeito às questões homossexuais e de gênero e de como isso influenciaria na educação das crianças. Esse estudo visa compreender como homossexuais entre 20 e 55 anos, vivenciam a paternidade, a maternidade e/ou parentalidade e que significados lhe atribuem. A fenomenologia ancorada à filosofia do diálogo de Buber foi o referencial teórico-metodológico adotado nesta pesquisa para alcançarmos o objetivo proposto. Foram entrevistados seis homens e nove mulheres homossexuais com filho(a)(s) biológicos e/ou adotivos que formaram famílias monoparentais, adotivas, reconstituídas ou nucleares. Os resultados apontam um maior preparo psíquico e socioeconômico para a chegada de uma criança, em especial quando o desejo de ter filhos ocorre após a tomada de consciência da homossexualidade e/ou formação do vínculo conjugal homossexual. As funções parentais são exercidas pelos(a)s colaboradore(a)s os com nuances da relação intersubjetiva EU-TU. Foram relatadas situações de preconceito quanto ao exercício da parentalidade e/ou à expressão da homossexualidade, nas famílias de origem, no trabalho e entre os amigos, os quais puderam ser diminuídos por intermédio da convivência e conhecimento das situações vivenciadas. Alguns do(as)s colaboredore(a)s deixaram entrever uma homofobia internalizada, principalmente em relação à sua própria homossexualidade, que os aproxima das palavras princípio EU-ISSO. O modelo heterocêntrico de família é recorrente nos discursos assim como a falta de referenciais de famílias homossexuais. / At present, we are witnessing multiple family forms such as nuclear families, single parent families, and reconstructed families with biological and/or adopted children. Among these we find homosexual families. There is a shortage of works about those families. We strongly perceive the presence of prejudice and discrimination concerning homosexual questions with respect to more diverse segments and social contexts, especially about the homosexuality issue and how it would influence in the children?s education. Our goal is to understand how homosexuals between 20 and 55 years experience fatherhood, motherhood, and/or kinship and what meanings they attribute to these. The phenomenology anchored in the philosophy of of Buber\'s dialogue was the theoretical-methodology referential referred to and adopted in this research to reach the proposed goal. Six men and nine homosexual women, with biological and/or adopted children, who formed single parent, adopted, rebuilt or nuclear families were interviewed. The results aim towards a greater socio-economic and psychological preparation for the arrival of an infant, especially when the wish to have a child occurs after consciousness of the homosexuality and/or the formation of the conjugal homosexual link. The parental function is exercised by both, with nuances from the intersubjective relationship of ME-YOU. Situations of prejudice, especially as regards the sexual papers examined for this research are also related, as well as the expression of homosexuality, in the families of origin, at work among friends, in which could be decreased through the experience and knowing of the situations experienced. Some of the collaborators showed during the study an internalized homophobia, mainly in relation to his/her own homosexuality, which approach them to the principle ME-IT. The heterocentric model of family appears in the speech as well as the lack of homosexual families references.

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This thesis explores the possibility of dialogue between leader and follower in order to further develop the theory and practice of relational leadership. It draws from and contributes to Relational Leadership Theory (Uhl-Bien 2006) and Buber’s concept of ‘I- Thou’ dialogue (Buber 1958). Using first-person and co-operative inquiry methods (Reason and Bradbury 2008b) the ‘space between’ (Bradbury and Lichtenstein 2000, Buber 1958) leader and follower is explored in order to reveal the complexities inherent within leadership relations. Four main findings are detailed which enrich our understanding of how leadership relations operate from ‘within living involvement’ (Shotter 2006). Firstly, the quality of leader-follower encounter could be affected by levels of ‘busyness’ and the ensuing assessment and prioritising process. Secondly, the pressure to ‘seem’ rather than ‘be’ may strengthen the construction of a façade which might be dismantled, in part, through disclosure, though this may feel extremely risky given organisational ‘rules’. Thirdly, mutuality between leader and follower may be crucially influenced by the way in which ‘leader’, ‘leadership’ and ‘power’ are constructed in the between space. Finally, ineffable dialogic moments may occur through sensing a particular quality of encounter amidst and despite the complexity of a myriad of micro-processes vying for attention in the between space. This thesis contributes a further strand to RLT constructionist work focused on the quality of leader-follower encounter which has not been previously revealed. Leadership constructs and macro-discourses relating to power, ‘busyness’ and the need for ‘worthwhile meetings’ encourages transactional relating. Consequently, opportunities for genuinely encountering others in organisational settings are suffocated. This holds important implications for ‘leaders’ and ‘followers’ who wish to creatively address pressing organisational issues in the 21st century through dialogue. Fundamentally this thesis suggests we pause to consider the implications that the nature of our encounters in our work-life have upon us as human beings wishing to know what it is to be fully human.