La presente investigación tiene como objetivo caracterizar las configuraciones relacionales de un asesino serial mediante la revisión y análisis de sus narraciones. Para tal fin se realizó un estudio desde una metodología cualitativa empleando información de tipo secundaria. Así, el material principal (corpus) consistió en una transcripción de una audiencia judicial realizada a Edmund Kemper. Por otro lado, también se empleó información recabada de un libro con fines complementarios al análisis. Una vez consolidado el data set, el tratamiento de la información se efectuó a través de un análisis temático deductivo e inductivo (Braun & Clarke, 2013). Los resultados sugieren la existencia de dos configuraciones relacionales predominantes, las cuales, si bien presentan diferencias que las demarcan, también contemplan similitudes importantes. Así, en la primera configuración (CR1) se encontró el deseo de ser reconocido/atendido desde un sufrimiento. Mientras que, en la segunda configuración (CR2), se ubicó el deseo de ser reconocido desde una competencia/virtud. En ambas configuraciones, la experiencia respecto a la respuesta del Otro es de rechazo esencialmente. Asimismo, en ambos casos, tal vivencia decanta en afectos aversivos y agresión por parte del Self. Finalmente, para una integración entre la teoría y los resultados, se discutieron estos últimos a la luz de los presupuestos teóricos formulados por el psicoanálisis. / This research aims to depict the Relational Configurations of a serial killer through the review and analysis of it´s narratives. For this purpose, research was carried out from a qualitative methodology using secondary data (pre-existing information). Thus, the main material (corpus) consisted in the transcript of an Edmund Kemper parole hearing. In addition to this, information collected from a book was used for the analysis complementary purposes. Once the data set was formed, the information was processed through a deductive and inductive thematic analysis (Braun & Clarke, 2013). The results suggest the existence of two predominant relational configurations, which, although their differences, both show important similarities. Thus, the desire to be recognized/attended from suffering was found in the first RC1. While, in the second configuration (RC2), the desire to be recognized from a competence/virtue was located. In both configurations, the experience regarding to the Other's response is essentially of rejection. Likewise, in both cases, such experience leads to aversive affects and aggression by the Self. At last, in order to link theory with results, the latter were discussed and examined by the psychoanalytic theory.

las Meditaciones cartesianas tienen como idea guía la fundamentación absoluta de la ciencia. A esta idea se subordina la teoría de la evidencia o validez que Husserl desarrolla en esta obra. Así, la “Quinta meditación” está dedicada al tema de la constitución de la intersubjetividad trascendental, pues en el caso de la validez de las ciencias no es suficiente la subjetividad trascendental como correlato; son necesarias las experiencias reales y posibles de todos los sujetos constituyentes del sentido y validez.

"Thèse en cotutelle" / Si certains héritiers de la phénoménologie ont cherché à libérer l’apparaître des normes qui lui étaient imposées, il en allait autrement chez Husserl. Les normes étaient d’abord appliquées aux visées de sens elles-mêmes, lesquelles étaient dites « correctes » ou « incorrectes ». Autre façon de dire que la phénoménologie ne pouvait faire l’économie des normes : point de description sans prescription, et sans prescription à la description. Dire que le projet phénoménologique est essentiellement descriptif, c’est cependant admettre que les normes s’y tiennent en retrait. Le premier défi d’une phénoménologie des normes est donc de les mettre au jour. De plus, en son versant critique, la phénoménologie des normes doit justifier notre droit de les poser et de les appliquer normativement. À ce titre, elle sera une phénoménologie du caractère normatif des normes. Suivant les traces de Husserl, nous considèrerons d’abord les enjeux normatifs liés à la logique, puis les autres normes reconnues par lui. Ces normes étant assimilées à l’obtention d’une évidence ou d’un certain type d’évidence, elles avaient toutes un usage théorique. Nous ferons cependant l’hypothèse que certaines normes peuvent avoir un usage pratique. Cette hypothèse se heurtera à un obstacle de taille chez Husserl, qui proposait de justifier les devoirs pratiques grâce aux valeurs et non par les normes. Déconstruisant chacun des présupposés normatifs ayant conduit Husserl à recourir aux valeurs en éthique, nous paverons la voie à une éthique phénoménologique, normative et suspensive. Mots-clés : phénoménologie, Edmund Husserl, normativité, normes, logique normative, éthique, valeurs, volonté, action, devoir. / If some of phenomenology’s heirs sought to free that which appears from the norms imposed upon it, it was not Husserl’s main concern. He applied norms foremost to sense itself, which was then said to be « correct » or « incorrect ». This was another way of saying that phenomenology could not avoid norms : no description without prescription, and without prescription to description. To say that the phenomenological project is essentially descriptive is to admit that norms keep out of the limelight in phenomenology. The first challenge of a phenomenology of norms is therefore to shine a spot upon them. Moreover, in its critical orientation, a phenomenology of norms must justify our right to posit and apply them normatively. As such, it is a phenomenology of the normative character of norms. Following Husserl’s reflection, I will first consider the normative stakes linked to logic and then the other norms he recognized. As norms were assimilated to evidence or to some type of evidence, they all had a theoretical use. I will assume, however, that some norms may have a practical function. This hypothesis will encounter a major obstacle, as Husserl proposed to justify practical ougths by means of values instead of norms. By deconstructing each of the normative presuppositions that led Husserl to rely on values in ethics, I will pave the way for a phenomenological, normative and suspensive ethic. Keywords : phenomenology, Edmund Husserl, normativity, norms, normativ logic, ethic, values, will, action, ought.

L'amour de la sagesse impose à la connaissance rationnelle de trouver ses propres assises et celles-ci, depuis l'oracle delphique, ne peuvent émerger clairement que d'un repli radical et critique du je sur lui-même, hors de la turbulance du Monde. À ce titre, l'intentionnalité réflexive dans la phénoménologie de Husserl se dévoile comme fondation possible, à la fois originaire et ultime, de toute connaissance pouvant être jugée certaine. Cependant, l'Homme vit dans le monde, il ne se réduit pas en la sublimation d'un pur ego. Comment pourra-t-il espérer connaître le Monde s'il en est partie prenante? Comment pourra-t-il espérer connaître Autrui si ce dernier peut aussi se mettre en marge du Monde? Et Soi-même? Il nous semble que seul l'Amour bien compris nous permette d'unir réellement tant l'immanence que la transcendance, au sein de la subjectivité connaissante. Tout notre présent effort tend à l'harmonisation concrète de la subjectivité et de la connaissance véritable.

Même si sa temporalité implique une diversité de ses expériences, le sujet admet aussi une unité temporelle de ses expériences dispersées. Comment se donne en propre cette unité temporelle? Edmund Husserl a surtout décrit la constitution unitaire du cours des vécus par le simple écoulement continu et en recouvrement du flux de la conscience. En plus de souligner l'aspect aporétique de cette constitution par et dans la seule conscience, Paul Ricoeur a aussi cherché à constituer la temporalité unitaire du sujet en montrant comment cette unification devait se faire par sa saisie médiatisée et reflexive dans l'histoire d'une vie. Cette solution indique un renouvellement possible de cette question dans la phénoménologie husserlienne, puisque Husserl qualifie d'« histoire d'une vie » l'unité temporelle de l'ego personnel ressaisie dans la réflexion. Cette histoire redouble cependant une unité de l'ego personnel déjà constituée par l'association et dans ses motivations et ses habitudes.

The limit between the proper and the foreign – how this limit is established, but also crossed and dissolved – has remained a crucial issue in phenomenology. Setting these questions in the context of the phenomenology of religion, this thesis develops an analysis of the relation between transcendence and body understood in terms of a certain limit. The introductory part is rooted in Edmund Husserl’s discussions of the concept of transcendence, which is shown to have an essential connection to the analysis of inner time-consciousness. Here we encounter a decisive limit to objectifying knowledge, which also comes across in his investigations of the body and its spatiality. The second part discusses Max Scheler’s critique of Husserl’s excessively objectifying view of knowledge, with a particular focus on Scheler’s understanding of love as a condition of possibility for any knowledge. Scheler is shown to have developed a new concept of transcendence that avoids the pitfalls of objectivism, although in his philosophy of religion he tends to downplay the importance of the body. The third part undertakes a reading of Edith Stein, who develops ideas similar to Scheler’s, though in a phenomenologically more nuanced fashion. Although her philosophy of religion also bypasses the body, Stein provides a more genuine access to the writings of the mystics, the analysis of which forms the core of the fourth and concluding part. Drawing on the work of the 13th century Beguine Mechthild of Magdeburg, this concluding chapter develops a phenomenological understanding of religion with an emphasis on transcendence and limit, while also retaining the centrality of our experience of the body. This means: a phenomenology of the limit is investigated, rather than a limit of phenomenology. / Hur gränsen mellan det egna och det främmande ska dras är en central fråga inom den fenomenologiska traditionen, en fråga som här undersöks i ett religionsfilosofiskt sammanhang. På vilket sätt kan vi överskrida oss själva mot det främmande och ogripbara, och på vilket sätt är denna möjlighet förbunden med vår egen kroppslighet? Dessa teman utvecklas i en serie diskussioner av filosofer som Edmund Husserl, Max Scheler och Edith Stein. Redan i Husserls analyser av transcendensen, tidsmedvetandet och kroppsligheten framträder en bestämd gräns för den objektiverande kunskapen, även om han i sista hand alltid uppfattade den som ett ideal. I Schelers och Steins religionsfilosofier utvecklas därefter en kritik av denna kunskapssyn, bland annat i form av en analys av kärleken (Scheler) och mystiken (Stein), men hos ingen av dem får kroppsligheten en central ställning. I den avslutande delen, som analyserar den mystika erfarenhetens uttryck hos den medetida beginen Mechthild von Magdeburg, utvecklas en fenomenologi som förbinder transcendens med kroppslighet och sinnlighet. Därmed undersöks en gränsens fenomenologi snarare än fenomenologins gräns. Jonna Bornemark är forskare och lärare på Södertörns högskola. Boken är hennes doktorsavhandling.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

“Liminal Spaces and The Disabled Body” explores Edmund Burke’s aesthetic paradigms as established in his An Enquiry into the Origin of Our Notions of the Sublime and the Beautiful to recover what disability meant for an eighteenth-century audience. I examine Burney’s Camilla and Eugenia’s disability as well as Dacre’s Zofloya and Victoria’s figurative hermaphroditism in terms of eighteenth-century views of deformity and physiognomy to argue that both Eugenia’s and Victoria’s deformities—Eugenia’s smallpox scars and injured leg and Victoria’s beautiful but too boldly delineated features—challenge the prevailing structures of aesthetics and expectations of feminine beauty. My thesis questions how eighteenth-century aesthetic theory constructs the modern concept of the “disabled” individual to argue that the female body with a disability or deformity surpasses the terms of submission and diminution instated by Burkean aesthetics. In turn, the disabled female gains purchase in literature due to her “liminal, between-categories status” as it strains masculine power structures and aesthetic and gender classification systems.

Between 1830 and 1914 in Britain a dramatic modification of the reputation of Edmund Burke (1730-97) occurred. Burke, an Irishman and Whig politician, is now most commonly known as the 'founder of modern conservatism' – an intellectual tradition which is also deeply connected to the identity of the British Conservative party. Indeed, the idea of 'Burkean conservatism’ – a political philosophy which upholds ‘the authority of tradition', the organic, historic conception of society, and the necessity of order, religion, and property – has been incredibly influential both in international academic analysis and in the wider political world. This is an intellectual construct of high significance, but its origins have not hitherto been understood: insofar as it has been considered at all, it has been typically seen as the work of Cold War American conservatives. In contrast, this thesis demonstrates that the transformation of Burke into the 'founder of conservatism' was in fact part of wider developments in British political, intellectual, and cultural history in the nineteenth and early twentieth centuries. Drawing from a wide range of sources, including political texts, parliamentary speeches, histories, biographies, and educational curricula, this thesis provides a properly contextual history of political thought. It shows how and why Burke's reputation was transformed over a formative period of British history. In doing so, it bridges the significant gap between the history of political thought as conventionally understood and the history of the making of political traditions. The result is to show that, by 1914, Burke had been firmly established as a 'conservative' political philosopher and was admired and utilised by political Conservatives in Britain who identified themselves as his intellectual heirs. This was one essential component of a conscious re-working of 'C/conservatism', especially from the mid-1880s, which is still at work today.

A recent trend in Spenser studies that relies heavily on materialist thinking either undervalues or misses altogether The Faerie Queene's inherent spiritual quality along with the irreducible interaction and ultimate reciprocity of earth and heaven. This thesis argues that Edmund Spenser's spiritual vision in The Faerie Queene expresses itself in a teleological romance that assumes a condition of mutability over stasis in the temporal earthly realm, as its first three heroes ascend a ladder of perfection that evokes the heavenly and eternal, while at the same time heavenly glory reaches down into the story "romancing" the characters and exerting its own influence on the action. / by Laura Hendricks Groves. / Thesis (M.A.)--Florida Atlantic University, 2009. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2009. Mode of access: World Wide Web.