A cultura ocidental contemporânea trouxe para a história do homem novas modalidades de crime e novos tipos de criminosos. A magnitude da destruição do outro alcançou cifras e situações sem precedentes. Embora Freud pensasse que, em princípio, os homens acertassem seus conflitos por meio da violência, nosso estudo foca um tipo específico de sofrimento infligido ao outro: aquela destruição da alteridade que traz consigo aspectos da ordem do excesso, onde não se encontra explicação para tal ação, denominada coloquialmente de maldade gratuita. Ao longo do trabalho tornou-se cada vez mais evidente que esse fenômeno não poderia nem ser examinado somente à luz da Psicanálise, nem ser desarticulado de seu contexto social, histórico e político. Abrimos, assim, o diálogo com a Filosofia e a História. Levantamos a hipótese de que o papel destrutivo do(s) algoz(es) pode ser vivido de duas formas diferentes: 1) a que pensa um malfeitor implicado em um cenário propiciador de prazer; 2) a que fala de um opressor que atua com total indiferença. Deixando de lado a violência do plano da cena sexual, focamos nosso estudo em circunstâncias não sexuais, strictu sensu. No campo da Filosofia, a contribuição de Hannah Arendt sobre a questão da banalidade do mal e sua retomada do conceito kantiano de mal radical pareceu-nos importante. Isso nos permitiu questionar a possibilidade da existência do mal fora da psicopatologia, como proposto pelos autores que acompanharam Arendt nesse capítulo. Chegamos à conclusão de que não existe maldade de fato gratuita porque para o opressor há sempre um sentido prévio que o leva a passar ao ato. Do ponto de vista da Psicanálise, no entanto, não há lugar para que pessoas banais no sentido arendtiano do termo - transformem-se em criminosos. Falamos assim da perversidade e do fenômeno da massa para pensar que tipo de moral está por trás dos massacres, tais como o Holocausto, Ruanda e Balkans, entre outros / The contemporary occidental culture brought to mans history new modalities of crimes and new types of criminals. The magnitude of destruction of the other reached unprecedented numbers and situations. Though Freud thought that, in principle, men settle their conflicts through violence, our study focus on a specific type of suffering inflicted to the other: that destruction of otherness that brings with it aspects of the order of the excess, where no explanation is found for such action, denominated colloquially gratuitous evil. Throughout the work it became more and more evident that this phenomenon could not be examined only in the light of Psychoanalysis, nor be disarticulated from its social, historical and political context. We opened thus the dialog with Philosophy and History. We raised the hypothesis that the destructive role of the executioner(s) can be lived in two different ways: 1) the one that sees the oppressor implicated in a scenario that generates pleasure; 2) the one that tells about a murderer who acts with total indifference. Leaving aside the violence of the sexual scene strictu sensu, we focused our study on non-sexual circumstances. In the field of Philosophy, the contribution of Hannah Arendt on the subject of the banality of evil and its return to the Kantian concept of radical evil seemed important to us. This allowed us to question the possibility of existence of evil outside psychopathology, as suggested by the authors who followed Arendt in this chapter. We came to the conclusion that there is no evil in fact gratuitous because for the oppressor there is always a previous sense that leads him/(her) to action. In the Psychoanalysis point of view, nevertheless, there is no place for banal people in the Arendtian sense of the word to transform themselves into criminals. We then speak of perversity and the mass phenomenon to think about what type of moral is behind of the massacres, such as the Holocaust, Rwanda and the Balkans, among others

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-12-23T11:50:22Z No. of bitstreams: 1 Valéria Yida.pdf: 23709999 bytes, checksum: 433480f21038e2eb21eb7cb5efeacde0 (MD5) / Made available in DSpace on 2016-12-23T11:50:22Z (GMT). No. of bitstreams: 1 Valéria Yida.pdf: 23709999 bytes, checksum: 433480f21038e2eb21eb7cb5efeacde0 (MD5) Previous issue date: 2016-12-08 / This research analyzes the Joker’s figurations of cruelty in the comic book Batman: A Piada Mortal (Batman: The Killing Joke, 1988). The cruelty of this character, understood as the wish to cause pain and suffering to another, has his own style in his lewd speech, in the following of an aesthetic of horror by the image-synthesis of his red rictus shaped mouth, as well as a plot that stages rituals of exhibitionism and sadism, in which the Joker's victims are offered in honor to Batman. This research contributes to the study of the villain in superhero genre comics, a character who, among clashes and truces with the hero, creates a field of tension that moves a suspenseful narrative of action and twists with an appeasing ending that invites the reader to the next adventure of the series. Cruelty is the Joker’s passion that wants to destabilize and corrupt the hero, composing the dynamics of a dense, ambiguous and sinister relationship between Batman and him. The aim of this research lies in this: what makes the Joker’s cruelty so outstanding in his relationship with Batman? By which means this cruelty determines and qualifies the Joker criminal acts, modifying his bound with the hero over the comics? The goal is to delimit the Joker’s imponderable of cruelty through its figurations that make him the quintessential villain in Batman stories. A two-way theoretical foundation was used: the via governed by image, professed by Thierry Groensteen, examining the complex system of narrative in which the drawing and the words are networked, and the psychoanalytical via in the Lacan’s trait unaire and perversion concepts, with the support of the Joker character’s approach to the literary figure of the sadean libertine / Esta pesquisa analisa as figurações da crueldade do Coringa nos quadrinhos de Batman: A Piada Mortal (Batman: The Killing Joke, 1988). A crueldade desse personagem, entendida como a vontade de causar dor e sofrimento ao outro, tem estilo próprio na sua fala devassa, seguindo uma estética do horror na imagem-síntese da sua boca vermelha em forma de ricto, bem como um enredo em que se encenam rituais de exibicionismo e sadismo, nos quais as vítimas do Coringa são oferecidas em louvor a Batman. Esta pesquisa contribui para o estudo do vilão nos quadrinhos do gênero super-herói, personagem que, em confrontos e tréguas com o herói, cria um campo de tensão que movimenta uma narrativa cheia de suspense, ação e de reviravoltas, com um desfecho apaziguador que convida o leitor a uma próxima aventura da série. A crueldade é a paixão do Coringa que quer desestabilizar e corromper o herói, compondo a dinâmica da relação densa, ambígua e sinistra entre ele e Batman. A questão da presente pesquisa reside nisto: o que torna a crueldade do Coringa tão marcante na relação deste com Batman? Por quais vias a crueldade determina e qualifica os atos criminosos do Coringa, modificando o vínculo dele com o herói ao longo destes quadrinhos? O objetivo é delimitar o imponderável da crueldade do Coringa por meio de suas figurações, que o tornam o vilão por excelência nas histórias de Batman. Utilizamos duas vias de fundamentação teórica: a via regida pela imagem, preconizada por Thierry Groensteen, examinando o sistema complexo da narrativa em que o desenho e a palavra funcionam em rede; e a via psicanalítica, no tocante aos conceitos lacanianos de traço unário e de perversão, com apoio da aproximação do personagem Coringa à figura literária do libertino sadeano

Made available in DSpace on 2016-04-25T20:21:24Z (GMT). No. of bitstreams: 1 Judson Forlan Gonzaga Cabral.pdf: 1249179 bytes, checksum: 108bd4cb632cff4920bd1d72334899c4 (MD5) Previous issue date: 2015-04-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Antonin Artaud was a french artist that lived on 20th century. With his theater and lifestyle, he shattered several moral institutions and rules that guided life. Made his life and art a combat. For this same reason, was subject of several reprimands. Artaud, man of theater stage, worked as a film actor, playwright, costume designer, scenographist, illustrator, art critic, an active man among his peers. Begun threading the path of historical avant-garde, and his ideals, especially those connected to surrealism, were aimed at revive theatrical art so it could be used as the place of action on life. Theater as practice of itself. Artaud s works were crucial so he could draw a life that was beyond or earlier of a certain life perspective consonant with its standardizing mechanisms. Beyond Artaud and his theater, this research focus on Nietzsche and Foucault, addressing some concepts dear to those authors. The life of those three were lives that to a certain extent drawn over existence other ways to be part of it. They established an aesthetic of existence from designing their lives as art pieces. Therefore, the research focuses on life and its political dimension seen through quality of life and its experiments. In this sense, draws the authors thoughts for different kinds of political actions / Antonin Artaud foi um artista francês que viveu no século XX. Ele com seu teatro e estilo de vida abalou os diversos programas morais e instituições pelas quais a vida era balizada. Fez de sua vida e arte um combate. Por isso mesmo sofreu diversos tipos de correções. Artaud, homem de teatro, trabalhou como ator de cinema, foi dramaturgo, figurinista, cenógrafo, desenhista, crítico de arte, foi um ativo entre seus contemporâneos. Trilhando inicialmente a esteira das vanguardas históricas e de seus ideais, especialmente o dos surrealistas tinhacomo projeto revivificar a arte teatral para que a mesma fosse usada como o lugar de ação sobre a vida. O teatro como prática de si. A obra de Artaud foi fundamental para que ele pudesse traçar uma vida que se colocava além ou aquém de certa perspectiva de vida vigente com seus mecanismos normalizadores. Além de Artaud e seu teatro a pesquisa enfatiza Nietzsche e Foucault com alguns conceitos caros a esses autores. A vida dos três foram vidas que de certa forma traçaram sobre a existência maneiras outras de estar nela. Instituíram uma estética da existência àmedida que fizeram das suas vidas uma obra de arte. Portanto, a pesquisa enfatiza a vida e sua dimensão política entendida aqui na qualidade de uma vida no e pelos seus experimentos. Para tanto, busca pensar à luz dos autores outros tipos possíveis de politização

Despite a growing increase in popularity of human-animal interaction research, there remains a lack of understanding of the reasons why children are cruel to animals and whether early intervention is effective in preventing cruelty and neglect. The aims of this thesis were to deepen our understanding of the psychology of child-animal interactions, and to test whether targeted educational interventions improve the mechanisms which underlie these interactions. A review of the literature found that current research is heavily biased towards the positive impact of animals, identifying a need for more research into the complex web of psychological factors that impact these relationships. The systematic review included in this thesis provides the first narrative meta-synthesis of empirical research on the psychological risk factors for childhood animal cruelty and highlights a decrease in publications over more recent years, as well as a lack of high quality research. Studies have largely overlooked the fact that most cruelty in childhood is unmotivated and accidental and so further research is essential to understand how to prevent different types of childhood animal cruelty. Three studies investigated the fundamental mechanisms that underlie child-animal interactions, focusing on attachment to pets, beliefs about animal minds, and attitudes towards animal cruelty. These studies highlighted the importance of teaching children about animal sentience through education, and that educational interventions should focus on preventing unmotivated cruelty and neglect in the general population. Animal welfare education aims to promote positive relationships between children and animals, thus preventing cruelty. However, few scientific evaluations of these programs exist. This thesis evaluates a cruelty prevention education programme, 'Prevention through Education', developed by the Scottish Society for the Prevention of Cruelty to Animals. Knowledge, attachment to pets, attitudes towards animals, attitudes towards animal cruelty, compassion towards animals, reported humane behaviour, and beliefs about animal minds were assessed at pre-test, post-test, and delayed post-test using a self-report questionnaire, comparing test schools to control schools. The questionnaire was administered to 1,217 Scottish children aged 6 to 13 years. The results found that cognitive factors were influenced by the intervention, but affective factors were more resistant to change. A novel cruelty prevention iPad game that was theoretically driven and evidence based, was designed, developed and evaluated. The evaluation involved a pre-test, post-test, test-control design using a self-report questionnaire with 184 primary-school children in Scotland, UK. The results indicated a positive impact of the game on increasing knowledge about animal welfare needs and appropriate and safe behaviour towards pets, increasing children's beliefs about pet minds, and decreasing acceptance of cruelty to pets. The intervention had no impact on compassion. This study demonstrates the potential of developing interactive iPad games to promote cognitive dimensions of positive child-animal interactions. This thesis highlights the importance of evidence-based animal welfare education for early prevention of animal cruelty, and the potential of computer game-based learning to promote positive child-animal interactions. This thesis further addresses major gaps in psychological research and deepens our understanding of how to prevent animal cruelty and neglect. The findings have implications for practice and policy and will impact upon the educational strategies of organisations wishing to develop early prevention strategies.

Made available in DSpace on 2016-04-26T14:55:19Z (GMT). No. of bitstreams: 1 Judson Forlan Gonzaga Cabral.pdf: 1249179 bytes, checksum: 108bd4cb632cff4920bd1d72334899c4 (MD5) Previous issue date: 2015-04-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Antonin Artaud was a french artist that lived on 20th century. With his theater and lifestyle, he shattered several moral institutions and rules that guided life. Made his life and art a combat. For this same reason, was subject of several reprimands. Artaud, man of theater stage, worked as a film actor, playwright, costume designer, scenographist, illustrator, art critic, an active man among his peers. Begun threading the path of historical avant-garde, and his ideals, especially those connected to surrealism, were aimed at revive theatrical art so it could be used as the place of action on life. Theater as practice of itself. Artaud s works were crucial so he could draw a life that was beyond or earlier of a certain life perspective consonant with its standardizing mechanisms. Beyond Artaud and his theater, this research focus on Nietzsche and Foucault, addressing some concepts dear to those authors. The life of those three were lives that to a certain extent drawn over existence other ways to be part of it. They established an aesthetic of existence from designing their lives as art pieces. Therefore, the research focuses on life and its political dimension seen through quality of life and its experiments. In this sense, draws the authors thoughts for different kinds of political actions / Antonin Artaud foi um artista francês que viveu no século XX. Ele com seu teatro e estilo de vida abalou os diversos programas morais e instituições pelas quais a vida era balizada. Fez de sua vida e arte um combate. Por isso mesmo sofreu diversos tipos de correções. Artaud, homem de teatro, trabalhou como ator de cinema, foi dramaturgo, figurinista, cenógrafo, desenhista, crítico de arte, foi um ativo entre seus contemporâneos. Trilhando inicialmente a esteira das vanguardas históricas e de seus ideais, especialmente o dos surrealistas tinhacomo projeto revivificar a arte teatral para que a mesma fosse usada como o lugar de ação sobre a vida. O teatro como prática de si. A obra de Artaud foi fundamental para que ele pudesse traçar uma vida que se colocava além ou aquém de certa perspectiva de vida vigente com seus mecanismos normalizadores. Além de Artaud e seu teatro a pesquisa enfatiza Nietzsche e Foucault com alguns conceitos caros a esses autores. A vida dos três foram vidas que de certa forma traçaram sobre a existência maneiras outras de estar nela. Instituíram uma estética da existência àmedida que fizeram das suas vidas uma obra de arte. Portanto, a pesquisa enfatiza a vida e sua dimensão política entendida aqui na qualidade de uma vida no e pelos seus experimentos. Para tanto, busca pensar à luz dos autores outros tipos possíveis de politização

Despite growing academic interest in the human–animal relationship, little research has been directed toward the political regulation of animal treatment. Even less attention has been accorded to the emergence of the long dominant paradigm in this policy area, namely, the ideology of animal welfare. This book attempts to address this gap by chronicling the early history of animal politics in Sweden with the aim of producing a critical, deconstructive genealogy of animal cruelty and animal welfare. The study ranges from the first political debates about animal cruelty in 1844 to the institution of Sweden’s first comprehensive animal protection act in 1944. Taking a post-Marxist and psychoanalytically informed approach to discourse analysis, the study focuses on how the “problem” of animal cruelty was articulated in the parliamentary debates and government documents throughout the period: What was the problem of animal (mis)treatment represented to be? What kinds of animal (ab)use were rendered uncontroversial? What kind of affective investments and ideological fantasies underpinned these discursive constructions, and how did the problematizations change over time? The book contains six empirical chapters that deal with the most important legal revisions in the period as well as the parallel debates about animal experimentation and slaughter. Two major discursive regimes—an early “anti-cruelty regime” and a later “animal welfare regime”—are identified in the material, and the transition between them is theorized in terms of discursive antagonism and dislocation. Focusing on the conflict between competing discursive logics, the study charts a century of ideological struggles through which our modern attitudes toward animals were born. The book also offers a critical reinterpretation of the success story of animal welfare. Against the assumption that modern animal welfarism progressively grew out of the preceding anti-cruelty regime, the central claim of this book is that the “welfarist turn” that took place in the 1930s and 1940s also functioned to re-entrench society’s speciesist values and de-problematize the exploitation of animals for human purposes.

What does it mean to be cruel to an animal? What does it mean for an animal to suffer? These are the questions embedded in the term "cruelty to animals," which has seemed, at first glance, a well defined term in modern America, in so far as it has been codified in anti-cruelty statutes. Cruelty to animals has been a disputed notion, though. What some groups call cruel, others call business, science, culture, worship, and art. Contests over the humane treatment of animals have therefore been contests over history, ideology, culture, and knowledge in which a variety of social actors-- animal scientists, cockfighters, filmmakers, FBI agents, members of Congress, members of PETA, and many, many others--try to decide which harms against animals and which forms of animal suffering are justifiable. Behaving Like Animals examines these contests in the United States from the beginning of the twentieth century to the present, focusing on four practices that modern American animal advocates have labeled cruel: malicious animal abuse, cockfighting, intensive animal agriculture, and the harming of animals on film. These case studies broadly trace the contours of American attitudes toward human cruelty and animal suffering over the last century. They also trace the historical evolution of the ideas embedded in the term “cruelty to animals.” Cruelty to animals has been the structuring logic of animal advocacy for two centuries, and historians have followed its development through the nineteenth century as a constellation of ideas about human and animal natures, about cruelty and kindness, and about suffering and sentience—very old ideas rooted in western intellectual thought and given shape by nineteenth-century sentimental culture. Behaving Like Animals follows this historical and intellectual thread into the twenty-first century, and reveals how these old ideas adapted to modern and evolving regimes of knowledge, science, and law, as they became thickly knotted in America’s varied and transforming social, cultural, intellectual, political, and legal contexts. That process has had varied and far-reaching implications in modern American culture, structuring social relations among Americans while shaping understandings of the place of animals in American society. Behaving Like Animals tells this history.

Made available in DSpace on 2016-08-11T14:41:33Z (GMT). No. of bitstreams: 1 JhessicaLAL_DISSERT.pdf: 2402550 bytes, checksum: dbcac7e10ad01ec1cfe673931eabdabd (MD5) Previous issue date: 2015-10-26 / The knowledge of legislation on the mistreatment of animals is the utmost importance for a possible prevention against abuse these. Lack of population knowledge about animal rights implies the absence of rights of claim with the public authorities. The 1988 Federal Constitution, in Article 225, paragraph 1, item VII, recognizes that animals are living beings endowed with rights by imposing on society and left to the State the duty to respect life, body liberty and their physical integrity, in addition to expressly prohibiting practices that cause the extinction or subject to any animal cruelty. The approach about the protective laws of the animal acquires importance of interdisciplinary nature covering animal rights in all aspects, also including public health. Research that can discuss animal rights and contribute to the academic and social knowledge are relevant. As a result, this project proposes to conduct a study on the knowledge of the legislation on animal abuse. The study was conducted within the city of Mossoró, state of Rio Grande do Norte and conducted by literature and field research, through the application of 1,572 questionnaires to the largest population of eighteen years of age. It was obtained as a result that 51.84% of respondents are guardians of livestock, while 48.16% are not. About what responsible ownership, is 24.81% answered that they know what it is, while 75.19% said they do not know what it is. Of those surveyed, 68,00% know what would be animal welfare and 32.00% do not know. Furthemore, 84.92% answered that they know what constitutes ill-treatment of animals, while 15.08% said they did not know what would. Asked whether they observe stray animals in squares and streets, 94.72% answered positively, while 5.28% answered negatively. On the question of the existence of legal protection for pets, 58.97% answered yes, while 41.03% said they did not know of the existence of legal protection. With regard to knowledge of the population of Mossoró/RN on pet protection laws, 19.15% said they know the laws and 80.85% said they are unaware. About the penalty for those who mistreat domestic animals, research has obtained the following results: 11.32% said it would be worth the detention of three months to one year and a fine; 3.50% said it would be imprisonment from three months to one year and a fine; 12.15% said it would be a fine; 3.18% said it would be worth it to provide services to the community; and 69.85% do not know what the penalty for mistreating an animal is. In conclusion, it suggests that the population of Mossoró/RN is unaware of the law on animal abuse / O conhecimento acerca da legislação sobre os maus-tratos com animais é de extrema importância para uma possível prevenção contra os abusos cometidos a esses. A falta de conhecimento da população sobre os direitos dos animais implica na ausência de reivindicação de direitos junto às autoridades públicas. A Constituição Federal de 1988, em seu artigo 225, §1º, inciso VII, reconhece que os animais são seres vivos dotados de direitos, impondo a sociedade e ao Estado o dever de respeitar a vida, a liberdade corporal e a integridade física deles, além de proibir expressamente as práticas que provoquem a extinção ou submetam à crueldade qualquer animal. A abordagem acerca das legislações protetivas dos animais adquire importância de cunho interdisciplinar abarcando os direitos dos animais em todos os aspectos, incluindo também a saúde pública. Pesquisas que possam discutir os direitos dos animais, contribuindo para o conhecimento acadêmico e social são relevantes. Em vista disso, o presente projeto se propõe a realizar um estudo sobre o conhecimento acerca da legislação sobre os maus-tratos com animais. O trabalho foi desenvolvido no âmbito do Município de Mossoró, Estado do Rio Grande do Norte e realizado mediante pesquisa bibliográfica e de campo, através da aplicação de 1.572 questionários junto à população maior de dezoito anos de idade. Obteve-se como resultado que 51,84% dos pesquisados são guardiões de animais domésticos, enquanto 48,16% não são. Sobre saber o que é guarda responsável, 24,81% responderam que sabem o que é, enquanto que 75,19% responderam que não sabem do que se trata. Dos pesquisados, 68,00% sabem o que seria bem-estar animal e 32,00% não sabem. Por sua vez, 84,92% responderam que sabem o que se constitui maus-tratos aos animais, enquanto que 15,08% afirmaram não saber o que seria. Questionados sobre se observam animais soltos em praças e ruas, 94,72% responderam positivamente, enquanto que 5,28% responderam negativamente. Quanto a saber da existência de proteção legal aos animais domésticos, 58,97% responderam afirmativamente, enquanto que 41,03% disseram não saber da existência de proteção legal. Com relação ao conhecimento da população de Mossoró/RN acerca das leis de proteção aos animais domésticos, 19,15% afirmaram que conhecem as leis e 80,85% afirmaram que desconhecem. Sobre a penalidade para quem maltrata animais domésticos, a pesquisa obteve os seguintes resultados: 11,32% disseram que seria pena de detenção, de três meses a um ano, e multa; 3,50% disseram que seria pena de reclusão, de três meses a um ano, e multa; 12,15% disseram que seria pena de multa; 3,18% disseram que seria pena de prestação de serviços à comunidade; e 69,85% não sabem qual a pena para quem maltrata um animal. Como conclusão, tem-se que a população de Mossoró/RN desconhece a legislação sobre maus-tratos com animais

Submitted by Liliane Ferreira (ljuvencia30@gmail.com) on 2018-11-14T10:39:01Z No. of bitstreams: 2 Tese - Cristyane Batista Leal - 2018.pdf: 1867650 bytes, checksum: 73acc2103008b981aad6b385cd35c494 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-11-14T12:56:02Z (GMT) No. of bitstreams: 2 Tese - Cristyane Batista Leal - 2018.pdf: 1867650 bytes, checksum: 73acc2103008b981aad6b385cd35c494 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-11-14T12:56:02Z (GMT). No. of bitstreams: 2 Tese - Cristyane Batista Leal - 2018.pdf: 1867650 bytes, checksum: 73acc2103008b981aad6b385cd35c494 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-03-08 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This study presents an interpretative reading of six plays by Hilda Hilst: The Company, The Rat in the Wall, The Auto of the Ship of Camiri, The Birds of Night, The New System, and The Patriarch’s Death, through theoretical assumptions of the Theater of the Absurd, especially those of Eugène Ionesco, and the Theatre of Cruelty, of Antonin Artaud. These plays have in common the distance, at different levels, which they establish in relation to the traditional forms of development and resolution of the dramatic conflicts, configuring themselves as static dramas. Considering the fact that it is an essentially lyrical theater, this study sees lyricism as a style that contributed to the constitution of Modern Arts, with an emphasis on the Symbolist theater of the end of the 19th century, bringing the Hilstian theater closer to the Theater of the Absurd of the XX century and locating its marginality in the Brazilian theater because of its distance from the Brechtian and realistic aesthetics that, at the time of its writing, was predominant in the Brazilian scene.The peripheral situation of Hilda Hilst’s theater here is presented because of the very place that theatrical culture occupies in Brazil, always at a disadvantage if compared to other arts. The singularity of her theater rests in its slippage between dramatic, lyrical and absurd categories, revealing the consciousness of incommunicability and the inability of the hero-poet to ensure human integrity in the eternal totalitarian social systems, hence their approach to the Artaudian Theater of Cruelty. Yet, imploding reality by abstract choices of character composition, action, time and space, the Hilstian dramas present themselves as a resilient and conscious response to the social collapse resulting from human deterioration. / Este estudo apresenta uma leitura interpretativa de seis peças de Hilda Hilst: A empresa, O rato no muro, Auto da barca de Camiri, As aves da noite, O novo sistema e A morte do patriarca, por meio de pressupostos teóricos do Teatro do Absurdo, especialmente aqueles de Ionesco, e os do Teatro da Crueldade, de Antonin Artaud. Essas peças têm em comum a distância, em diferentes níveis, que estabelecem em relação às formas tradicionais de desenvolvimento e resolução dos conflitos dramáticos, configurando-se como dramas estáticos. Considerando o fato de se tratar de um teatro essencialmente lírico, este trabalho enxerga o lirismo como um estilo que contribuiu para a constituição das artes modernas, com ênfase no teatro simbolista do final do século XIX, aproximando o teatro hilstiano do Teatro do Absurdo do século XX e localizando sua marginalidade no teatro brasileiro, em razão de seu afastamento da estética brechtiana e realista que, na época da sua escrita, era predominante na cena brasileira. A situação periférica do teatro de Hilda Hilst é aqui apresentada como consequência do próprio lugar que a cultura do teatro ocupa no Brasil, sempre em desvantagem se comparado a outras artes. A singularidade de seu teatro repousa em seu deslizamento entre categorias dramáticas, líricas e do teatro do absurdo, revelando a consciência da incomunicabilidade e incapacidade do herói-poeta em assegurar a integridade humana nos eternos sistemas sociais totalitários, daí também sua aproximação ao Teatro da Crueldade artaudiano. Mesmo assim, implodindo a realidade por escolhas abstratas de composição de personagens, ação, tempo e espaço, os dramas hilstianos se apresentam como resposta resistente e consciente ao colapso social resultante de deteriorações humanas.

A cultura ocidental contemporânea trouxe para a história do homem novas modalidades de crime e novos tipos de criminosos. A magnitude da destruição do outro alcançou cifras e situações sem precedentes. Embora Freud pensasse que, em princípio, os homens acertassem seus conflitos por meio da violência, nosso estudo foca um tipo específico de sofrimento infligido ao outro: aquela destruição da alteridade que traz consigo aspectos da ordem do excesso, onde não se encontra explicação para tal ação, denominada coloquialmente de maldade gratuita. Ao longo do trabalho tornou-se cada vez mais evidente que esse fenômeno não poderia nem ser examinado somente à luz da Psicanálise, nem ser desarticulado de seu contexto social, histórico e político. Abrimos, assim, o diálogo com a Filosofia e a História. Levantamos a hipótese de que o papel destrutivo do(s) algoz(es) pode ser vivido de duas formas diferentes: 1) a que pensa um malfeitor implicado em um cenário propiciador de prazer; 2) a que fala de um opressor que atua com total indiferença. Deixando de lado a violência do plano da cena sexual, focamos nosso estudo em circunstâncias não sexuais, strictu sensu. No campo da Filosofia, a contribuição de Hannah Arendt sobre a questão da banalidade do mal e sua retomada do conceito kantiano de mal radical pareceu-nos importante. Isso nos permitiu questionar a possibilidade da existência do mal fora da psicopatologia, como proposto pelos autores que acompanharam Arendt nesse capítulo. Chegamos à conclusão de que não existe maldade de fato gratuita porque para o opressor há sempre um sentido prévio que o leva a passar ao ato. Do ponto de vista da Psicanálise, no entanto, não há lugar para que pessoas banais no sentido arendtiano do termo - transformem-se em criminosos. Falamos assim da perversidade e do fenômeno da massa para pensar que tipo de moral está por trás dos massacres, tais como o Holocausto, Ruanda e Balkans, entre outros / The contemporary occidental culture brought to mans history new modalities of crimes and new types of criminals. The magnitude of destruction of the other reached unprecedented numbers and situations. Though Freud thought that, in principle, men settle their conflicts through violence, our study focus on a specific type of suffering inflicted to the other: that destruction of otherness that brings with it aspects of the order of the excess, where no explanation is found for such action, denominated colloquially gratuitous evil. Throughout the work it became more and more evident that this phenomenon could not be examined only in the light of Psychoanalysis, nor be disarticulated from its social, historical and political context. We opened thus the dialog with Philosophy and History. We raised the hypothesis that the destructive role of the executioner(s) can be lived in two different ways: 1) the one that sees the oppressor implicated in a scenario that generates pleasure; 2) the one that tells about a murderer who acts with total indifference. Leaving aside the violence of the sexual scene strictu sensu, we focused our study on non-sexual circumstances. In the field of Philosophy, the contribution of Hannah Arendt on the subject of the banality of evil and its return to the Kantian concept of radical evil seemed important to us. This allowed us to question the possibility of existence of evil outside psychopathology, as suggested by the authors who followed Arendt in this chapter. We came to the conclusion that there is no evil in fact gratuitous because for the oppressor there is always a previous sense that leads him/(her) to action. In the Psychoanalysis point of view, nevertheless, there is no place for banal people in the Arendtian sense of the word to transform themselves into criminals. We then speak of perversity and the mass phenomenon to think about what type of moral is behind of the massacres, such as the Holocaust, Rwanda and the Balkans, among others