Made available in DSpace on 2014-06-11T19:22:27Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-08-21Bitstream added on 2014-06-13T18:49:09Z : No. of bitstreams: 1 barboza_lk_me_ia.pdf: 643339 bytes, checksum: 29ec35c91aab300cc909f6a6e7bd63ad (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Tendo por principal referencial teórico os conceitos de Carl Gustav Jung (1875-1961) sobre os arquétipos e o inconsciente coletivo, neste trabalho proponho-me mostrar como o conteúdo simbólico universal se manifesta na expressão artística individual do pintor norueguês Edvard Munch (1863-1944). Coloco em foco imagens que retratam a mulher e as relações afetivas entre o homem e a mulher que o artista produziu na segunda fase de sua carreira, entre 1889 e 1908. Não obstante referirem-se à visão pessoal do artista, revelam simultaneamente a “nova mulher” que emergia na sociedade de seu tempo. Desta forma, ao contextualizar a produção artística de Munch e analisar seu conteúdo simbólico, proponho-me mostrar como a obra de arte pode expressar, muito além dos conflitos particulares de seu autor, o espírito da época em que foi criada, mediante temas universais. / Having as main theoretic reference the concepts of Carl Gustav Jung (1875-1961) on the archetypes and the collective unconscious, in this work I propose to demonstrate how the universal symbolic tenor is manifested in the individual artistic expression of the Norwegian painter Edvard Munch (1863- 1944). I put into perspective images that portray the woman and the relations of affection between man and woman, that the artist produced in the second phase of his career, between 1889 and 1908. Notwithstanding those refer to the personal view of the artist, they simultaneously bring forth the “new woman” that emerged in the society then. Thus, in contextualizing Munch´s artistic production and analyzing its symbolic content, I propose to show how the work of art can express, far beyond the private conflicts and idiosyncrasies of its author, the spirit of the time in which it was created, through universal themes.

Orientador: Amneris Angela Maroni / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-13T03:13:37Z (GMT). No. of bitstreams: 1 Reisdorfer_Ulianov_D.pdf: 1253557 bytes, checksum: c46a228570afff2ae7d613441dd01712 (MD5) Previous issue date: 2009 / Resumo: Esta Tese pretende analisar a psicologia junguiana sob a ótica dos modelos epistemológicos de Bion. É possível identificar na psicologia junguiana o desenvolvimento de pelo menos três modelos epistemológicos análogos aos modelos bionianos: modelo científico, modelo estético-artístico e modelo místico-religioso. A aproximação entre os modelos bionianos e os modelos junguianos pode ser realizada por meio da análise do perspectivismo junguiano e de suas conseqüências em relação a uma abordagem científica de caráter generalizador e nivelador. Na origem da construção de diversos modelos estaria, em ambos, o caráter inacessível e desconhecido do inconsciente, portador de um excesso de sentido que ultrapassaria as diversas formas de abordá-lo / Abstract: This Thesis intends to analyze the junguian psychology under the optics of the Bion's epistemological models. It is possible to identify in the junguian psychology the development of at least three epistemological models similar to the bionian models: scientific model, aesthetic-artistic model and mystic-religious model. The approximation between the bionian models and the junguian models can be accomplished through the analysis of the junguian perspectivism and of their consequences in relation to a scientific approach of generalizing and leveling character. In the origin of the construction of several models it would be, in both, the inaccessible and unknown character of the unconscious, bearer of a meaning excess that would exceed the several forms of approaching it / Doutorado / Doutor em Ciências Sociais

This study analyzes Lloyd Alexander's The Prydain Chronicles through a Jungian lens. Previous scholarship on Alexander's works has briefly considered archetypal criticism, but not extensively. Bruno Bettelheim's thoughts are used intermittently throughout the thesis. This study concentrates on Taran's individuation process, the discovery of true selfhood, and his consequent development of a whole psyche.

This study examines pedagogical patterns associated with wizard, witch, and fairy archetypes in fantasy literature. The fact that magic exists in fantasy literature as a mysterious and elusive element allows narratives to maintain and validate various means of knowledge acquisition – one archetypal form, such as a wizard, pursues a radically different mode of pedagogical engagement with magic than another archetypal form, such as a fairy. According to Carl Jung, archetypes are anchored by ancient elements of mythological lore, yet continuously shape-shift in the present day. My qualitative research process involved close readings of selected passages in popular works of fantasy literature, selected for analysis based on their salient educational themes as well as a presence of witches, wizards, and fairies. I examine how archetypes in fantasy literature frame various approaches to education, investigating whether these pedagogical multiplicities tend to re-codify magic itself. I investigate how these archetypes acquire, dispel, manipulate, and embody magic with opposing or unique tactics, while considering how each archetype confronts the unknown. I also reflect on the relevant folkloric and mythic dimensions of each archetype, examining the extent in which the magical discourse surrounding each archetype relates to ideas about teaching and learning. Each archetype presents pedagogic nuances, subtle parallels, layers, and metaphorical veins of meaning. How does education in fantasy literature establish broad and vexing challenges to the realities that we are familiar with or conscious of in the everyday contemporary educational field? Are there idiosyncratic pedagogical possibilities (and impossibilities) through archetypal representations in fantasy literature, allowing for multifaceted and meaningful representations of teaching and learning? I find that each archetype’s distinct pedagogical model includes variations as well as overlapping representations of creative agency, amplified possibilities, enhanced notions of growth, radical receptivity, calls for empathy, and visions of transformation. After examining each archetype in consecutive chapters, my conclusion summarizes the prismatic meaning of their pedagogical engagements, while reflecting on the implications and cross-pollination of education and magic. The intersection of praxis and knowledge for each archetype induces a mythopoeic imagination in relation to education, as each reconciles and renews significant transformational elements of pedagogy.

La plupart des philosophes et des penseurs sérieux du XXe ont décrié et décrient encore le bouleversement sans précédent de notre monde d'aujourd'hui. Le laxisme, qu'ont apporté les sciences, la technique et le faux art, menace l'homme dans son statut d'humanité même. Nous sommes devant un terrible constat. C'est la désacralisation générale, le rejet de l'histoire et des mythes fondateurs. De plus, le relativisme des consciences multiplie la vérité par le nombre d'individus qu'il y a sur la terre. Les guerres où l'humain n'est plus ni homme ni bête sont banalisées par les médias qui dans leur surabondance d'images nous habituent à la terreur et à la haine qui déferlent sur notre monde. Tous et surtout la jeunesse seront victimes d'une sclérose du coeur et privés de la joie de vivre si nous n'apprenons pas l'amour, le respect de l'autre et n'entrons pas en communication avec lui. Sans gouvernail et sans éthique, la vie a-t-elle encore un sens? Nous avons questionné religion et art à travers des auteurs reconnus pour découvrir ce qui pourrait redonner un sens à la vie humaine. L'un des remèdes semble être la beauté qui cultive le sens et ouvre la voie à l'être. Le XXIe siècle, paradoxalement, devra compter sur la beauté pour faire sortir le monde du chaos, du morcellement d'un cosmos et du règne du mal qui étend ses tentacules presque partout sur la planète. Nous avons tenté, à l'aide de nos nombreuses lectures, de regarder le rôle que pourraient avoir les arts, c'est-à-dire la beauté, dans un éveil possible des affects de l'homme qui sont parties inhérentes de la nature même de sa conscience et que la rationnalité semble avoir occultés. Pour ce faire, nous avons fait appel surtout à la psychanalyse jungienne, à Michel Henry, Charles Taylor, Paul Ricoeur, etc. et nous avons tenté de présenter - - pour mieux comprendre et analyser le rôle possible des arts dans la recherche de sens - - le livre de Jean Clair, La barbarie ordinaire, alimenté par la théorie de Kandinsky sur la peinture. Nous avons esquissé la différence entre l'art et le kitsch, en nous appuyant sur les complexes autonomes inconscients (archétypes) à qui Jung donne une grande importance, faisant des arts, ni plus ni moins qu'un pont entre nos affects et le monde conscient. Ce n'est pas une beauté quelconque qu'apporte l'art véritable; à nos yeux, il n'y a qu'une seule beauté qui est aussi bonté et vérité. L'artiste, tout au long de ce cheminement, tente de devenir homme. Espoir jamais atteint mais marche assurée d'exprimer la vie, la sienne et celle des autres. Interpellation des autres à la chercher au moyen de l'art. L'art fécond prend sa source dans l'autoaffection pour établir un contact avec les autres car seul l'amour semble être la réponse capable de donner du sens à l'homme. Retour à la reconnaissance de l'histoire et des mythes adaptés à la modernité feraient toute la différence. Pour cela, une éducation et une culture de qualité seront les premiers remèdes au chaos et redonneront à l'homme toute la beauté et la grandeur de son humanité. Car seul l'homme, créature consciente, pourra dire avec Heidegger qu'il «est le berger de l'être».

Vi vuxna känner igen en hel del schablonbilder i Harry Potter-böckerna; vi har stött på namnen och företeelserna förut i myter, religion och i symbolvärlden. Men de yngre läsarna med föga eller ingen tidigare läsvana, som troligtvis aldrig har stött på ”de gamla litterära motiven” tidigare, attraheras ändå av böckerna. Frågan jag därför ställer är om de unga läsarna enbart fascineras av äventyren, spänningen och humorn i böckerna. Eller om det finns något i människans inre som tilltalas av den dolda innebörden i texterna, som förmedlas av symbolerna och myterna i berättelserna. Finns det sålunda något i vårt gemensamma undermedvetna, i enlighet med Jungs teorier och tankemodeller om bl.a. det kollektivt undermedvetna, som tillfredsställs och som därmed kan förklara varför Harry Potter-böckerna gjort sådan succé? Mitt syfte är alltså att försöka upptäcka om det finns något i Jungs sätt att beskriva det mänskliga psyket som kan appliceras på Harry Potter-böckerna och som kan klargöra varför dessa tilltalar så många. Jag kommer fram till att det tydligt framgår hur C. G. Jungs förklaringsmodeller kan tillämpas i analys av Rowlings verk. Jag finner att de arketypiska strukturerna föreligger som grundmönster i romanernas komposition och struktur. De arketypiska tolkningarna bidrar till en ökad förståelse och en fördjupad upplevelse av berättelserna om Harry Potter. Det som från början verkade vara ren underhållning för barn visade sig ha ett psykologiskt djup som har rötter till mytologi, sagor och religion. Jag ställer mig därför tveksam till om Harry Potter-böckerna i själva verket är tänkta som barn och ungdomsböcker, strukturen verkar alltför komplicerad för att så vara fallet. Jag har upptäckt att det finns likheter och samband mellan Rowlings romaner och ett flertal mytologiska och religiösa motiv. Till stor del har alltså Jungs teorier visat sig vara tillämpliga på litteratur som utkommit mycket länge efter hans död, vilket kan bekräfta hans teorier.

Literary theory represents a way of thinking and a body of writing that is dedicated to the analysis of literary texts. It is a means through which literary critics come to appreciate the nature of the literary texts they seek to analyze and the methodology that informs their practice. Analyzing three 21st Century Swahili novels, this paper examines a paradigm shift: literary theory becomes the sub¬ject under examination as opposed to its conventional role where it would ideally offer systematic views of what such texts would mean. Said Ahmed Mohamed’s Dunia Yao (2006) and Nyuso za Mwanamke (2010) on the one hand, and Kyallo Wadi Wamitila’s Musaleo! (2004), on the other, represent a new kind of writing that experiments on literary theory as a subject for criticism. In these texts, we read about the tenets and practice of a variety of literary theories including Russian formalism, Saussurean and Jakobsonian structuralism, Derrida’s deconstruction, Edward Said’s post-colonial theory, and Carl Gustav Jung’s psychoanalytical theory. While this experiment that the two novelists engage in may appear elitist for the average reader at first, the paper contends that this form of writing will in the long term assist in the domestication of literary theory. Further, the three texts could greatly assist in pedagogical issues if read alongside other mandatory course books on literary theory.

Literary theory represents a way of thinking and a body of writing that is dedicated to the analysis of literary texts. It is a means through which literary critics come to appreciate the nature of the literary texts they seek to analyze and the methodology that informs their practice. Analyzing three 21st Century Swahili novels, this paper examines a paradigm shift: literary theory becomes the sub¬ject under examination as opposed to its conventional role where it would ideally offer systematic views of what such texts would mean. Said Ahmed Mohamed’s Dunia Yao (2006) and Nyuso za Mwanamke (2010) on the one hand, and Kyallo Wadi Wamitila’s Musaleo! (2004), on the other, represent a new kind of writing that experiments on literary theory as a subject for criticism. In these texts, we read about the tenets and practice of a variety of literary theories including Russian formalism, Saussurean and Jakobsonian structuralism, Derrida’s deconstruction, Edward Said’s post-colonial theory, and Carl Gustav Jung’s psychoanalytical theory. While this experiment that the two novelists engage in may appear elitist for the average reader at first, the paper contends that this form of writing will in the long term assist in the domestication of literary theory. Further, the three texts could greatly assist in pedagogical issues if read alongside other mandatory course books on literary theory.

Text in English / Summary: This work aims at establishing Jung's importance as a Nietzsche commentator. Although Jung's work is generally unacknowledged by the mainstream of Nietzsche scholarship, a number of philosophers have joined him in recognizing the relevance of Iranian religious lore to Nietzsche; the visionary nature of Nietzsche's experiences of Zarathustra; and the link between these experiences and his criticism of ethics. Jung sees Nietzsche as something of a kindred spirit, "and refers to that philosopher again and again throughout his writings. In his seminar on Nietzsche's Also sprach Zarathustra, Jung analyzes that work much as he would a patient's dream. While this approach allows Jung to project his own views onto Nietzsche, it also succeeds in restoring essential aspects of Nietzsche's thought which other, less foolhardy commentators fail to capture. Nietzsche and Jung both speak of going "beyond good and evil" (jenseits von Gut und Bose) as an integral part of their respective conceptions of human fulfillment. The notion that we ought to try to transcend the distinction between good and evil, rather than obstinately cling to the good, potentially constitutes an immense, fundamental challenge to our ordinary beliefs about ethics. At the same time, Jung's elaboration of this into a more general form of nonduality suggests a solution to that most basic problem of ethics--which Nietzsche raised most forcefully--namely that of how ethical standards might be justified without falling prey to such basic obstacles as the "is/ought" problem. / Philosophy, Practical & Systematic Theology / D.Litt. et Phil. (Philosophy)

Thesis (MPhil)--University of Stellenbosch, 2003. / ENGLISH ABSTRACT: The health of the medical profession hangs in the balance. Scepticism, mistrust and legal restraints have entered its hallowed corridors and are threatening its integrity and independence. There are myriad seemingly intractable moral dilemmas that doctors, ethicists and judges are trying to resolve with the aid of available principles and rules of ethical discourse; yet, the answers remain elusive. Hegel, the eighteenth century philosopher, postulated that perplexity only exists because we do not look at the world correctly: because we tend to think in an oppositional way, we abstract from the complex interrelation of things. He therefore suggested that one should step back and think reflectively about the problem and seek the one-sided assumptions that led to the impasse. My proposition is that at the heart of many of the current medical dilemmas lies the opposition between paternalism and autonomy. These two fundamental concepts arose out of two different traditions, and now, because they have been abstracted from the contexts and histories that inform them, seem to be diametrically opposed. Paternalism arose out of the ethics of competence that originated in ancient Greece. The art of medicine was still in its infancy and physicians had to prove their ability and benevolence to a mistrustful public. Demonstration of competence became a necessary component of any successful practice. As the power of medicine grew with the scientific and technological advances of the Enlightenment, professionals' authority and competence were reinforced and systematically fostered a paternalistic attitude at the expense of adequate protection of the individual. In response to the power differential found in the political and social arena, individual human rights were promulgated in the eighteenth century. In the medical sphere, the culture of rights was translated into, among others, the fundamental right to autonomy. Patients now have the right to decide on interventions and treatment in accordance with their own conception of a good life. Paternalism thus developed out of a societal system that embraced the virtues and communal responsibility within the bounds of the polis of antiquity; autonomy arose out of the designs of the Enlightenment where the individual was hailed supreme. Remnants of both traditions are evident in contemporary medicine, but they have been abstracted from their original purpose and meaning, leading to perplexity and antagonism. Following the Hegelian method of dialectic, I postulate a thesis of paternalism, and in response to this, an antithesis of autonomy. I attempt to show that an intransigent insistence on one side or the other will only serve to strengthen the paradox and fail to lead to an acceptable solution. I aim to develop a synthesis where both concepts are embraced with the help ofa better understanding of human nature and the inevitable limits of human knowledge. Influenced by the work of the psychoanalyst Carl Jung, I firstly argue for the existence of a biological human need for compassion and thus the importance of virtue ethics, which embraces this need. Secondly, focusing on the ethics of futurity developed by Hans Jonas, I delineate the altered nature of human action and the derivative need for an ethics of responsibility. I propose possibilities for the future based on the ideas of compassion, virtue and responsibility and argue that they can only be reconciled in a pluralistic ethic. / AFRIKAANSE OPSOMMING: Die mediese professie het'n dokter nodig. Een wat kan sin maak van die wantroue en vyandigheid wat te bespeur is in die pasient-dokter verhouding en wat toepaslike terapie kan voorskryf Al die pogings tot behandeling deur middel van reëls, regulasies en etiese kodes het tot dusver misluk en het vele skynbaar-onoplosbare morele dilemmas agtergelaat. Die Duitse filosoof, Hegel, het in die agtiende eeu aangevoer dat verwarring onstaan bloot omdat ons die wêreld op die verkeerde wyse beskou: die mens is geneig tot opposisionele denke en neem daarom nie die komplekse onderlinge verbintenisse van die onderskeie elemente in ag nie. Hegel het dus voorgestel dat wanneer ons met sulke hardnekkige situasies gekonfronteer word, ons 'n tree terug neem en die situasie reflektiewelik ondersoek vir eensydige veronderstellings. My hipotese is dat baie van die etiese dilemmas wat op die oomblik in medisyne voorkom, voortvloei uit die opposisie tussen paternalisme en outonomitiet. Hierdie twee fundamentele beginsels het uit twee verskillende tradisies ontstaan en nou, omdat hulle nie meer in hulle oorspronklike konteks voorkom nie, vertoon hulle skynbaar teenstellend. Paternalisme het onstaan vanuit die etiek van bevoegdheid wat teruggevoer kan word na die tyd van Hippocrates. Medisyne was 'n nuwe professie wat nog sy eerbaarheid en welwillendheid aan 'n wantrouige publiek moes bewys. Bevoegdheid was dus 'n essensiële komponent van enige suksesvolle praktyk. Indrukwekkende vooruitgang in die dissiplines van wetenskap en tegnologie sedert die agtiende eeu het dokters se gesag en bevoegdheid bevorder en stelselmatig 'n paternalistiese houding gekweek ten koste van toepaslike beskerming van die individu. In respons tot die magsverskil in die politieke en sosiale sfeer het 'n beweging in hierdie tyd ontstaan om universêle mensseregte te bewerkstellig. In medisyne het hierdie regsbeweging gekulmineer in, onder andere, die fundamentele reg tot self-beskikking - in ander woorde, outonomiteit. Die pasient is dus nou geregtig daarop om selfte besluit oor ingrepe en behandeling op grond van sylhaar konsep van 'n goeie en sinvolle lewe. Paternalisme het dus ontstaan uit 'n samelewing waar die deugte en gemeenskapsverantwoordelikhede integraal was tot die funksionering van die polis; outonomie aan die ander kant, het ontstaan uit die idees van Die Verligting waar die individu as belangriker as die gemeenskap geag is. Volgens die Hegeliaanse dialektiese metode, postuleer ek dus 'n tesis van paternalisme en in respons daartoe, 'n antitese van outonomiteit. Ek voer aan dat 'n eiewillige aandrang op een of die ander die dilemma net sal verdiep. Ek poog dus om 'n sintese te ontwikkel wat albei konsepte inkorporeer met behulp van 'n analise van die aard van die mens en die noodwendige beperkinge van sy kennis. Geskool op die werk van die psigoanalis Carl Jung, bespreek ek die mens se biologiese behoefte aan medelye en stel dus die saak vir die belang van 'n etiek van deugte wat hierdie behoefte onderskraag. Tweedens, beinvloed deur die etiek van die toekoms, soos beskryf deur Hans Jonas, ontwikkel ek die idee van die gewysigde skaal van menslike dade en gevolglik die noodsaklikheid van 'n etiek van verantwoordelikheid. Ek postuleer dus 'n benadering wat wentel om die konsepte van medelye, deug en verantwoordelikheid wat slegs in die vorm van 'n pluralistiese etiek tot uiting kan kom.