Made available in DSpace on 2016-04-27T17:27:27Z (GMT). No. of bitstreams: 1 Ranis Fonseca de Oliveira.pdf: 388359 bytes, checksum: d264201926d3a0d5146a06aec8747857 (MD5) Previous issue date: 2009-03-04 / This thesis proposes to investigate, with mainstay in theoretical research and literature, the despair and anguish, based on the philosophy of Kierkegaard (1.813-1.855). These two issues are discussed by him in La Maladie the La Mort, under the pseudonym Anti-Climacus, and in Le concept d'Angoisse under the pseudonym of Vigilius Haufniensis. Both the despair, as the existential anguish are real problems which, sooner or later, the individual, as possessor of mind, hopelessly experience and are therefore aspects of the human condition. Kierkegaard understood the desperation as a deadly disease and identifies it with sin, whose faith is the antidote. Already the anguish is understood as the feeling that accompanies all human decisions / A presente dissertação propõe-se a investigar, com esteio em pesquisa teórica e bibliográfica, o desespero e a angústia, tendo como base a filosofia de Kierkegaard (1.813-1.855). O desespero é analisado por ele em La Maladie a La Mort, sob o pseudônimo de Anti-Climacus, e angústia em Le Concept d Angoisse, sob o pseudônimo de Vigilius Haufniensis. Tanto o desespero, quanto a angústia são problemas existenciais reais, que, cedo ou tarde, o indivíduo, por ser possuidor de espírito, experimentará irremediavelmente; são, portanto, aspectos inerentes à condição humana. Kierkegaard entende o desespero como uma doença mortal e identifica-o com o pecado, cujo antídoto é a fé. Já a angústia é entendida como o sentimento que acompanha todas as decisões humanas

Abstract The purpose of the study was to get knowledge of everyday life of children (aged 0–10 years) with atopic dermatitis and their families. An ethnographic approach was used. Different data sets were collected by interviewing, observing and presenting questionnaires. The interviews (n = 24) and observations (n = 24) of the families (n = 7) took place at their homes. Children aged 5–10 years (n = 80), assisted by their parents, filled in a quality of life questionnaire. In the case of children younger than 5 years (n = 174) and families (n = 254), the quality of life questionnaire was filled in by the parents. The severity of atopic dermatitis of each participating child (n = 254) was evaluated by a physician. The professional perspective was introduced into the study in the form of discussions between dermatological nurses and dermatologists (n = 4). Triangulation of data, methods and analyses was performed. The quantitative data were analyzed by means of SPSS 11.5 for Windows. Categorical and ordinal variable were presented as frequency and percentage distributions, and medians, quartiles and arithmetic means were quoted. The interrelations between variables were presented as cross-tabulations, and Khi square test was used. The interviews were analyzed by methods of data-based content analysis. The more severe the child's atopic dermatitis was, the more the quality of life of the child and the family was impaired. The quality of life of the children was better than the quality of life of the families. The impact of the atopic dermatitis to the quality of life of the children was moderate and of the family severe. The children's quality of life was impaired most by itching and scratching. The need to participate in the treatment of the children's skin problems was the most important single factor that impaired the families' quality of life. The child's severe, long-term dermatitis and its treatment on a day-to-day basis were described as a desperate process. The knowledge that eczema is alleviated as the child grows older gave the families hope and helped them to cope. The avoidance of various foods and allergens and the opportunities to try different treatments raised hopes about the alleviation of eczema. On the other hand, however, these trials easily turned into desperate efforts to try any available alternative, which often wore out the mother or the whole family. Families did not receive adequate counselling or support when their quality of life was seriously compromised. The results of the study can be used when developing the public health care services to better meet the needs of families. / Tiivistelmä Tutkimuksen tarkoituksena on saada tietoa ihoatoopikkolasten (0–10 vuotta) ja heidän perheidensä arjesta. Tutkimuksen lähestymistapa on etnografinen. Erilaisia aineistoja kerättiin haastattelemalla, havainnoimalla ja kyselylomakkeilla. Perheiden (n = 7) haastattelut (n = 24) ja havainnoinnit (n = 24) tehtiin heidän kodeissaan. Perheiden arki heijastui haastattelutilanteisiin siten, että niissä ei aina ollut läsnä koko perhe, ja haastatteluun osallistujien toiveiden mukaan tapaamisia oli myös esimerkiksi ihotautien vuodeosastolla ja poliklinikalla. 5–10-vuotiaat lapset (n = 80) täyttivät itse tai vanhempiensa avustamana omaa elämänlaatuaan koskevan kyselylomakkeen. Alle 5-vuotiaiden lasten (n = 174) ja perheiden (n = 254) elämänlaatukyselyyn vastasivat vanhemmat. Lääkäri arvioi jokaisen tutkimukseen osallistuneen lapsen (n = 254) atooppisen ihottuman vaikeuden. Ammattilaisten näkökulman tutkimukseen toivat ihotautisairaanhoitajien ja -lääkäreiden kanssa käydyt keskustelut (n = 4). Tutkimuksessa käytetään aineisto-, menetelmä- ja analyysitriangulaatiota. Kvantitatiivinen aineisto analysoidaan SPSS 11.5 for Windows -ohjelmalla. Luokittelu- ja järjestysasteikollisia muuttujia kuvataan frekvenssi- ja %-jakaumilla, ja sijaintilukuina ovat mediaanit, kvartiilit ja aritmeettinen keskiarvo. Muuttujien yhteyksiä tarkastellaan ristiintaulukoimalla ja parametrittomana testinä on chi2-testi. Haastattelu- ja havainnointiaineisto analysoidaan aineistolähtöisellä sisällönanalyysillä. Mitä vaikeampi lapsen ihottuma oli, sitä enemmän se heikensi perheen ja lapsen elämänlaatua. Lasten elämänlaatu oli parempi kuin perheiden elämänlaatu. Atooppisen ihottuman vaikutus lasten elämänlaatuun oli kohtalainen ja perheiden elämänlaatuun huomattava. Lasten elämänlaatua heikensivät eniten kutina ja raapiminen. Lapsen hoidossa auttaminen oli tärkein perheen elämänlaatua heikentävä tekijä. Lapsen vaikeaa, pitkäaikaista ihottumaa ja sen päivästä toiseen jatkuvaa hoitamista kuvattiin ajoittain epätoivoiseksi. Toisaalta tieto, että ihottuma lievittyy lapsen kasvaessa, antoi toivoa ja auttoi perhettä jaksamaan. Perheet hankkivat ja saivat paljon ja monenlaista tietoa lapsen atooppisesta ihottumasta ja sen hoitamisesta, joten vanhemmat joutuivat suodattamaan ja puntaroimaan saamaansa tietoa oman lapsen tilanteeseen sopivaksi. Yhtäältä erilaisten ruokien tai ärsyttävien tekijöiden välttämiseen ja hoitovaihtoehtojen kokeilemiseen liittyi toivoa lapsen ihottuman lievittymisestä. Toisaalta kokeileminen saattoi kääntyä epätoivoiseksi tarttumiseksi jokaiseen tarjolla olevaan oljenkorteen, mikä puolestaan johti äidin tai koko perheen väsymiseen. Perheiden ohjauksessa ja tukemisessa oli puutteita, kun perheen elämänlaatu oli huomattavasti heikentynyt. Perheet käyttivät monipuolisesti terveydenhuollon palveluja, mutta ajoittain hoito koettiin pirstaleiseksi, ja hoitovastuu jäi perheen itsensä kannettavaksi. Tutkimustuloksia voidaan käyttää kehitettäessä terveydenhuoltopalveluja paremmin perheiden tarpeita vastaaviksi. Keskeistä on tunnistaa ne perheet, joiden elämänlaatu on huomattavasti heikentynyt lapsen atooppisen ihottuman vuoksi. Ihoatoopikkolapsen hoitaminen on moniammatillista yhteistyötä, jonka tekemistä yli ammattikunta- tai sektorirajojen on entisestään syytä tehostaa.

This thesis discusses the role of music and musical sounds in Butterfly Burning by Yvonne Vera. It analyses the way that Vera has used music interlinked with the action of the novel.  This thesis analyses a few areas where music is represented and is important such as: music as an element of healing/forgiveness; music as an element of hope; music as an element of despair; music as an element of working life and the absence of music.  This thesis also briefly discusses who the narrator of the novel is and Vera’s writing technique that incorporates images with hypothetical sounds.   The conclusion shows that music and musical sounds are important to the novel.  It also shows that the music in Butterfly Burning can be compared to the music in a film.  Vera has managed to combine the story of the novel and the description of music so that it becomes one inseparable unit.

The purpose of this study is to examine the relationship between the independent variables of age, gender, residence, tribal affiliation, and perceived government control over tribal rights and the dependent variables of hopelessness, self-efficacy, and self-esteem. These attitudes are then explored as to their relationship to possible feelings of powerlessness among American Indians. The survey instruments used are the Beck Hopelessness Scale consisting of 20 items (Beck, Weissman, Lester, and Trexler, 1974), (Reproduced by permission of publisher, Psychological Corporation), the Self-Efficacy Scale consisting of 30 items (Sherer, Maddox, Merchandante, Prentice-Dunn, Jacobs, and Rodgers, 1982) (Reproduced by permission of Dr. Ronald W. Rogers), the Rosenberg Self-Esteem Scale consisting of 10 items (Rosenberg, 1972) (Reproduced by permission of Dr. Florence Rosenberg) and a demographic questionnaire consisting of 6 items. These instruments were administered to 60 American Indians that make up the sample population of 25 respondents from tribal lands (reservation setting) and 35 respondents from an urban setting. Statistical analysis consists of crosstabulations using Chi-Square and t-tests (used to verify Chi-Square) to determine the significance of the relationship of the independent variables to the dependent variables previously mentioned. Fifteen hypotheses (page 10) were tested to explore the relationships between the above independent variables and the dependent variables. Out of the 15 hypotheses that were investigated two were supported. The two hypotheses are hypothesis 10 and 11. Hypothesis 10 states; American Indians who live on a reservation have more hopelessness than those who live in an urban setting. This hypothesis was indicated to be marginal by Chi-Square analysis but when a t-test was conducted it was shown to be significant. Hypothesis 11 states; American Indians in urban residency will have more self-efficacy than reservation residents. While the data provided minimal support for the theory that hopelessness, self-efficacy, and self-esteem have a relationship to feelings of powerlessness and thus suicide in the American Indian population the outcome of the study provides pertinent data for future research.

Les images qui représentent le Mexicain le montrent habituellement sous les traits d’un être extrêmement mélancolique qui fait face à un destin tragique. Les nombreux mythes entourant le Mexicain, issus de la culture même, sont effectivement reliés de près ou de loin à la peur et la tristesse, soit deux composantes essentielles de la mélancolie. L’anthropologue Roger Bartra dans La jaula de la melancolía: identidad y metamorfosis del mexicano analyse ces éléments clés qui constitueraient la personnalité du Mexicain. L’objectif de cette recherche est de démontrer que Atlántida d’Oscar Villegas est l’œuvre par excellence qui représente cette mélancolie toute mexicaine. Dans sa pièce de théâtre, Villegas raconte l’histoire d’une jeune artiste de cabaret qui vit de nombreuses désillusions dans un monde vulgaire et pervers où les valeurs humaines font défaut. Le dramaturge met en scène le Mexico urbain des années quarante et montre le désespoir et l’impossibilité pour les habitants de ses quartiers pauvres de changer le cours de leur vie. En plus d’être une pièce de théâtre qui, tant au niveau de son contenu que de sa forme, porte en elle les marques de la mélancolie, Atlántida met en relief ces caractéristiques devenues au fil du temps représentatives de l’image nationale du Mexicain. L’étude de cette œuvre s’appuie sur les théories d’analyse du texte théâtral d’Anne Ubersfeld qui propose une approche centrée sur l’action et les conditions de communication contenues dans les dialogues. Faire le pont entre la pièce de théâtre de Villegas et l’essai de Bartra permet d’explorer le lien intrinsèque qui semble s’établir entre Mexicain et mélancolie. / Mexican men and women are commonly depicted as extremely melancholic beings bound to a tragic fate. Numerous myths about them, direct products of their own culture, are linked to sadness and fear which are the two basic components of melancholy. The anthropologist Roger Bartra, in his work La jaula de la melancolia; identidad y metamorfosis del Mexicano, analyses these culturally acquired elements of the personality of Mexicans. The objective of this investigation is to demonstrate that Oscar Villegas' Atlántida is an exemplary representation of Mexican melancholy. In this play, Villegas tells the story of a young cabaret exotic dancer who lives constant disillusions in a vulgar and perverted world where human values are lacking. The playwright takes us to the poor neighbourhoods of Mexico City in the Forties to portray people in despair who are unable to change the course of their lives. Besides being a theatre play about melancholy, Atlántida outlines the very caracteristics that have become the national feature of Mexicans throughout time. The study of this work is based on Anne Ubersfeld's theories of theatrical text analysis, suggesting an approach that centers on the line of action and contexts of communication found in the dialogues. The study of both Villegas' play and Bartra's essay allows us to explore the intrinsic correlation that seems to exist between Mexicans and melancholy. / Las imágenes que representan al mexicano suelen mostrarlo bajo los rasgos de un ser sumamente melancólico que sufre un destino despiadado. Los mitos que la propia cultura ha creado en torno al mexicano tienen una relación directa con la tristeza y el miedo, ambos componentes de la melancolía. El antropólogo Roger Bartra en La jaula de la melancolía: identidad y metamorfosis del mexicano analiza esos elementos centrales de la personalidad del mexicano. El objetivo de esta investigación es demostrar que Atlántida de Oscar Villegas es la obra por excelencia de esa melancolía mexicana. En su obra de teatro, Villegas relata la historia de una joven cabaretera que vive desilusiones aplastantes dentro de un mundo bajo y vulgar que carece de valores humanos. El dramaturgo pone en el escenario el México urbano de los años cuarenta y enseña la desesperación y la imposibilidad de cambiar la vida en sus colonias pobres. Además de ser una obra teatral que, tanto en su contenido como en su forma, lleva matices explícitos de la melancolía, Atlántida retrata de manera muy clara esas características que se volvieron con el tiempo representativas del “carácter nacional mexicano”. El estudio de esta obra se apoya en las teorías del análisis del texto teatral de Anne Ubersfeld que propone concentrar la atención en las acciones y las condiciones de comunicación contenidas en los diálogos. Al hacer el puente entre la obra de teatro de Villegas y el ensayo de Bartra, se explora el vínculo que parece establecerse entre mexicano y melancolía.

This work takes as its central issue the existential movement as it appears in the philosophy of Soren Kierkegaard. There appears to be relatively little secondary literature on this topic, so it is a very fruitful area to explore. The texts explored include Kierkegaard's 'psychological' books, in particular Concept of Anxiety and Sickness unto Death. These provide our work with the crucial concepts of innocence, guilt, despair, anxiety, existence and spirit. From the more traditional philosophical works, Philosophical Fragments, Concluding Unscientific Postscript to Philosophical Fragments and Johannes Climacus have been utilised. These texts inform the work mostly on the meaning of movement, doubt, contradiction and absolute paradox. From the more lyrical works, this work is informed by Fear and Trembling and Repetition. Inquiry into these texts combined will provide a picture of existential movement as it is presented by Kierkegaard. This work attempts to capture the 'becoming subjective' which is so central to Kierkegaard's thought, through the reconstruction of the existential stages. It is also the purpose of this work (in the process) to treat areas of Kierkegaard's thought that are usually left untreated. The latter are for example, the problematic of the leap of sin, the unclear status of the...

Les images qui représentent le Mexicain le montrent habituellement sous les traits d’un être extrêmement mélancolique qui fait face à un destin tragique. Les nombreux mythes entourant le Mexicain, issus de la culture même, sont effectivement reliés de près ou de loin à la peur et la tristesse, soit deux composantes essentielles de la mélancolie. L’anthropologue Roger Bartra dans La jaula de la melancolía: identidad y metamorfosis del mexicano analyse ces éléments clés qui constitueraient la personnalité du Mexicain. L’objectif de cette recherche est de démontrer que Atlántida d’Oscar Villegas est l’œuvre par excellence qui représente cette mélancolie toute mexicaine. Dans sa pièce de théâtre, Villegas raconte l’histoire d’une jeune artiste de cabaret qui vit de nombreuses désillusions dans un monde vulgaire et pervers où les valeurs humaines font défaut. Le dramaturge met en scène le Mexico urbain des années quarante et montre le désespoir et l’impossibilité pour les habitants de ses quartiers pauvres de changer le cours de leur vie. En plus d’être une pièce de théâtre qui, tant au niveau de son contenu que de sa forme, porte en elle les marques de la mélancolie, Atlántida met en relief ces caractéristiques devenues au fil du temps représentatives de l’image nationale du Mexicain. L’étude de cette œuvre s’appuie sur les théories d’analyse du texte théâtral d’Anne Ubersfeld qui propose une approche centrée sur l’action et les conditions de communication contenues dans les dialogues. Faire le pont entre la pièce de théâtre de Villegas et l’essai de Bartra permet d’explorer le lien intrinsèque qui semble s’établir entre Mexicain et mélancolie. / Mexican men and women are commonly depicted as extremely melancholic beings bound to a tragic fate. Numerous myths about them, direct products of their own culture, are linked to sadness and fear which are the two basic components of melancholy. The anthropologist Roger Bartra, in his work La jaula de la melancolia; identidad y metamorfosis del Mexicano, analyses these culturally acquired elements of the personality of Mexicans. The objective of this investigation is to demonstrate that Oscar Villegas' Atlántida is an exemplary representation of Mexican melancholy. In this play, Villegas tells the story of a young cabaret exotic dancer who lives constant disillusions in a vulgar and perverted world where human values are lacking. The playwright takes us to the poor neighbourhoods of Mexico City in the Forties to portray people in despair who are unable to change the course of their lives. Besides being a theatre play about melancholy, Atlántida outlines the very caracteristics that have become the national feature of Mexicans throughout time. The study of this work is based on Anne Ubersfeld's theories of theatrical text analysis, suggesting an approach that centers on the line of action and contexts of communication found in the dialogues. The study of both Villegas' play and Bartra's essay allows us to explore the intrinsic correlation that seems to exist between Mexicans and melancholy. / Las imágenes que representan al mexicano suelen mostrarlo bajo los rasgos de un ser sumamente melancólico que sufre un destino despiadado. Los mitos que la propia cultura ha creado en torno al mexicano tienen una relación directa con la tristeza y el miedo, ambos componentes de la melancolía. El antropólogo Roger Bartra en La jaula de la melancolía: identidad y metamorfosis del mexicano analiza esos elementos centrales de la personalidad del mexicano. El objetivo de esta investigación es demostrar que Atlántida de Oscar Villegas es la obra por excelencia de esa melancolía mexicana. En su obra de teatro, Villegas relata la historia de una joven cabaretera que vive desilusiones aplastantes dentro de un mundo bajo y vulgar que carece de valores humanos. El dramaturgo pone en el escenario el México urbano de los años cuarenta y enseña la desesperación y la imposibilidad de cambiar la vida en sus colonias pobres. Además de ser una obra teatral que, tanto en su contenido como en su forma, lleva matices explícitos de la melancolía, Atlántida retrata de manera muy clara esas características que se volvieron con el tiempo representativas del “carácter nacional mexicano”. El estudio de esta obra se apoya en las teorías del análisis del texto teatral de Anne Ubersfeld que propone concentrar la atención en las acciones y las condiciones de comunicación contenidas en los diálogos. Al hacer el puente entre la obra de teatro de Villegas y el ensayo de Bartra, se explora el vínculo que parece establecerse entre mexicano y melancolía.

Cancer is a life threatening and hope inhibiting disease. Furthermore, as in the case of breast cancer and the concomitant loss of an intimate body part, it is an identity threatening disease. The disease, the mastectomy, as well as the treatment place high demands on the process of hope for the whole family. In various ways, the family is constantly busy constructing a hopeful story for the future. Hope develops from a conjunction of a rich variety of factors that consciously or unconsciously have an influence on the process of hope. For the Christian, faith is first and foremost anchored in God and his Word. Our hope grows, in various ways, when our own story becomes one with God’s Story of Hope. Many people with cancer experience spiritual growth, a transformation of faith narratives, and get to know God in a way that would not have been possible in any other conditions. However, hope is not only spiritual hope. Hope also grows in relationships in a social constructionist process. The woman who had undergone a mastectomy and experiences unconditional acceptance in various ways of support by family members and friends, can, as a result, construct a hopeful story for the future. Acceptance of the inevitable that is happening to her, as well as the consequential self-acceptance, helps her to establish a new identity. The ability to experience loss as only a small part of one’s self-identity is crucial for the process of emotional healing. During this process of healing, hope prospers. Positivism and hope are closely related and realism is always coupled with positivism. Hope is ingrained in reality. Positive, realistic people are able to make choices that will result in hope. In this freedom of choice lies the potential to transform a personal tragedy into a triumph. A viable system of belief with regard to the purpose of life of human existence, helps in creating a foundation of hope in a person’s life. The belief that a person’s existence is purposeful, despite the inevitable tragedies of life, equips the human being to live to the full, amidst tragedies. The return of a sense of humor is one of the most secure signs of a healthy recovery. Hope is stimulated within ourselves and others when we are able to laugh at ourselves and with others, amidst sad conditions. Reconstruction can be regarded as an aid in the process of growth of hope concerning the woman’s body image, providing her with feelings of balance and completeness, and enhancing her feeling of being a woman. Shared hope is one of the strongest sources of hope for people with cancer. To be able to talk to someone who had personally suffered from and outlived breast cancer has more value than merely taking note of the statistics of survivors. People suffering from cancer also experience oases of hope in things like a book that is significant to their situation, relationships, an unexpected meeting with a breast cancer survivor, or her work. Hope also becomes manifest in nature as a symbol of life and hope, in participation in research studies, in a reliable doctor. Even more hope will be established if all women have the privilege of having breast examinations performed at breast clinics where professional and sympathetic people can announce the diagnosis in cases where cancer is indeed diagnosed. Various treatment options can be discussed. Time can be made available to prepare the entire household and provide peace of mind for the children. / Thesis (PhD (Pastoral Family Therapy))--University of Pretoria, 2005. / Practical Theology / unrestricted

In this study of Lev Shestov, the biographical method is used to explain his philosophy. The grave crisis or nervous breakdown Shestov went through caused a total transformation of his - convictions and values. It was probably this drama that led to his repudiation of the common life and traditional philosophy with its emphasis on reason, knowledge, and ethics in favour of an extreme individualism and religious transcendence. The aim of the dissertation is to examine, amongst the great number of philosophers and writers Shestov analysed, mainly those in his view “marginal thinkers”, who were of the greatest interest to him – Fyodor Dostoevsky, Lev Tolstoy, Friedrich Nietzsche, Martin Luther, and Søren Kierkegaard. On the basis of this analysis the character of Shestov’s philosophy is defined. According to Shestov, like his own crisis, the crises that these thinkers experienced occasioned a total transformation of their convictions and values. Šestov does not let his life find complete expression in his philosophy. Instead he projects his crisis into the five thinkers’ crises and philosophy. To characterize the previous and new modes of thinking, the concepts of alienation (degeneration, degradation, depravity) and authenticity (deliverance from alienation) are used. Shestov’s judgment of the consistency of the five thinkers’ new attitudes is presented, i.e. deliverance from the common life with its emphasis on rational eternal truths and moralism. Authentic life is in Shestov’s opinion the from the individual’s everyday life concealed experience of despair in extreme situations. This constitutes a grave crisis that leads to the repudiation of all hitherto held convictions and cherished hopes. The contrast between the Russian philosopher’s personal, (after his crisis) mainly tranquil, harmonious life and his philosophy is glaring. Analyzing the five thinkers, Shestov finds that they did not persevere with their new convictions, instead they complied with the by everybody accepted and everywhere valid truths. Shestov’s “theoretical”, uncompromising and consistent stance on one side and the lack of these characteristics with the aforementioned thinkers on the other side, to a great extent places Shestov in another category than these. In Shestov’s view freedom is in the region of tragedy, which nobody enters on his own will and in the incomprehensible trust in a capricious, “inhuman” God. According to Shestov, only the philosopher, who derives his thinking from a situation, where he experiences extreme despair and hopelessness, can claim to be a true philosopher. / <p>Examinator: docent Julie Hansen; Uppsala universitet</p>

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