This thesis deals with the conservatively authoritarian collaboration movement led by the so-called State President of the Protectorate of Bohemia and Moravia, Emil Hácha, who belongs to the controversial figures of our modern history. The thesis is concerned with Hácha's ideological orientation as a radical conservative and with the historicist concept of the Czech statehood as the two main bases of his approach to collaboration on whose grounds the policy of actual cooperation with the Nazi occupiers was realised. In connection with Hácha's specific type of collaboration, emphasis is placed on his negative relationship with the first independent Czechoslovak Republic and its liberal democratic regime, and, on the other hand, on his friendly relationship with the Greater German Reich and supra-state systems in general. In order to demonstrate the practice of E. Hácha's policies, attention is paid to the President's and his supporters' loyal pro-German speeches, activities of the organisations founded by Hácha -- Národní souručenství (National Community) and Český svaz pro spolupráci s Němci (Czech Union for Cooperation with Germans) -- and Hácha's attitude towards the Czech resistance movement. The thesis also depicts the change of Hácha's leading position in the autonomous administration of the Protectorate in connection with the Nazi intentions that were put into practice in the Czech area from his election to the end of the war. Another aim of the thesis, in order to assess in detail the form of the President's pro-German cooperation, is to compare Hácha's group with the Czech fascist movement, and the collaborating journalists around E. Moravec. The primary focus is on the ideological conflict and political struggle for power among the collaborative movements, their different attitudes to the German occupation administration, and their exploitability by Nazi policies in the Protectorate. The final part of the thesis deals with opinions of contemporary society on E. Hácha's Protectorate policies, including reactions of the resistance at home and abroad. On this basis, the post-war statements given by the representatives of Hácha's collaboration movement to the National Court in the process of "national cleansing" are compared with their actual activities during the time of the occupation. The thesis draws from archive materials, contemporary printed sources, and scholarly literature that covers the topic of collaboration in the Protectorate.

Made available in DSpace on 2017-06-01T18:08:49Z (GMT). No. of bitstreams: 1 allyde_amorim_penalva_marques.pdf: 729656 bytes, checksum: 85d871719bc41773825ae4c9aca33f72 (MD5) Previous issue date: 2014-02-26 / This work has as main objective to understand the experience of treatment in spiritism and specific objectives, describing the types of treatment offered in spiritualism understand the meaning that leads people to seek this mode of treatment, understanding the experience of treatment and its possible contributions to mental health. The research is qualitative phenomenological perspective. Obviously, there are different treatment modalities in spiritism, however the choice of the participants followed the pattern of volunteering without restricting the type of treatment undergone, gender, reason as to demand treatment or age. Participants were followed up at Spiritual Hospital Patrícia Bacelar (HEPB - Camaragibe / PE). As research instruments, the narrative from Walter Benjamin and the field diary were used to get access to treatment experience in spiritualism. The theoretical framework has been constructed based on the theory Frankl, who understands spirituality as the human dimension, in line with results of this research. To analyze the results, we used the philosophical hermeneutics of Gadamer, who reached a final narrative constructed from the dialogue between the participants, the researcher and the theoretical framework that justified the search. Our results reveal an eminent search for other care that not only the doctor, as well as the use of religious resources as complementary to medical practice. Most of the reports demonstrated the continuity of medical treatments simultaneously spiritual treatment. In this context, the stimulus accountability of the individual for self-care while transcendence proved crucial for adherence to medical treatment as well as to overcome situations of intense suffering. / O presente trabalho tem como objetivo geral compreender a experiência de tratamento no espiritismo e, como objetivos específicos, descrever as modalidades de tratamento oferecidas pelo espiritismo, compreender o sentido que leva pessoas a buscarem esse modo de tratamento, compreender a experiência de tratamento e suas possíveis contribuições à saúde mental. A pesquisa é de natureza qualitativa na perspectiva fenomenológica. É sabido que existem diferentes modalidades de tratamento no espiritismo, no entanto a escolha dos participantes seguiu o padrão de voluntariado, não restringindo o tipo de tratamento submetido, gênero, motivo quanto à procura do tratamento ou idade. Os participantes estavam em acompanhamento no Hospital Espiritual Patrícia Bacelar (HEPB Camaragibe/PE). Como instrumentos da pesquisa, a narrativa a partir de Walter Benjamim e o diário de campo foram utilizados para se ter acesso à experiência de tratamento no espiritismo. A fundamentação teórica foi construída com base na teoria de Frankl, que compreende a espiritualidade como dimensão do humano, em consonância com resultados desta pesquisa. Para a análise dos resultados, utilizamos a hermenêutica filosófica de Gadamer, que alcançou uma narrativa final construída a partir do diálogo entre os participantes, a pesquisadora e o referencial teórico que fundamentou a pesquisa. Nossos resultados revelam uma eminente busca por outro cuidado que não apenas o médico, bem como o uso de recursos religiosos como complementares à prática médica. Em sua maioria, os relatos apontam para a continuidade dos tratamentos médicos simultaneamente ao tratamento espiritual. Nesse contexto, o estímulo à responsabilização do indivíduo por seu autocuidado enquanto autotranscendência se mostrou fundamental para adesão ao tratamento médico, bem como para a superação de situações de intenso sofrimento.

In this diploma thesis I deal with the concept of a new socialist man in Czechoslovakia between 1948 and 1956 on the example of Emil Zátopek. The aim was to analyze the form of the new socialist man on the example of selected fiction, newspaper articles, visual, audio and archival material, taking into account the person of Emil Zátopek. The research was conducted using methods of discursive analysis. I approached the concept of the new socialist man as a social construct. Research has shown that the image of the new socialist man was dynamic and was misused by communist ideologues to create images of ideal citizens and emphasize the negative qualities of external and internal enemies. Exceptional personalities, such as Emil Zátopek, were shown by period propaganda as ideal citizens who were a harbinger of a new world. Zátopek's period image consists of two forms that intertwined with each other. Their combination enabled the communist propagandists to present Zátopek as a new socialist man, yet an ordinary citizen. The diploma thesis is divided into three chapters, which refer to each other. The chapters were conceived according to the image of Zátopek in contemporary propaganda.

In 1895, Emil Georg Conrad Sauer (1862-1942), a world-renowned German pianist and former student of Franz Liszt wrote his first piano concerto, which was published five years later in 1900. Sauer performed it extensively to enthusiastic crowds in Europe and the United States while on tour during the next several years. Then it vanished from the concert repertoire. It is no longer performed and has only been commercially recorded once. The purpose of this dissertation is to establish why it might have disappeared, and why there is value in bringing it back to the standard piano repertoire.

Thesis (MA) -- Stellenbosch University, 1980. / No Abstract Available

No description available.

Made available in DSpace on 2015-04-14T13:55:20Z (GMT). No. of bitstreams: 1 453071.pdf: 1049026 bytes, checksum: c653f56f532c6c806c05ae4bd9bbde81 (MD5) Previous issue date: 2013-11-25 / Responsibility is the term connection between the thought of Emmanuel Levinas and Viktor Frankl, by which is consistent moral consciousness as a possible encounter with another human. Freedom and responsibility before any deliberate or intentional subject, in which the respondent by human indigence of another Master who reports to break the monism of a strong bio psyche and sociology, whose predominant aspect is the person in charge of any condition. Consciousness previous intelligibility while Bad conscience that does not close in a circularity of Even, putting into crisis selfhood and meaning to be found and updated in meetings and confrontation with the social meanings . Encounters through the traces inscribed in face epiphenomenon of the other's presence and Absent, the "He" that is the otherness that recognizes the other in its absolute say. Pronounceable say the flow of time in sensitivity brought to disinterestedness and input Others meeting as anarchical and dissymmetry, causing the other the trauma of what would be the obvious. Meaning of life post as liability prior to any free initiative of the subject, which collects on the Other traces of the third, the "He" look like infinitive - face that speaks to me, I want the clutter in your selfhood, and exposes the human to justice before the others, absolutely another. Confrontation with the responsibility of nakedness and misery of Others, which calls for the unity of the one- respondent, taking him hostage in unconditional replacement source of appeal arising from (Illeit?) he-ity and calls for replacement, give support to the less is more, the infinite in ethical language. / Responsabilidade ? o termo de liga??o entre o pensamento de Viktor Frankl e Emmanuel Levinas, pelo qual se coaduna a consci?ncia moral como possibilidade de encontro com o outro humano. Consci?ncia anterior ? liberdade e a qualquer ato deliberado ou intencional do sujeito, em que o humano respondente pela indig?ncia do outro, Mestre que reporta ? quebra do monismo de um bio-psiquismo e sociologismo forte, cujo aspecto preponderante ? a pessoa como respons?vel sobre toda a circunst?ncia. Consci?ncia anterior ? inteligibilidade, enquanto M? consci?ncia em que n?o se fecha numa circularidade do Mesmo, pondo em crise a egoidade e o sentido para s?-la encontrado e atualizado nos encontros e confronto com os sentidos sociais. Encontros por meio dos tra?os inscritos no rosto, epifen?meno da presen?a do outro e do Ausente, do Ele que ? a alteridade que reconhece o outro em seu absoluto Dizer. Dizer pronunci?vel no fluxo do tempo de uma sensibilidade levada para o desinteresse e na entrada do Outrem como encontro an?rquico e pela dissimetria, provocando no outro o trauma daquilo que seria a obviedade. Sentido da vida posto como responsabilidade anterior a qualquer iniciativa livre do sujeito, que diante do Outro recolhe os vest?gios do terceiro, do Ele como infini??o do olhar-rosto que fala ao eu, Desejo que o desordena em sua egoidade, e exp?e o humano para justi?a diante do outrem, absolutamente outro. Confronto com a responsabilidade diante da nudez e mis?ria de Outrem, que clama pela unicidade do um-respondente, tomando-o como ref?m na incondicional substitui??o nascente do apelo que surge da eleidade e conclama para a substitui??o, dar suporte ao que ? mais no menos, do infinito na linguagem ?tica.

American Reform Judaism currently associates the Kabalistic term, tikkun olam, with one of its core principles, social justice. This association is relatively new, dating roughly to the 1950s. The appropriation of a Kabbalistic term by American Reform Judaism is unusual given the historical animosity of American Reform Judaism toward the Kabbalah. The purpose of this thesis to explain this appropriation by contextualizing the use of tikkun olam within American Reform Judaism. The method through which this will be accomplished is the analysis of official documents, journal articles and theological discussions found within the American Reform movement. The thesis concludes that American Reform Judaism chose to appropriate tikkun olam and associate it with social justice in order to locate social justice in a historically Jewish context. This reworking of the concept of social justice to place it within a specifically Jewish frame work reflects the theological shift which occurs in reaction to the Holocaust, fears over Jewish assimilation and other social factors taking place during the 1940s and 1950s.

La présente recherche porte sur le cannibalisme comme fantasme de création, et même d'autocréation, à partir de trois cas de figure empruntés à la littérature (Les chants de Maldoror de Lautréamont), au cinéma (Otesanek de Jan Svankmajer) et au fait divers (l'oeuvre criminelle d'Edmund Kemper). On s'y intéresse prioritairement au sujet (le narrateur/scripteur Maldoror, le monstre Otik, le tueur en série Kemper) qui, préoccupé de réaliser sa propre mise en scène, recourt au cannibalisme avec le dessein avoué de faire acte de création. Il est à noter que le cannibalisme étant essentiellement défini comme un fantasme par nombre de théoriciens, tels Green, Pontalis ou Pouillon, l'oeuvre du créateur cannibale devient la transposition imagée d'un scénario extrêmement précis, comme on le voit dans le cas du tueur, du réalisateur ou du poète s'appliquant à raconter les événements sous forme de « scènes théâtrales ». Le récit qui s'élabore -à partir d'éléments réels ou fantasmés s'articule autour de l'avidité orale et du rapport ambigu à la mère, de la sexualité liée à la violence, de la révolte contre l'autorité et du désir de toute-puissance, de la remise en cause de la filiation et du fantasme d'auto-engendrement. Si cette étude s'inspire principalement de travaux psychanalytiques, un détour par l'anthropologie s'avère essentiel, ne serait-ce que pour arriver à l'unique point de convergence des deux approches. Constatant la disparition progressive du cannibalisme effectif, les chercheurs s'entendent pour repousser le cannibalisme dans un ailleurs, mythe ou fantasme. Ce faisant, ils oublient les cas -peu nombreux, mais révélateurs -relevés par la psychiatrie et la criminologie. L'intérêt d'étudier les témoignages et les biographies de tueurs cannibales ne saurait tenir à l'espoir de trouver un cannibalisme plus brut ou plus authentique, mais de comparer leurs récits avec d'autres représentations du cannibalisme, une occasion d'éprouver l'affirmation de Green voulant que la réalité du cannibalisme soit la possibilité de faire passer dans le réelle fantasme qui le sous-tend. Alors que les criminologues considèrent que le tueur cannibale appartient au type des meurtriers sadiques, les psychanalystes classent les activités sexuelles déviantes comme le cannibalisme, le sadisme ou la nécrophilie parmi les perversions sexuelles. Plusieurs auteurs (McDougall, Stoller, Balier) mettent en évidence l'importance chez le pervers d'élaborer une mythologie sexuelle privée, indispensable à la sauvegarde du plaisir érotique, qui prend directement sa source dans la représentation fantasmatique de la scène originaire. Si le désir d'être le témoin privilégié de sa propre conception répond du narcissisme du sujet, le fantasme de pouvoir annuler cette scène, qui obéit aux lois de l'ontogenèse et de la phylogenèse, pour en concevoir une nouvelle, à la mesure de son ambition, révèle la présence d'un incommensurable sentiment de toute-puissance. C'est finalement en créant une oeuvre singulière que les auteurs entendent immortaliser leur génie dans un désir d'éternité narcissique (Anzieu), et ce, dans un rapport de réciprocité puisqu'il s'agit, comme l'écrit Blanchot à propos de Lautréamont, d'une création qui va les créer pour qu'ils puissent la créer. La problématique de la création cannibale se déploie ainsi à partir des lieux privilégiés où se joue le désir du sujet pervers: la scène de la sexualité, qu'il parvient à réinventer à partir de sa propre représentation des rapports entre les sexes et de sa conception de l'origine du désir, manifestation d'une oralité triomphante; la scène des origines, où il nie le rôle de ses géniteurs dans une tentative ultime de devenir l'unique auteur de ses jours; la scène de l'oeuvre, réalisée après le vol du pouvoir procréateur tantôt de la femme, tantôt des parents, tantôt de Dieu, qui peut seule apporter au sujet le sentiment de se survivre. Enfin, on pourra dépister dans ce désir d'omnipotence narcissique du créateur cannibale, auquel se lie un fantasme d'immortalité, la figure de l'artiste moderne. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Cannibalisme, Création, Perversion, Svankmajer, Lautréamont, Kemper.

American Reform Judaism currently associates the Kabalistic term, tikkun olam, with one of its core principles, social justice. This association is relatively new, dating roughly to the 1950s. The appropriation of a Kabbalistic term by American Reform Judaism is unusual given the historical animosity of American Reform Judaism toward the Kabbalah. The purpose of this thesis to explain this appropriation by contextualizing the use of tikkun olam within American Reform Judaism. The method through which this will be accomplished is the analysis of official documents, journal articles and theological discussions found within the American Reform movement. The thesis concludes that American Reform Judaism chose to appropriate tikkun olam and associate it with social justice in order to locate social justice in a historically Jewish context. This reworking of the concept of social justice to place it within a specifically Jewish frame work reflects the theological shift which occurs in reaction to the Holocaust, fears over Jewish assimilation and other social factors taking place during the 1940s and 1950s.