De quelle façon peut-on actualiser et mettre en scène une pièce de Brecht en considérant la relation aux spectateurs comme étant le point central de la démarche esthétique? Telle est notre question préalable. Cela implique de considérer le spectateur, du moins d'en intégrer une certaine conscience, dans le processus créatif qui mène à la représentation. La clarification des stratégies d'échange entre la scène et la salle a orienté nos recherches. D'abord, d'un point de vue sociologique, en prenant le parti que les spectateurs sont plus largement définis par tout ce qui est avant et après la représentation que par la centaine de minutes où ils sont assis dans la salle. Ensuite, par la voix des artisans du spectacle qui portent un regard de l'intérieur sur la relation scène-salle. Et finalement, dans une optique plus large qui englobe les deux précédents aspects et qui tient compte des modes communicationnels de notre époque et ce, en relation avec l'œuvre brechtienne. Nous soutenons ce travail de création en appuyant notre réflexion critique sur les écrits de Pierre Bourdieu et d'Emmanuel Éthis en sociologie, sur ceux de Régis Debray, Jacques Rancière et Guy Debord pour leur réflexion sur l'art, de Hans-Thies Lehmann et Jean-Pierre Sarrazac pour leurs travaux directement reliés à la pratique théâtrale et à l'art d'être spectateur et plus particulièrement à la proposition d'Yves Thoret qui, à travers la notion de spectature, définit la participation du spectateur à la représentation. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : spectateur, communication, spectature, distanciation, actualisation

In human service organizations it is important to enlighten the significance of human encounters. The aim of this study was to explore nursing students experiences of developing empathy and professional relationship in encounters with patients and next of kin during their education. Interviews with five nursing students were carried out. The method of analysing content analysis was used. One main theme and five subthemes were presented. The main theme was described as a process of developing courage and awareness. The students challenged themselves and their beliefs and through this they gained self-knowledge and courage. During periods of clinical practice the usefulness of theoretic knowledge became evident for the students. The developing of awareness and the gain of courage made them more secure in human encounters. The result of this study lead to a deeper understanding of the significant elements for nursing students development towards a professional relationship in human encounters.

As an age old virtue, courage has been linked to several characteristics / however, the number of empirical studies discussing these linkages is few. Also, the literature lacks a proper self report measure of courage. With these voids in mind, the aims of the present research are threefold: a) to develop a new scale to measure courage which has been mostly understood in terms of being able to present oneself in a genuine way, perseverance under difficult circumstances, and pursuit of morally right behavior / b) to investigate self related differences in courage within the context of Balanced Integration and Differentiation (BID) Model of self (imamoglu, 2003) and c) to explore the relationship between courage and other proposed related constructs. A set of questionnaires including the Courage Scale, BID Scale (imamoglu, 1998), Battery of Interpersonal Capabilities (Paulhus, &amp / Martin 1988), Moral Courage Scale (Bronstein et al, 2007), Short Form of Authenticity Scale (imamoglu et al, 2009), Hope Scale (Snyder et al, 1991), and Voice Scale (Van Dyne, &amp / LePine, 1998) have been administered to 313 university students (182 female, 127 males and 4 not specified). Results suggested that the newly developed Courage Scale had acceptable levels of internal consistency. Also, it showed converging patterns with Moral Courage Scale which is a more specific measure of the concept throughout different analyses. In congruence with the literature, courage was positively correlated with voice behavior and certain personality characteristics such as self-confidence, assertiveness or honesty. Based on the results, it was concluded that people who have balanced and separated-individuated selves (i.e. who had satisfied both individuational and relational needs and who had satisfied only individuational need, respectively) had higher scores of courage than other self types indicating the importance of intrapersonal developmental orientation for courage. However, both individuation and relatedness were powerful predictors of courage in regression analyses. Results involving a proposed model of courage as a latent variable (predicted by the Courage and Moral Courage Scales) indicated that relatedness, individuation and hope predicted courage indirectly through the mediation of authenticity while the latter two variables also predicted it directly. The study contributed to the literature by exploring the role of self on courage for the first time, by specifying various empirical relationships among concepts that are regarded close to courage and by suggesting a model of courage. The results were discussed in terms of limitations and suggestions as well.

Thesis (D. Min.)--Western Seminary, Portland, Or., 2000. / Abstract. Includes bibliographical references (leaves 531-554).

No description available.

In this dissertation I seek to ascertain why Merleau-Ponty concludes his Phenomenology of Perception with lines drawn from Saint-Exupery's Pilote de guerre. This ending has received no critical scrutiny in the literature on Merleau-Ponty. Yet it is quite puzzling; for the content of the cited passage is antithetical to the philosophical thrust of Merleau-Ponty's work. And yet, it is linked to the idea of 'the realization of philosophy'. Given that this idea constitutes the guiding impetus of Merleau-Ponty's existential phenomenology, a comprehensive understanding of Merleau-Ponty's project requires coming to terms with the role of Saint-Exupery within it. / To this end, I examine the major themes of Saint-Exupery's work, in particular the 'cosmic humanism' of Pilote de guerre, showing that this is based on a spiritual account of self-sacrificial action. I then reconstruct the core of Merleau-Ponty's existential phenomenology as a 'militant' philosophy, focusing my analysis around the notion of 'human productivity'. On this basis, I provide a detailed reading of Merleau-Ponty's essay "Man, the Hero" in terms of post-Hegelian philosophy of history, and I provide a detailed comparison of Saint-Exupery and Merleau-Ponty with regard to truth and freedom. / This analysis reveals that heroism for Merleau-Ponty is the manifestation of pure human productivity and, as such, is a phenomenally objective purposiveness. Drawing on Kant's third Critique, I conclude that the rationale for Merleau-Pontian heroism is to furnish sensory evidence attesting to the possibility of a solution to the human problem. Through the concept of the hero, or of heroic purposiveness, we are able to cognize the potential suitability of the natural world for the realization of human reconciliation. The hero is thus the linchpin of Merleau-Ponty's teleology of consciousness, and of the transcendental project that hinges on this teleology.

Teilw. zugl.: Berlin, Humboldt-Universiẗat, Diss., 2005.

Thesis (D. Min.)--Western Seminary, Portland, Or., 2000. / Abstract. Includes bibliographical references (leaves 531-554).

Thesis (D. Min.)--Western Seminary, Portland, Or., 2000. / Abstract. Includes bibliographical references (leaves 531-554).

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-11-06T16:27:14Z No. of bitstreams: 1 Cleber Araujo Souto.pdf: 1215184 bytes, checksum: 440d9aa7d4169b7d9bd07989d9c74fc6 (MD5) / Made available in DSpace on 2017-11-06T16:27:14Z (GMT). No. of bitstreams: 1 Cleber Araujo Souto.pdf: 1215184 bytes, checksum: 440d9aa7d4169b7d9bd07989d9c74fc6 (MD5) Previous issue date: 2017-06-14 / The subject that we are discussing is the relationship between faith and risk in Paul Tillich's thinking. We chose to start from some texts of his maturity, especially Systematic Theology and the Dynamics of Faith, but dialoguing with other texts, including the German period. We seek to interpret the theme from an ontological-existential perspective, which means that faith is not treated only as a kind of knowledge, experience or belief, but as the state of the human being taken by a supreme concern. The risk, in this sense, can not also be referring to the contents of faith, but to this state of supreme concern. What leads us to propose, from the work of Tillich, that the risk is present and every act of faith, does not invalidate it, but forms part of its constitution. To assume faith is to take the risk it carries. As a means of developing this thesis, we think of a four-part structure. In the first (The Question of Faith in Tillich) we work on the concept of faith as a state of supreme concern. For this, we begin by discussing the problematization of faith in Tillich as a phenomenological question, then we try to establish the concept of faith as dependent on the concept of religion as the supreme concern. Finally, we present four themes that emerge from the understanding of faith as a state: the idea of faith as destiny, the idea of faith as experience, the relationship between the rational and the irrational, and, some distortions of the concept of faith. In the second part (The proper risk of faith) we try to present the notion of risk. We initially identify three places in Tillich's work in which the idea of risk is related to faith, then we present the ideas of frontier and ambiguities of life as close to the idea of risk. In the third part (Language and risk of faith) we present language as a place where risk penetrates faith, as a place that, because of its dynamic and historically situated character, makes it impossible for faith to be comprehended in an absolute way. For this, we begin by discussing the understanding of language in Aristotle and Heidegger as opposing paradigmatic models, and then, we present the discussion on language in Tillich as an alternative to the two, with emphasis on the symbol as the language of faith. In fourth part (The faith that takes the risk) we deal with the implications of assuming the risk as a constitutive element of the faith. We highlight three implications: the idea of truth of faith, the relationship between faith and doubt, and the relationship between doubt and courage. / O tema que tratamos é a relação entre fé e risco no pensamento de Paul Tillich. Optamos por partir de alguns textos de sua maturidade, especialmente a Teologia sistemática e a Dinâmica da fé, mas dialogando com outros textos, inclusive do período alemão. Procuramos interpretar o tema numa perspectiva ontológico-existencial, o que significa que a fé não é tratada somente como um tipo de conhecimento, experiência ou crença, mas como o estado do ser humano tomado por uma preocupação última. O risco, neste sentido, não pode também ser referente aos conteúdos da fé, mas a esse estado de preocupação última. O que nos leva a propor, a partir da obra de Tillich, que o risco está presente e cada ato de fé, não a invalida, antes faz parte de sua constituição. Assumir a fé é assumir o risco que ela carrega. Como um meio de desenvolvermos essa tese pensamos em uma estrutura dividida em quatro partes. Na primeira (A questão da fé em Tillich) trabalhamos o conceito de fé como estado de preocupação última. Para isso, começamos por discutir a problematização da fé em Tillich como uma questão fenomenológica, depois procuramos estabelecer o conceito de fé como dependente do conceito de religião como preocupação última, por fim, apresentamos quatro temas que surgem da compreensão da fé como estado: a ideia de fé como destino, a ideia de fé como experiência, a relação entre o racional e o irracional e algumas distorções do conceito de fé. Na segunda parte (O risco próprio da fé) procuramos apresentar a noção de risco. Identificamos inicialmente três lugares na obra de Tillich em que a ideia de risco é relacionada a fé, depois apresentamos as ideias de fronteira e ambiguidades da vida como próximas à ideia de risco. Na terceira parte (Linguagem e risco da fé) apresentamos a linguagem como lugar onde o risco penetra a fé, como lugar que, por seu caráter dinâmico e historicamente situado, impossibilita a fé de ser compreendida de modo absoluto. Para isso iniciamos discutindo a compreensão de linguagem em Aristóteles e Heidegger, como modelos paradigmáticos opostos, para depois apresentar a discussão sobre linguagem em Tillich como uma alternativa às duas, com destaque para o símbolo, enquanto linguagem da fé. Na quanta parte (A fé que assume o risco) tratamos das implicações de se assumir o risco como elemento constitutivo da fé. Destacamos três implicações: a ideia de verdade da fé, a relação entre fé e dúvida e a relação entre dúvida e coragem.