Made available in DSpace on 2015-03-04T21:01:06Z (GMT). No. of bitstreams: 0 Previous issue date: 18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Neste trabalho analisaremos o conceito de desejo e seu desdobramento na teoria de Thomas Hobbes, identificando-o como um elemento fundamental na constituição do corpo, a partir da antropologia, ou psicologia empírica, desenvolvida por Hobbes, subvertendo a ordem tradicional do universo ético e político. Desejo que aparece como uma força, um impulso que dá movimento a vida, sinônimo de felicidade, mas que, por sua desmedida insaciabilidade, coloca o homem sob risco da morte prematura e violenta. Estado de conflito, representado pelo estado de natureza hobbesiano, no qual o homem, num contexto hipotético de pura igualdade, ataca por desejo, seja para obter mais e mais poder, seja para não perder o que possui. Por trás do medo da morte, há o medo da perda do objeto mais cobiçado, ou seja, a vida. Mas apesar do homem espreitar o inimigo e aparentar irracionalidade, é capaz do consenso, quando faz uso da razão, com a qual se somam vontade e eloqüência. O consenso é o pacto, que cria as condições de possibilidade p / In this study we will analyze the concept of desire and its implication in Thomas Hobbes’ Theory, identifying it as a fundamental element in the determination of the man’s action, through the anthropology or empiric psychology developed by Hobbes, changing the traditional order of the ethics and political universe. Desire that appears as a power, an impulse which gives movement to life, synonym of happiness, but, because it is without measure or satisfaction, puts man in situations where the risk of premature and violent death is present. State of conflict, represented by the hobbesian state of nature, in which man, in a context of pure equality, attacks for desire, either to obtain more and more power, or not to lose what he had already achieved. Behind the fear of death, there is the fear of losing the most desired object: life. But, despite spying the enemy, man is also capable of a consensus, when he uses his sense, with which he adds will and elocution. The consensus is the pact which creates the conditi

How do Victorian novels, those detailed imaginative records of psychic interiority and social life, put into language the aspect of our interior lives that seems most stubbornly nonlinguistic: that is, the insistent claims and impulses of erotic desire? If Victorian culture valued reason and accountability over sheer erotic fulfillment, and at the same time represented love and desire as important social experiences, then how did the Victorian novel represent the process of reasoning about desire without diluting its intensity or making it mechanical? In "Bad Logic," I argue that a surprising array of novelists, including Jane Austen, Charlotte Brontë, Anthony Trollope, George Eliot, George Meredith, and Henry James, registered the troublesome opacity of erotic life by experimenting with forms of "bad logic," from hasty conclusions to contradictions to tautologies, and finally to the ethical and erotic possibilities of vagueness. These forms bring into view the limitations of logic as a rubric for moral accountability, while at the same time they work as ironic and tacit ways of speaking and thinking about erotic desire. In other words, in the Victorian novel, the singular, embodied feelings of erotic life are imagined not as ineffable, nonsocial, or fully beyond the explanatory powers of logic and the rational mind. Rather, erotic desires represent a profound depth of psychic and affective life that, even in its resistance to sound propositional language, wants to be understood. The resurgence of interest in theories of logic in nineteenth-century England was in fact intimately related to the philosophical problem of the deep, idiosyncratic self that seems to exceed scientific knowledge about thought and its structures, but which nonetheless guides so much of psychic, ethical, and erotic life. Philosophers and social critics as diverse as Thomas Carlyle, John Stuart Mill, George Boole, and George Eliot took up the stubborn problem of logic and its complex relationship to character. But it was the realist novel, I argue, that allowed for the fullest development of this problem through its own strategies for developing fictional character and representing the fullness of psychic and affective life and its often difficult social expression. That the Victorians talked and wrote endlessly about sex and sexuality, in a variety of medical, scientific, sociological, and psychological vocabularies, has been taken for granted since Foucault provided us with our most enduring account of the Victorian "logic of sex." With "Bad Logic," I enter into an ongoing reappraisal of Foucault's influence on the study of sexuality by suggesting that the Victorian impulse toward talking about and representing sexuality and desire may have had a more complex rationale than a utilitarian desire to manage and regulate sexual behaviors. Foucault's late work turned to sexual practice or ethos as a potentially utopian alternative to the "discourse" of sexuality, and yet I argue that novelistic representations of eroticism in language can extend well beyond issues of social power and regulation. Rather, they insist upon the ethical significance of erotic life and upon the importance of balancing the imperatives of rationality against the imperatives of idiosyncrasy. They take seriously, in other words, the difficulties of registering the impulses of the body in language. In addition, "Bad Logic" takes a new approach to a very old question in the study of the novel: how does this genre balance idiosyncrasy with social compromise, or assimilate the individual consciousness to the historically specific social pressures that necessarily shape it? Many critics have answered this question either by detailing the ways in which the novel form itself habituates the individual to ideology (Bersani, Armstrong, D. A. Miller), or on the other hand by showing that some normative models of social intelligibility, such as the liberal ideal of detachment or the ethical ideal of perfectionism, are not incompatible with a powerful model of individual agency (Anderson, Hadley, A. Miller). In "Bad Logic," I propose that in the Victorian novel, even the opacity of erotic life finds its way into models of sociability. Moreover, I show that novelists struggle to make their theories of ethical responsibility capacious enough to accommodate the insistent pressure of erotic desire as it tries to make itself heard.

This dissertation rethinks the category of queer desire in early modern drama and early colonial travel narratives. Moving beyond previous scholarship which has conceived of early modern sexuality chiefly in terms of same-sex erotic acts, proto-homosexual identities, or homosocial relations, this dissertation describes new forms of heightened erotic feeling which are qualitatively queer in how they depart from conventional or expected trajectories, and not because of the genders of lover and love object. Each chapter considers an iconic scene in early modern literature, and draws out a specific, recurring affective mode - paranoid suspicion, willing instrumentality, inexhaustible fancy, and colonial melancholia -- which I argue constitutes a queer form of desiring. Chapter 1 argues that both a witch trial pamphlet, Newes from Scotland (1591), and a witch trial play, The Witch of Edmonton (1621) exemplify the violent, projective cycle of paranoid suspicion by which the witch trial defines a witch according to his or her secret, deviant desires. Chapter 2 focuses on cross-dressed figures who are willingly instrumentalized as erotic facilitators in two comedies, Francis Beaumont and John Fletcher's Philaster (1609) and Thomas Middleton and Thomas Dekker's The Roaring Girl (1611), arguing that "being used" makes the go-between an integral part of an ostensibly heterosexual relationship, transforming it into a queer triad. Chapter 3 takes up the promiscuous desire for too many objects in William Shakespeare's Twelfth Night (1602) and Ben Jonson's Bartholomew Fair (1614). I read these very different comedies as both propelled by impossible-to-satisfy hunger, and trace the etymology of the concept of "fancy" to show how desire for pleasurable and beautiful things became characterized as a queer desire for improper and unproductive commodities. Chapter 4 moves into the New World, analyzing two accounts of failed colonialism: Thomas Harriot and John White's reports from the English expeditions on Roanoke Island (1590); and Jean de Léry’s memoir of the short-lived French colony in Brazil (1578). In these texts I uncover a distinctly melancholic and queer mode of colonial desire: one predicated on impossible longing, renunciation, and haunting, thwarted identification with lost native American "others."

This dissertation explores the means by which Hindus in the United States theorize and cultivate desires in the midst of the larger project of making Hindu subjectivities for themselves and their children. It suggests that the cultivation of desire—while significant in creating any type of subjectivity anywhere—is a centerpiece of making identities for Hindus in the diaspora. From its very beginnings, in reference to Jews, the language and sentiment of diaspora have always been associated with desires. Specifically, there is the longing for the homeland, which most diasporic communities have cultivated. For many Hindus, the idea of India as a desired ‘homeland’ is also fundamental, but for them, as throughout history, the desires associated with diasporic experiences have been enacted in a range of ways and they have always been about more than simply place. Hindu parents and community members are engaged in the development of other types of desires—moral-spiritual, theological, narrative-historical, “sanctioned” romantic and familial, gastronomic, and material. Many contemporary practices of Hindus in the diaspora—educational, ritual, representational, political, and consumer—revolve around the inculcation and fulfillment of desires, for both children and adults. Desire is a recurrent trope, articulated differently by parents, teachers, community leaders, married couples, students, young adults, devotees, and children. Not only do people express their own desires, but they negotiate, facilitate or hinder the desires, both real and perceived, of others. Through an examination of various Hindu realms and practices, I trace some of the types of Hinduism that are forming in the United States, as well as the affective cultures and desires that seem to animate them. The chapters explore: the development, content and cultures of Hindu supplementary educational programs; new modes of Hindu exhibition as ritual and devotional practices, and as reflections of collective desires about Hindu representation; the role of consumer cultures—particularly the place of ethnic stores and practices of shopping; the rise in forms of Hindu advocacy, particularly with respect to the concomitant desires to control representations of Hinduism and Indian history within educational and other public spheres; the place of Hindu nationalism and the motivations of participants in a variety of Hindu spaces; and the expression of ‘strategic citizenship’ on the part of a Hindu community seeking public recognition and acceptance. My hope is that this work not only sheds light on processes at work within contemporary Hindu communities in the U.S., but helps us to consider larger human questions about the development of religious selves and sensibilities, the shaping of identities, the cultivation of belonging, the negotiation of public and civic spheres, and the politics and poetics of nationalism and self-representation. The ways people locate themselves and are located by others, both consciously and unconsciously, are often artifacts of desire, and it is through desire that various identifications are negotiated.

O que quer uma mulher? Essa questão permaneceu enigmática na obra de Freud. Alguns psicanalistas apontaram a maternidade como uma das respostas para a insondável questão do ser... mulher. O campo privilegiado da discussão desta tese é a articulação entre a feminilidade e a maternidade, num percurso de investigação dos textos freudianos, das teorizações pós-freudianas e das formulações lacanianas. Consiste em um estudo teórico-clínico, motivado por questões surgidas na experiência psicanalítica com sujeitos femininos, diante dos impasses do ser mãe e do ser mulher. Freud entendeu a maternidade como caudatária da função fálica na menina, mas manteve em aberto a questão sobre o enigma da feminilidade. A querela do falo permaneceu com os pós-freudianos; que enfatizaram o papel da mãe, a partir do discurso sobre o amor materno. Lacan, ao postular um mais-além do pai, realizou a promoção da sexualidade da mulher, enfatizando o desejo da mulher na mãe. Para destacar a disjunção entre a mãe e a mulher, esse estudo realiza a análise da histeria no romance Memória de duas jovens esposas (Honoré de Balzac, 1955) e da paranóia, a partir do Emílio (Rousseau, 1762) e do caso Aimée (Jacques Lacan, 1932). Para concluir, salienta a divisão entre a mãe e a mulher, articulando-as às vertentes de desejo e gozo, próprios aos sujeitos femininos. / What does a woman want? This question has remained enigmatic in Freud´s work. Some psychoanalysts indicated maternity as one of the answers for the unsoundable question of being... a woman. The privileged discussion topic of this study is the articulation between femininity and maternity, in an investigation path of Freudian texts, of post-Freudian theories and Lacanian formulations. It consists of a clinical-theoretical study, motivated by questions originated in the psychoanalytical experience with female subjects, in face of the impasses of being a mother and a woman. Freud understood maternity as being submissive to the phallic function of a girl, but kept in open the question related to the enigma of femininity. The indictment of phallus remained with the post-Freudians who emphasized the role of the mother, from the discourse on maternal love. Lacan, when postulating on something else more than a father, promoted women´s sexuality, emphasizing the woman´s wish in the mother. To point out the disjunction between the woman and the mother, this study proposes an analysis of histery in the novel Memoirs of Two Young Wives (Honoré de Balzac, 1955) and of paranóia, from Émile (Rousseau, 1762) and also in Aimée´s case (Jacques Lacan, 1932). All in all, it stresses the division between the mother and the woman, articulating them to the slopes of desire and joy, totally related to female subjects.

A paixão, os relacionamentos extraconjugais e o casamento são temas interligados que instigam os homens desde os tempos remotos. A paixão apresenta como característica principal a experiência excessiva e é difícil de ser controlada pela razão. Será abordado neste trabalho o conceito de amor para esclarecer que a paixão amorosa possui uma estrutura que se diferencia das demais modalidades de amor. A paixão insere o indivíduo em uma vivência estrondosa e tem como característica elementar a ativação da criatividade e do desejo. O objetivo do trabalho é verificar por meio de um estudo comparativo entre pessoas casadas e pessoas casadas vivendo uma relação extraconjugal se as últimas apresentam maiores índices nas manifestações de distresse, expressão de afetos, impulsividade, propensão ao risco e busca de sensações. Para isso foram acompanhados 40 (quarenta) adultos entre 25 (vinte e cinco) e 60 (sessenta) anos, casados, de ambos os sexos, sendo 25 (vinte) deles vivendo uma relação extraconjugal, e outros 20 (vinte) que não vivenciavam relação extraconjugal. Foram utilizados os seguintes instrumentos de pesquisa: Escala do amor apaixonado (Passionate Love Scale), Escala de tipos de apego adulto, Avaliação de Classe Social-Pelotas, Mental Health Inventory (MHI), Escala de Alexitimia de Toronto, Escala de Propensão ao Risco Específico (Epre), Escala Barrat de Impulsividade (Barrat Impulsivity Scale), Inventário de Busca de Sensações de Arnett. Os resultados dos dois grupos (casados em relacionamento extraconjugal e casados sem relacionamento extraconjugal) foram comparados estatisticamente. Os dados foram analisados pelo teste não paramétrico de Mann-Whitney. A análise de resultados permitiu verificar que: (1) pessoas casados vivendo uma relação extraconjugal não estão comprometidas em termos de psicopatologia; (2) estão em busca de sensações; (3) não há padrão de apego diferente nos dois grupos analisados; (4) as pessoas têm consciência de que transgridem as normas sociais e refletem sobre isso; (5) para viver essa relação transgressora essas pessoas têm como característica assumir riscos; (6) os casados em relação extraconjugal estão buscando algo mais idealizado e mais duradouro enquanto afeto. No entanto, compensam menos com outras coisas e não se apresentam impulsivos. Conclui-se que não existem diferenças na vivencia da paixão entre os grupos com e sem relação extraconjugal no que se refere às suas características. O grupo de pessoas com relação extraconjugal não apresentou nenhum comprometimento psíquico ou funcional. Portanto, as pessoas vivendo relação extraconjugal não estão comprometidas em termos de psicopatologia, não se apresentam impulsivas e nem estão em busca de sensações. Entretanto, podem estar, simplesmente, em busca de completude e de satisfação nem sempre presentes nos relacionamentos institucionalizados / Passion, extramarital relationships, and marriage are intertwined themes that have instigated men since ancient times. Passion presents as its main characteristic excessive experience and is difficult to be controlled by reason. It will be approached in this thesis the concept of love to clarify that the passionate love has a structure that differs from the other modalities of love. Passion insert the individual into a thundering experience and has as na elementary characteristic the activation of creativity and desire. The objective of this study is to verify by means of a comparative study between married and married people living an extramarital relationship if the latter present higher indexes in the manifestations of distress, affection expression, impulsivity, risk propensity and sensation search. 40 (forty) adults were followed between 25 (twenty-five) and 60 (sixty) years of age, married, of both sexes, 25 (twenty) of whom were living in an extramarital relationship, and 20 (twenty) not living na extramarital relationship. The following research tools were used: Passionate Love Scale, Adult Attachment Type Scale, Social-Pelotas Classification, Mental Health Inventory (MHI), Toronto Alexithymia Scale, Risk Propensity Scale Specific (Epre), Barrat Impulsivity Scale, Arnett Sensation Search Inventory. The results of the two groups (married in extramarital relationship and married without extramarital relationship) were compared statistically. The data were analyzed by the non-parametric Mann-Whitney test. The analysis of the results allowed to verify that: (1) married persons living in an extramarital relationship are not compromised in terms of psychopathology; (2) are in search of sensations; (3) there is no different pattern of attachment in the two groups analyzed; (4) people are aware that they violate social norms and reflect on it; (5) to live this transgressive relationship these people have the characteristic to take risks; (6) those married in extramarital affairs are seeking something more idealized and more enduring as affection. However, they compensate less with other things and are not impulsive. It is concluded that there are no differences in the experience of the passion between the groups with and without extramarital relationship in relation to their characteristics. The group of people with extramarital relationship did not present any psychic or functional impairment. Therefore, people living in extramarital relationships are not compromised in terms of psychopathology, are not impulsive and are not in search of sensations. However, they may simply be seeking completeness and satisfaction not always present in institutionalized relationships

O presente trabalho busca discutir psicanaliticamente um tema até então prevalecente no campo da psicologia e, profundamente arraigado a uma concepção genética e determinista de homem - a superdotação. Trata-se de um assunto intrinsecamente relacionado ao conceito de inteligência, sendo abordado pela psicologia clássica a partir de três grandes vertentes: a biológica, a ambientalista e a interacionista. Sendo assim, ao longo dos capítulos, buscamos situar de que maneira o modo descritivo como a psicologia aborda essa questão acaba por isolar o superdotado numa condição que impossibilita qualquer alternativa de abordagem que considere o seu discurso e que enfoque os aspectos concernentes à subjetividade. Num contraponto, propomos uma leitura psicanalítica do tema, enfocando preponderantemente casos de neurose, partindo da hipótese de que a constituição cognitiva se encontra em estreita relação com a constituição psíquica do sujeito. Defendemos, assim, a tese de que a superdotação se constitui numa forma peculiar de responder ao desejo materno e ao fantasma parental, podendo ser pensada como um sintoma na medida em que incorre na transformação do mal-estar, próprio da estruturação neurótica, num sofrimento oriundo da colagem do sujeito ao significante superdotado. A partir dessa premissa, propomos uma articulação entre o desejo de saber em Freud e em Lacan, tendo como pressuposto que as questões referentes à inteligência, neste referencial, sofrem um deslocamento dos aspectos biológico, ambientalista e/ou interacionista, estabelecendo-se sob o primado da sexualidade, estando, em muito, associada ao modo como o sujeito se encontra referido à castração e à demanda do Outro. Como material de pesquisa, seguindo o método psicanalítico, foram utilizados os relatos de entrevistas gravadas com duas crianças diagnosticadas como superdotadas e com seus respectivos pais, onde se pôde acompanhar de que modo responder desse lugar - o de superdotado -, surgia como uma forma de atender ao desejo parental. A conclusão da pesquisa confirma a hipótese de que a constituição psíquica possa influir no processo de constituição cognitiva do sujeito, embora admita também a necessidade de uma predisposição inata da criança para a superdotação, articulando a questão simbólica - advinda da incidência do significante e do desejo - aos registros do imaginário e do real. / This work seeks for a Psycho-analytic discussion on a prevailing issue - until now, at least - in the field of Psychology, which is deeply rooted on a genetic and determinist concept of man: the gifted. It's about an issue strongly related to the concept of intelligence, approached by classic Psychology from three main points of view: the biologic, the environmental and the interactional ones. So, as long as the chapters flow, we try to show how the descriptive way Psychology approaches this issue isolates the gifted on a condition which makes impractical any alternative approach that may consider his speech and focus the factors concerning to subjectivity. On the other hand, we propose a Psycho-analytic reading on the issue focusing on the neurosis cases since the hypothesis that the cognitive constitution is closely related with the Psychic constitution of the subject. So, we defend the thesis that gifted child is a unique way of being responsive to mother wish and the parental phantasm, and it can be concerned as a symptom as it turns the indisposition currently related to neurotic structure on a suffering that proceeds from the link of the person to the gifted significant. Starting from this premise, we propose an articulation between the Wish of Knowing on Freud and Lacan, presupposing that the issues concerning to intelligence, in this reference, suffer a displacement of the biologic, environmental and/or interactional factors, setting itself under the primacy of sexuality, and being strongly associated to the way the subject is referred to castration and the Other demands. As research matter, following the Psychoanalytic method, it was used the reports of recorded interviews with two children diagnosed as gifted and their parents, in which it was possible to watch how to respond from this situation - of being a gifted - appears as a way of attend upon parental wish. The conclusion of such a research ratifies the hypothesis that the Psychic constitution may affect on the cognitive constitution process of the subject, though it also admits the need of a innate predisposition of the children to be a gifted, articulating the symbolical issue - which comes from the incidence of the significant and the wish - to the records of the imaginary and the real.

This thesis establishes parallel claims about how women’s autobiography as a genreintersects with fiction as a means to share an author’s opinions on issues of race, gender,class, and topics that the publishing industry deems ‘controversial’, using Zora Neale Hurston’s works Their Eyes Were Watching God and Dust Tracks on a Road as points of comparison. Throughout this thesis, I will show that Their Eyes Were Watching God is a novel that by virtue of its content is a political novel because of how it represents an overlooked demographic of people and the novel’s ripple effect on later black female writers as one of the first novels that celebrates black female joy. TEWWG does the work of literary representation that publishers did not allow DToaR to do because of the fear that the book would not sell as well if it included more of Hurston’s own political perspective. The second claim that I make is that TEWWG is first dismissed because of its lack of ‘seriousness’ in subject matter by Hurston’s peers, but its use of nature metaphors like the horizon and the tree and motifs like desire and dreams allow for issues of gender, race, class, and love to be discussed because they are shrouded in a literary image disguise.

The problem of self-consciousness and recognition is one of the most crucial and central issues in Hegel&rsquo / s Phenomenology of Spirit. The purpose of this study is to expose and investigate this problem in accordance with the unity of Phenomenology through which Hegel examines the experience of consciousness in terms of its own criterion. The emergence of self-consciousness as an explicit issue becomes the truth of movement of consciousness, and self-consciousness essentially takes the form of desire. In this process, self-consciousness evolves from the natural desire to desire for recognition, and recognition by the other arises as the condition of self-consciousness. Besides, the only form of recognition that makes the satisfaction of self-consciousness or desire possible is the reciprocal recognition. Hegel exposes consciousness&rsquo / experience of recognition as the struggle for recognition and the dialectic of master and slave. On the other hand, the process of recognition in the Phenomenology does not culminate in the master-slave dialectic or in the liberation of slave. Rather, the servile consciousness takes another shape that emerges from its contradictory nature and it changes into the freedom of thought. That is, Hegel&rsquo / s concept of recognition cannot be reduced to the master-slave dialectic / the process of recognition persists in the subsequent movement of consciousness and it evolves into certain recognitive relations in the &lsquo / Spirit&rsquo / . For this reason, the problem of self-consciousness and recognition has a determining or constitutive role through the whole movement of consciousness in the Phenomenology.

This study is to discuss the correlation between artificial buying desire and some of its influential variables, different price promotion on nth good and different buying motivation. For the purpose of study, 360 students of college degree and master degree in Taiwan are categories into five groups based on their buying motivation. They are (1) pursuit convenience group ;(2) pursuit fashion and convenience group; (3) pursuit fashion group; (4) pursuit relationship group and (5) unknowing motivation group. The conclusions of this study are presented as follows: 1. Consumers who face different price promotion on nth good in the convenience store have significant difference. 2. Consumers who have different buying motivation in the convenience store probably have significant difference. 3. Consumers of different buying motivation who have same promotion situation in the convenience store probably have significant difference. The conclusions above are significant to the management in the following aspects. 1. For students of college degree and master degree in Taiwan, nearly 20% still can be developed. 2. Convenience store which uses different price promotion on nth good should seriously consider its effect. 3. Convenience store should design different promotion activities for different consumer of different buying motivation, and try to separate them.