The addition to the College of Architecture and Design Weimar, the former Bauhaus Weimar, consolidates the two existing buildings designed by Henry van de Velde into a new complex with 40,000 sf of existing building and 100, 000 sf of new structure. The new facility contains a 300 seat auditorium, library, lecture and seminar rooms, administrative offices, cafeteria, photo lab and gallery as well as extended studios and offices.Contrary to the brief of the competition which only requires an addition for the Department of Architecture, the position taken here, proposes an interweaving of the Art and Architecture Departments. The Bauhaus interweaves these two schools in the same way as the definition of art and architecture have come to include each other. The additional structure integrates therefore the idea that the building is used both by architecture and art students.Since the project is for a College of Architecture and Art, I believe the new College of Art and Architecture must confront the challenges of current thinking; the search for a new integration of concept and form it must move over the deconstructive approach by achieving a complexity not as a contradiction but as an acceptance of the duality of existence.This interelationship is represented in the famous play "Faust". Written by Johann Wolfgang von Goethe who spent almost 60 years (and most of them in Weimar) working on this piece, the play raises diverse and contradictory questions: 1. of knowledge, 2. of identity and 3. of morality in terms that reflect the 'doubleness' of all beings in nature. Faust becomes important when we recognize the memory of such themes in Weimar.The pieces, and hence, the structure of the play are not composed as a narrative but as an dialogue of different stories. The development of the design parallels the play in which the play becomes the concept and the concept becomes the play; several events - each centered on one major event- provide the scenes for the building. / Department of Architecture

Frances Wright attempted to reform America between 1825 and 1839. Her activities were unlike any other for a woman of her time. In public lectures to audiences of men and women throughout the East and Midwest, she spoke on the evils of orthodox religion and advocated abolition, equal rights, and universal education for all people regardless of gender or class. In both action and thought, she challenged all notions of nineteenth-century womanhood. Wright's public career helps illuminate the history of antebellum American reform because it reflects the ferment and range of such activity.This study will demonstrate that ideology as a category of study is useful when examining nineteenth-century women in several interrelated contexts. Unlike previous studies examining her as a women's rights advocate, however, this is not a feminist interpretation. Wright's significance as a humanitarian is much larger than any emphasis she gave to women in her rhetoric. Part of her motivation, like her sisters in benevolence reform, involved Christianity and orthodox religion. But unlike most women of her time, Wright believed religion prevented the realization of republican values -- in particular, equality -- because the clergy perpetuated elements of theology scientific methods could not prove true. Intellectual development and social improvement could not occur, she boldly asserted, until Americans threw off religion's blanket of ignorance. Most Americans rejected Wright's denunciations of religion and calls for equality, but to some her message rang true. Her rhetoric planted in progressive women concepts about religious constraints on females and the possibilities of egalitarianism. These individuals would become leaders in the women's rights movement during the final decades of the century. / Department of History

This thesis looks at a variety of stakeholders and how they inform the conversations around disasters and disaster sites. In particular it focuses on the way knowledge frameworks of different actors informs this dialogue and defines the nature of their response. The thesis argues that this has an implication for debates on democracy, governance and citizenship. The thesis looks at four sets of actors: individuals confronting and coping with the everydayness of disasters.; the states of Gujarat and Orissa in India which innovate in the face of disasters to either create a techno-managerial response and institute different methodologies or use the existing structures to embed themselves further and perpetuate the poverty and disaster industry; the Christian and secular humanitarian groups: the former make a transition from charity to rights discourse while intervening in disasters. The latter focus on building methodologies which institute certain norms of responding to disasters and catering to those it considers as more vulnerable when disaster strikes. The thesis finally turns its attention to the response of four Hindu groups who draw on civilizational categories to engage with issues of pain, suffering, healing. Each stakeholder, the thesis argues, in articulating its response to disasters, presents a 'counter model' or at least a complementary understanding of how to think and respond to disasters. This plurality of engagement by questioning the preconceived frameworks adds not just to the democratic imagination but also to the debates on what constitutes governance and citizenship. Methodologically, the thesis is an ethnographic exploration located in two sites in India: Gujarat and Orissa. It keeps storytelling, ethnography, analysis, policy documents together and tries to show that they become a weave in disaster studies.

[pt] Partindo do lugar reservado à interpretação no método genealógico de Nietzsche, o presente mostra que a genealogia, por ouvir o silêncio inerente às produções culturais, por se ater àquilo que as construções silenciam enquanto são produzidas e preservadas, necessariamente aborda a violência velada por tais empreendimentos. Há um excesso de violência no desenvolvimento da cultura metafísica, proporcional à quantidade existente de mecanismos de encobrimento dessa violência. O esclarecimento genealógico das violências recusadas indica a aposta de Nietzsche no alargamento da razão, cuja direção implica na redução da violência e em novos destinos para o mal-estar sentido pela consciência moral. / [en] Starting with the examination of the place reserved for the interpretation in the Nietzsche´s genealogical method, this work shows that genealogy, by listening the silence inherent to cultural productions, necessarely broaches the violence covered by such undertakings.There is an excess of violence in the development of the metaphysical culture, proportional to the quantity of existing mechanisms for concealing this violence. The revelation of these hidden violences through genealogical method indicated Nietzsche´s bet on the expantion of reason, whose consequences are the reduction of the same violence and the cration of new destinies for the discomfort felt by the moral conciousness.

Orientador: Milton Carlos Costa / Banca: Francisco Assis de Queiroz / Banca: Jose Carlos Barreiro / Resumo: A presente pesquisa tem por objetivo analisar a visão a respeito do elemento indígena construída pelos letrados reunidos no Instituto Histórico e Geográfico Brasileiro entre os anos de1838 e 1873. Parto da hipótese de que o discurso historiográfico produzido naquele espaço do saber postulou uma distinção entre passado e presente no tocante aos indígenas, a partir da tese de que eles seriam resquícios de uma antiga civilização que se degenerou. Dessa forma, estudar presença indígena nas terras brasileiras significava investigar uma era recuada na qual se poderia encontrar um precedente civilizacional para o Brasil e, concomitantemente, refletir acerca dos modos de se incorporar os índios contemporâneos ao novo impulso de civilização iniciado pela consolidação do Brasil independente. / Abstract: The objective of this research presentation is to analyze the vision of the indigenous element constructed by scholastic gatherings at the Brazilian Historical and Geographical Institute between 1838 and 1873. Starting from the hypothesis that historiographic discourse was produced in the space of knowledge that postulated a distinction between past and present regarding the indigenous people, based on the thesis that they were remnants of an ancient civilization that degenerated. That way, studying the presence of indigenous people in the Brazilian lands meant investigating a recoiled era in which could be found a civilizational precedent and, concomitantly, reflecting about the ways of incorporating the contemporary Indians into the new impulse of civilization that started with the consolidation of an independent Brazil. / Mestre

Este trabalho procura analisar o processo de americanização republicana no Brasil, entre 1889 e 1912. Pretende-se assim, discutir as interpretações dos intelectuais brasileiros construídas em torno do tema do Pan-americanismo, assim como quais foram alguns dos argumentos que contribuíram para o estabelecimento de proximidades e de distanciamentos entre o Brasil e os Estados Unidos e entre o Brasil e os demais países latino-americanos nas primeiras décadas republicanas. Este procedimento possibilitou ainda, compreender as interpretações em torno dos temas raça e civilização, sendo analisadas através do debate intelectual do período no Brasil / This work is an attempt at analyzing the process of political alignment with America that took place in the first years of the Brazilian Republic between 1889 and 1912. Hence, it aims at investigating the interpretations built around the theme of Pan- Americanism by the Brazilian intellectuals of the time, providing a better understanding of the arguments that contributed to the justification of proximities and distances between Brazil and the United States, as well as among Brazil and the other Latin American countries in the first decades of the Republic. This procedure has also enabled a better insight into the then current interpretations encompassing the themes of race and civilization taking place in the intellectual debate of the period in Brazil.

A presente pesquisa trabalha principalmente Freyre e o iberismo. Foi possível concluir que o sociólogo saiu em defesa dos valores luso-hispânicos como responsáveis por alçar o país à categoria de modelo de civilização. Com base em documentos produzidos à época, identificamos que o sociólogo pernambucano, de modo muito particular, desenvolve a ideia que sinaliza para o Brasil, principal representante do catolicismo ibérico, como terceira força cultural ou terceira solução, capaz de ombrear culturalmente com as principais potências que marcaram as disputas ideológicas na Guerra Fria. / This research aims at analyzing, primarily, Freyre and Iberianism. It is right to say that Luso-Hispanic values were asserted by the sociologist as responsible to raise Brazil as a way of civilization. Based on historical documents, I have identified that Gilberto Freyre, in a very particular way, formulates an idea for Brazil, main Iberian Catholicism representative, as the third cultural force or the third solution, capable of equalizing itself, from a cultural viewpoint, in relation with the world powers, which marked the ideological disputes throughout the Cold War period.

A presente tese trata de discussões que ocorreram no âmbito do Instituto de Pesquisa Social em seu exílio nos Estados Unidos na primeira metade da década de 1940. O trabalho segue a constituição da crítica do capitalismo monopolista de Horkheimer e Adorno a partir de um debate sobre o nacional-socialismo organizado pelo Instituto na Universidade de Columbia em 1941, do qual tomaram parte Friedrich Pollock, Franz Neumann, Otto Kirchheimer, Arcadius R. L. Gurland e Herbert Marcuse. Nesse percurso, a abordagem da sociedade monopolista do capitalismo tardio por Horkheimer e Adorno se alia a uma crítica do processo civilizatório. A confluência da crítica do presente histórico com a crítica da civilização vai encontrar seu ápice na Dialética do Esclarecimento, livro em coautoria concluído em 1944. Encarando o livro como uma resposta ao debate de Columbia, a tese reconstrói este último e, na sequência, procura estabelecer mediações entre ele e a produção de Horkheimer e Adorno até a Dialética do Esclarecimento, analisando as transformações que se operaram e as novas determinações que ganharam lugar na trajetória intelectual dos dois autores nesse período. / This dissertation deals with discussions that took place at the Institute of Social Research during its exile in the United States in the first half of the 1940\'s. By approaching a debate on National Socialism organized by the Institute at Columbia University in 1941 attended by Friedrich Pollock, Franz Neumann, Otto Kirchheimer, Arcadius R. L. Gurland and Herbert Marcuse , it tracks the formation of Horkheimer and Adornos critique of monopoly capitalism. As the dissertation shows, the approach of monopolistic society adopted by Horkheimer and Adorno fuses with a critique of the process of civilization. The conflation of the critique of historical present with the critique of civilization culminates in the Dialectic of Enlightenment, a jointly authored book that was concluded in 1944. By viewing this work as an answer to the Columbia debate, the dissertation reconstructs the debate and, furthermore, seeks to establish mediations between it and Horkheimer and Adornos theoretical output up to and including the Dialectic of Enlightenment. The dissertation analyzes the transformations that occurred as well as new determinations that emerged in the intellectual trajectory of the two authors during this period.

Made available in DSpace on 2016-07-27T13:49:03Z (GMT). No. of bitstreams: 1 LOURIVAL RODRIGUES DA SILVA.pdf: 1359844 bytes, checksum: c7cdac5d2470b228c04ec94f7a559c99 (MD5) Previous issue date: 2006-02-22 / Goiânia, UCG, 2006. This dissertation deals with the aspects of post-modernity, the religion and Brazilian´s youth. It approaches the question of today s utopia and, in a special way, the "Civilization of Love" which is a proposal for the Catholic youth. It makes a reassessment of modernity, post-modernity and the situation of religion. It is a reflection on the different conceptions of youth: influences of the current culture on the new generations, over communication, with its technologies, virtuality, standards of behavior and subjectivity. It considers youth and their participation in the religion, surveying what type of religion the young are seeking. Emphasizes youth s political participation throughout history through their demands, contradictions and forms of participation and organization. The utopia in the perspective of the dream offered to the youth of today s post-modern culture. It discloses who proposed the Civilization of Love to young Catholics and gives emphasis on how this concept was received by church and the youth. It brings a visualization of the pastorals of youth in Brazil, how they organize, their objectives and action of plans, presenting the understandings that these youngers have on the "Civilization of Love". / Esta dissertação trata dos aspectos da pós-modernidade, da religião e da juventude brasileira. Aborda a questão da utopia hoje e, de modo especial a Civilização do Amor que é proposta para a juventude católica. Faz uma abordagem da modernidade, da pós-modernidade e da situação da religião. É uma reflexão sobre as diferentes concepções de juventude: influências da cultura atual sobre as novas gerações, sobretudo a comunicação, com suas tecnologias, virtualidades, padrões de comportamento e subjetividade. Considera a juventude e sua presença na religião, levantando de que tipo de religião os jovens estão à procura. Dá destaque à participação política dos jovens ao longo da história, com suas reivindicações, contradições e formas de se organizar. Discute a utopia na perspectiva de sonho oferecido aos jovens da cultura pós-moderna. Levanta quem propõe a Civilização do Amor aos jovens católicos, pontuando o modo como esta foi assumida pela Igreja e pelos jovens. Traz uma visualização das pastorais da juventude no Brasil com suas formas de organização, seus objetivos e planos de ação, apresentando as compreensões que estes jovens têm sobre a Civilização do Amor .

Esta pesquisa buscou analisar a formação dos mais significativos movimentos beletrítiscos acontecidos no Ceará, sobretudo, o movimento dos padeiros, surgido em 30 de maio de 1892. O sentido de toda um agitação literária no Ceará, daí um certo teor gregário resultando assim na formação de grupos ou rodas literárias se deve em grande parte pelo objetivo dos homens de letras de adentrar a imprensa jornalística ou a acomodação nas repartições públicas , haja vista as atividades letradas servirem como forma de ascensão sócio-economica. Diferente da Mocidade Cearense comprometida com os interesses econômicos dos emergentes setores urbanos e de estreita ligação com as tradicionais oligarquias rurais, o grupo dos padeiros, oriundo dos Novos do Ceará diferente do arsenal teórico científico pautado nas idéias positivas e evolutivas iria propor um novo projeto literário baseado nos valores e hábitos do \"tipo\" campestre, heróico e valente. O movimento literário e artístico dos artistas padeiros seria uma \"cousa nova\", fugindo, pois, das formalidades científicas e bacharelescas dos tantos outros movimentos acontecidos anteriormente. De forte caráter boêmio e pilhérico o movimento dos padeiros causou \"escândalo\" numa pacata e provinciana Fortaleza de então, acostumada à seca, à pilheria e ao aluá. Se contrapondo ao projeto literário da velha Mocidade comprometida com a estrutura burguesa de raiz européia, a Padaria Espiritual prometia falar a linguagem do universo de hábitos e valores do povo cearense em contraposição ao mundo liberal e burguês das classes médias e altas que experimentam o diaa- dia dos grandes centros urbanos com suas relações viciosas ou degenerativas, o que não acontecia com as relações nada formais do homem puro e ingênuo que reside no campo.Portanto, o movimento dos padeiros iria se contrapor de forma retórica à burguesia, classe responsável pela disseminação de um conjunto de normas e valores que carrearam todo um processo de significativas mudanças econômicas festejadas pelas idéias de \"civilização\" e de \"progresso\" em detrimento da cultura maior da população pobre e humilde desassistida das míninas condições de sobrevivência. / This study aimed at analyzing the origin of one of the most significant literary movements ever appeared in Ceará, namely that of the \"bakers\", started on May 30th, 1892. The literary frenzy in Ceará and the social nature of this movement, resulting in the formation of literary groups or circles, is due to a large extent to the the interest of those men of letters in entering the field of journalism or finding a public job, for the scholarly activities were seen at the time as a path to socio-economic growth. The \"bakers\" group differed from the Mocidade Cearense (Ceará Youth) movement, which was committed to promoting the emerging urban sectors economic interests and bore close links with the traditional agricultural oligarchies, making use of a scientific theoretical background based on positivist and evolutionist ideas. On the other hand, the members of the \"bakers\" movement, which derived from the Novos do Ceará (Ceará Youngsters) group, adopted a new literary project based on the values and habits of the heroic and brave countryside men. The literary and artistic movement of the \"bakers\" searched to find \"something new\", therefore moving away from the scientific and scholarly formalities which characterized many prior movements. Its strong bohemian and witty character caused outrage in the calm and provician Fortaleza of the time, used to no kore than droughts, humour and \"aluá\". In contrast with the literary project of the old Youth, which searched to preserve the european bourgeois structure of the State of Ceará, the Padaria Espiritual (Spiritual Bakery) promised to speak the language of the universe of habits and values of the people of Ceará, opposing the liberal and bourgeois world of the middle and upper classes that lived in the great urban centers and experience its vicious or degenerative relations, while the countryside man remained pure and innocent in his all but formal relations. Therefore, the \"bakers\" movement rhetorically opposed the bourgeoisie, responsible for the dissemination of a set of norms and values that started a process of significant economic changes linked to the ideas of \"civilization\" and \"progress\" and that were very well received, in detriment of the culture of the poor and humble population lacking the minimal survival conditions.