O conceito de 'acontecimento' emerge nas artes cênicas após a Segunda Guerra Mundial, no momento em que o conceito moderno, normativo de teatro – a configuração “drama“, se quisermos – é radicalmente criticado. Os primeiros Happenings dos anos 1950 e o seu desenvolvimento nas artes cênicas – por exemplo, no “Teatro-Happening“ de Tadeusz Kantor – contestam a ideia de obra de arte como forma acabada, previamente dada, assim como a divisão essencialista, modernista das artes. A arte se torna “arte conceitual“, arte que opera na percepção ready-made das coisas. Mas uma parte significativa da teoria teatral contemporânea, que emprega o conceito de 'acontecimento' e que defende os artistas cênicos não-mais-dramáticos contra críticas conservadoras, mobiliza, porém, ela mesma uma concepção conservadora e contraditória de acontecimento para entender o novo teatro. Nesta tese, faço numa crítica teórico-analítica dessa abordagem conservadora através do contra-conceito de 'desacontecimento' e da análise de quatro trabalhos contemporâneos: 'Bloody mess' e 'Speak bitterness', do grupo Forced Entertainment; 'Um circo de rins e fígados', da cia. Ópera Seca de Gerald Thomas; e 'Viagem a Nova York', da cia. Teatro Número Três.:SUMÁRIO // INHALT INTRODUÇÃO: Entre ovo e forma oval . . .1 PRIMEIRA PARTE, Discussão teórica 1. O acontecimento como experiência estética. . . 9 O problema do sensível. . .10 Estética da força esclarecida. . .12 Estética da força obscura. . .16 Arte estética ou estetização das formas (da arte também). . . 21 2. Teatro e acontecimento. . . 27 Sujeito e forma dramática. . . 34 Artaud e a perda de si. . . 37 Arte em processo. . . 41 3. Acontecimento sem (participação da) forma. . . 48 O acontecimento atordoante da Presença Real (1) - Féral e o “performer infrassimbólico”. . . 53 O acontecimento atordoante da Presença Real (2) - Fischer-Lichte e o “choque do corpo fenomênico”. . . 56 Uma missão sacrificial para o teatro contemporâneo. . . 58 O acontecimento atordoante da Presença Real (3) – Cassiano Quilici e a “experiência da não forma”. . . 59 Crítica do (novo) naturalismo performativo. . . 61 4. A forma do ponto zero da forma. . . 66 No beco sem saída do não pensamento. . . 69 Concluindo a primeira parte. . . 74 SEGUNDA PARTE, Análise de trabalhos 1. Desacontecimento do performativo: “teatro de escada rolante” (sobre o Forced Entertainment). . . 77 'Bloody mess' (2004), ou “alguma coisa em mim simplesmente não está acontecendo”. . . 79 Análise do solo de Cathy Naden. . . 85 'Speak bitterness' (1994) e o “nós” da confissão. . .98 2. Desacontecimento da informação: “algo de grave aconteceu. Não sei o que houve” (sobre 'Um circo de rins e fígados' (2005) da Ópera Seca). . .107 Uma missão para o ator Nanini . . .109 I. . .114 “Morfologias achadas em Júlio César, de Shakespeare”. . .117 O problema de não se ir ao teatro é confiar na própria realidade. . .125 II. . .130 III. . .135 IV. . .144 3. Desacontecimento do autobiográfico: o Marcio é um outro (sobre 'Viagem a Nova York' (2018) do Teatro Número Três) . . .155 I. . .155 Uma definição (literária) de “autobiografia”. . .156 Freitas e a crítica do teatro-sem-teatro autobiográfico. . .157 Dois modos apresentacionais da sinceridade autobiográfica. . .160 O problema do clichê da sinceridade. . .164 Produzindo a máscara nua do real: o irreal estruturante. . .166 A forma-relato objetiva como opressão da memória. . .168 Autobiografia como vida exemplar. . .170 Uma vontade técnico-midiática do teatro. . .172 II. . .175 Um aparato inusitado. . .178 Hiperfalsidades. . .183 A sinceridade formalizada é duvidosa. . .188 CONSIDERAÇÕES FINAIS. . .193 REFERÊNCIAS. . .199 ZUSAMMENFASSUNG AUF DEUTSCH // RESUMO EM ALEMÃO. . .203 / Der Begriff „Ereignis“ taucht bei den Darstellenden Künsten nach dem Zweiten Weltkrieg auf, als der moderne, normative Theaterbegriff – die Konfiguration „Drama“, wenn wir so wollen – radikal kritisiert wird. Die ersten Happenings der 50iger Jahre und ihre Entwicklung in den Darstellenden Künsten – z. B. bei Tadeusz Kantors „Theater-Happening“ – bestreiten die Idee des Kunstwerks als fertige, vorhergegebene Form, sowie die essentialistische, modernistische Abteilung der Künste. Die Kunst wird dann „Konzeptkunst“, also Kunst, die in die ready made (vorgefertigte) Wahrnehmung der Dinge hineinwirkt. Aber ein bedeutender Teil der zeitgenössischen Theatertheorie, welcher den Begriff „Ereignis“ benutzt und die „nicht-mehr-Dramatik“- darstellenden Künstler verteidigt, hält nichtdestotrotzt an einer widersprüchlichen, konservativen Vorstellung des Begriffs „Ereignis“ für das neue Theater fest. Meine Dissertation versucht deshalb eine theoretische und analytische Kritik an diesem konservativen Ansatz durch den Gegenbegriff „Unereignis“ und die Analyse von vier zeitgenössischen Werke: „Bloody mess“ und „Speak bitterness“ von Forced Entertainment; „Um circo de rins e fígados“ von Gerald Thomas Ópera Seca; und „Viagem a Nova York“ von Teatro Número Três.:SUMÁRIO // INHALT INTRODUÇÃO: Entre ovo e forma oval . . .1 PRIMEIRA PARTE, Discussão teórica 1. O acontecimento como experiência estética. . . 9 O problema do sensível. . .10 Estética da força esclarecida. . .12 Estética da força obscura. . .16 Arte estética ou estetização das formas (da arte também). . . 21 2. Teatro e acontecimento. . . 27 Sujeito e forma dramática. . . 34 Artaud e a perda de si. . . 37 Arte em processo. . . 41 3. Acontecimento sem (participação da) forma. . . 48 O acontecimento atordoante da Presença Real (1) - Féral e o “performer infrassimbólico”. . . 53 O acontecimento atordoante da Presença Real (2) - Fischer-Lichte e o “choque do corpo fenomênico”. . . 56 Uma missão sacrificial para o teatro contemporâneo. . . 58 O acontecimento atordoante da Presença Real (3) – Cassiano Quilici e a “experiência da não forma”. . . 59 Crítica do (novo) naturalismo performativo. . . 61 4. A forma do ponto zero da forma. . . 66 No beco sem saída do não pensamento. . . 69 Concluindo a primeira parte. . . 74 SEGUNDA PARTE, Análise de trabalhos 1. Desacontecimento do performativo: “teatro de escada rolante” (sobre o Forced Entertainment). . . 77 'Bloody mess' (2004), ou “alguma coisa em mim simplesmente não está acontecendo”. . . 79 Análise do solo de Cathy Naden. . . 85 'Speak bitterness' (1994) e o “nós” da confissão. . .98 2. Desacontecimento da informação: “algo de grave aconteceu. Não sei o que houve” (sobre 'Um circo de rins e fígados' (2005) da Ópera Seca). . .107 Uma missão para o ator Nanini . . .109 I. . .114 “Morfologias achadas em Júlio César, de Shakespeare”. . .117 O problema de não se ir ao teatro é confiar na própria realidade. . .125 II. . .130 III. . .135 IV. . .144 3. Desacontecimento do autobiográfico: o Marcio é um outro (sobre 'Viagem a Nova York' (2018) do Teatro Número Três) . . .155 I. . .155 Uma definição (literária) de “autobiografia”. . .156 Freitas e a crítica do teatro-sem-teatro autobiográfico. . .157 Dois modos apresentacionais da sinceridade autobiográfica. . .160 O problema do clichê da sinceridade. . .164 Produzindo a máscara nua do real: o irreal estruturante. . .166 A forma-relato objetiva como opressão da memória. . .168 Autobiografia como vida exemplar. . .170 Uma vontade técnico-midiática do teatro. . .172 II. . .175 Um aparato inusitado. . .178 Hiperfalsidades. . .183 A sinceridade formalizada é duvidosa. . .188 CONSIDERAÇÕES FINAIS. . .193 REFERÊNCIAS. . .199 ZUSAMMENFASSUNG AUF DEUTSCH // RESUMO EM ALEMÃO. . .203

Made available in DSpace on 2014-07-29T15:06:28Z (GMT). No. of bitstreams: 1 Dissertacao Daniel Rodrigues.pdf: 929080 bytes, checksum: da4db89bfdec7ec99ff5836ad5b5327e (MD5) Previous issue date: 2009-07-02 / The together-belongingness (Zusammengehörigkeit) of Be-ing and man is discussed in this dissertation in the style of a Phenomenological reflection the together-belongingness (Zusammengehörigkeit) of Be-ing and man. It treats of a concept which appears explicitily in the phenomenological thought of Martin Heidegger, especially, beginning in the 30s, when he questioned the meaning of Truth according to the history of Be-ing, that is, as enowning (Ereignis). The reflection, however, begins with the presupposition together-belongingness is a notion present in the thought of Heidegger from the outset of the fundamental-ontological development of the question of Be-ing, represented principally by the primary work of 1927, Sein und Zeit. For this reason, the reflection begins discussing the unity of the thought itinerary of Heidegger, showing that the reversal of the thinking (Kehre) of the 30s is responsible for the transformation which establishes the same question of Be-ing in a more originating extent than that of Sein und Zeit. Admitting from the beginning that together-belongingness translates the mutual reference between Be-ing and man, coming from the primordial unity, in dependence upon which both bring about historically their essence, and not a secondary and posterior relation between two self-subsisting poles, the discussion proceeds determining the structures of human existence, by which together-belongingness is considered in the different levels of elaboration of the question of Be-ing. Consequently, the central thrust of the dissertation is summarized in limiting the spatial-temporal ambience of the common reference. In the first place, attention is given to the analyses of the comprehension-interpretation project of human existence and language, according to Sein und Zeit. Then, according to Beiträge zur Philosophie, the same ambience is limited taking into consideration the grounding of Da-sein as the intermediary dimension between man and Be-ing, it being the instance of supportability of happening of Truth. Finally, the projection of human existence is revealed as the leap of Be-ing, in such a manner that movement of realization of the essence of Be-ing is shown as being the same as the consummation of the historical existence of men. Thus, the coming about of the Truth, by which Be-ing is experienced as abysmal grounding, is coordinated with the historical coming about of human existence, granting it, in virtue of the depth of its grounding, a unitary movement of revealing and of hiding the mystery of Be-ing. Being that this coordination is the manifestation of the originating space and time, human existence appears as the establishment of the space-time dimension of the abyss of Being, always in agreement with an historical possibility. In this way, the together-belongingness appears as an historical sending-forth, in the form of a questioning which Be-ing directs to man, but which is consumed in the measure which man responds, or as it may be, assumes the responsibility for the destiny of his existence according to the appeals of Be-ing. Thus, thought, understood as a human faculty during all of the history of metaphysics, is reduced to its essence: that by which man corresponds to the historical appeals of Be-ing. To think consumes the intimate reference of man to Be-ing and, therefore, is the privileged manner of placing in operation human existence in union with Be-ing. By means of thought, therefore, man has understood himself separated from and in front of Be-ing. For that reason, the reflection of this dissertation is a path in search of the forgotten unity between man and Be-ing. / Discute-se nessa dissertação, ao modo de uma reflexão fenomenológica, a co-pertinência (Zusammengehörigkeit) entre Ser e homem. Trata-se de um conceito que aparece explicitamente no pensamento fenomenológico de Martin Heidegger, sobretudo a partir dos anos 30, quando o pensamento heideggeriano interroga o sentido da Verdade segundo a história do Ser, isto é, como Ereignis. A reflexão, entretanto, parte do pressuposto de que a co-pertinência é uma noção presente no pensamento de Heidegger desde o desenvolvimento fundamental-ontológico da questão do Ser, representado principalmente pela obra capital de 1927, Sein und Zeit. Por essa razão, a reflexão principia discutindo a unidade do itinerário de pensamento de Heidegger, mostrando que a viragem (Kehre) dos anos 30 é responsável por uma transformação que instaura a mesma questão do Ser em um âmbito mais originário que aquele de Sein und Zeit. Admitindo desde o início que a co-pertinência traduz a mútua referência entre Ser e o homem, advinda da unidade primordial, em dependência da qual ambos realizam historicamente sua essência, e não uma relação secundária e posterior entre dois pólos subsistentes em si, a discussão prossegue explicitando as estruturas da existência humana, pelas quais a co-pertinência é abordada nos diferentes níveis de elaboração da questão do Ser. Nesse sentido, o esforço central da dissertação se resume em circunscrever a ambiência espaço-temporal da mútua referência. Primeiramente, privilegiam-se as análises do projeto compreensivo-interpretativo da existência humana e da linguagem, conforme Sein und Zeit. Depois, conforme os Beiträge zur Philosophie, a mesma ambiência é circunscrita tendo em vista a fundação do Da-sein como a dimensão intermediária entre homem e Ser, por ser a instância de suportabilidade do acontecimento da Verdade. Ao final, o projetar-se da existência humana se desvela como um lance do Ser, de tal maneira que o movimento de realização da Essência do Ser se mostra como sendo o mesmo da consumação da existência histórica dos homens. Assim, o acontecer da Verdade, pelo qual o Ser se dá como fundamento abissal, conjuga-se com o acontecer histórico da existência humana, conferindo a ela, em virtude da abissalidade de seu fundamento, um movimento unitário de abrir e de velar o mistério do Ser. Sendo essa conjunção a manifestação do espaço e tempo originários, o existir humano aparece como a instauração do espaço-temporal do abismo do Ser, sempre em consonância com uma possibilidade histórica. Desse modo, a co-pertinência aparece como um envio histórico, na forma de uma interpelação que o Ser dirige ao homem, mas que se consuma à medida que o homem responde, ou seja, responsabiliza-se pela destinação de sua existência segundo os apelos do Ser. Assim, o pensamento, compreendido como uma faculdade humana durante toda a história da metafísica, é reconduzido a sua essência: aquilo pelo qual o homem corresponde aos apelos históricos do Ser. Pensar consuma a íntima referência do homem ao Ser e, portanto, é o modo privilegiado de pôr em obra a existência humana em unidade com o Ser. Pelo pensamento, porém, o homem tem se compreendido separado e diante do Ser. Por isso, a reflexão dessa dissertação é um caminho em busca da unidade esquecida entre homem e Ser.

Es besteht weitgehend Einigkeit darüber, dass inzidentelles Lernen bewusstes Wissen über eine sequenziell strukturierte Regelhaftigkeit erzeugen kann, auch wenn die zu Grunde liegenden Lernprozesse nur ungenügend verstanden sind. Ob jedoch Sequenzlernen auch „implizit“ oder unbewusst erfolgen kann, ist umstritten. Fortschritte in diese Frage sind von Untersuchungen zu bewusstem und unbewusstem Lernen zu erwarten, die vor dem Hintergrund übergreifender Bewusstseinstheorien erfolgen. Rünger und Frensch (2008a) zeigen, wie „bewusstes Sequenzwissen“ in Rückgriff auf die „global workspace“-Theorie des Bewusstseins definiert und operationalisiert werden kann. Im Rahmen dieser Theorie wird „inferenzielle Promiskuität“ als zentrales funktionales Merkmal bewusster mentaler Repräsentationen betrachtet. Rünger und Frensch (2008b) überprüfen eine zentrale Vorhersage der „unexpected event“-Hypothese, einer Theorie zur Entstehung bewussten Wissens in inzidentellen Lernsituationen. In einer Serie von Experimenten wurden unerwartete Ereignisse durch Unterbrechungen des inzidentellen Lernprozesses experimentell induziert. In Übereinstimmung mit der „unexpected event“-Hypothese fanden die Autoren, dass sich die Verfügbarkeit bewussten Sequenzwissens erhöhte. Rünger, Nagy und Frensch (in Druck) untersuchen schließlich die Funktion bewussten Sequenzwissens im Kontext eines Rekognitionstests. Die empirischen Befunde deuten darauf hin, dass bewusstes Sequenzwissen die epistemische Grundlage für rationale Urteile im Gegensatz zu intuitiven oder heuristischen Urteilen darstellt. / There is a general consensus that incidental learning can produce conscious knowledge about a hidden sequential regularity, even though the underlying learning mechanisms are still poorly understood. By contrast, whether sequence learning can also be “implicit” or nonconscious is a matter of intense debate. Progress can be achieved by grounding research on conscious and nonconscious learning in larger theoretical frameworks of consciousness. Rünger and Frensch (2008a) show how “conscious sequence knowledge” can be defined and operationalized in reference to global workspace theory of consciousness that depicts “inferential promiscuity” as the functional hallmark of conscious mental representations. Rünger and Frensch (2008b) test a central prediction of the unexpected-event hypothesis — a theoretical account of the generation of conscious knowledge in incidental learning situations. In a series of experiments, unexpected events were induced experimentally by disrupting the incidental learning process. In line with the unexpected-event hypothesis, the authors observed an increased availability of conscious sequence knowledge. Finally, Rünger, Nagy, and Frensch (in press) explore the function of conscious sequence knowledge in the context of a sequence recognition test. The empirical results suggest that conscious sequence knowledge provides the epistemic basis for reasoned — as opposed to intuitive or heuristic — judgments.

University, Diss., 2004--Tübingen.

Children learn their first language simply by listening to the linguistic utterances provided by their caregivers and other speakers around them. In order to extract meaning and grammatical rules from these utterances, children must track regularities in the input, which are omnipresent in language. The ability to discover and adapt to these statistical regularities in the input is termed statistical learning and has been suggested to be one of the key mechanisms underlying language acquisition. In this thesis, I investigated a special case of statistical learning, non-adjacent dependency (NAD) learning. NADs are grammatical dependencies between distant elements in an utterance, such as is and -ing in the sentence Mary is walking. I examined which factors play a role in the development of NAD learning by illuminating this process from different stand points: the first study compares NAD learning in the linguistic and the non-linguistic domain during the earliest stages of development, at 4 months of age. This study suggests that at this age, NAD learning seems to be domain-specific to language. The second study puts a spotlight on the development of NAD learning in the linguistic domain and proposes that there may be a sensitive period for linguistic NAD learning during early childhood. Finally, the third study shows that children can not only recall newly learned NADs in a test immediately following familiarization, but also recall them after a retention period, which is critical to show more long-term learning. Overall, the findings in this thesis further illuminate how NADs, as a spotlight into language acquisition, are learned, stored in memory, and recalled.

Ma recherche a pour but de dresser le portrait de la filiation de Gadamer avec Heidegger concernant la notion d’événement dans Vérité et méthode. Au-delà d’une filiation stricte se dessine chez Gadamer une pensée autonome de l’événement qui prend celle de son maître comme point de départ, mais qui s’en distingue aussi fondamentalement. Cette autonomie dépasse le simple changement de terme que l’on peut remarquer entre les deux auteurs : Heidegger parle surtout de l’Ereignis, tandis que Gadamer emploie plus volontiers le terme de Geschehen. En effet, bien que la pensée de l’événement chez le maître et l’élève insiste sur l’importance de l’écoute et de la médiation dans le processus de l’événement, leurs pensées divergent quant à la participation du sujet particulier dans l’événement. Cette différence fondamentale entre le maître et l’élève s’explique, à mon avis, à partir de la possibilité ou de l’impossibilité de surmonter le langage de la métaphysique grecque par la pensée de la différence ontologique au sein de laquelle le Dasein humain se trouve toujours. Pour Heidegger, la pensée de l’Ereignis s’avère une tentative de penser par-delà le langage hérité de la métaphysique grecque qui empêcherait de penser l’être en tant que tel. Pour Gadamer, la pensée de l’événement demeure rivée à l’expérience du Dasein humain et à la compréhension particulière et située qu’il en a. La compréhension se déployant toujours à l’intérieur du médium qu’est le langage, il s’avère impossible de remonter en-deçà du travail immémorial de l’histoire et du langage afin de saisir l’être en tant que tel. Pour en arriver à cette conclusion, ma recherche se déploie en trois temps. D’abord, je caractérise sommairement l’Ereignis ainsi que la filiation de Gadamer avec Heidegger concernant la notion d’événement à l’aide des textes de Heidegger publiés avant Vérité et méthode (1960). Ensuite, j’analyse l’événement tel qu’il se présente dans Vérité et méthode. L’événement (Geschehen) n’étant pas conceptualisé pour lui-même dans l’œuvre, je procède indirectement en analysant les concepts clés des trois grandes parties de l’œuvre afin de le mettre en lumière. Finalement, je compare mes intuitions de base avec les résultats de l’analyse de Vérité et méthode afin d’établir les ressemblances ainsi que les différences entre le maître et l’élève. De là, je dresse le portrait de la filiation de Gadamer avec Heidegger concernant la notion d’événement. / My research aims at characterizing Gadamer’s filiation with Heidegger regarding the notion of event in Truth and Method. Beyond a strict filiation lies the autonomous thought of Gadamer which is inspired by his master’s but is also fundamentally distinct. This autonomy goes beyond a simple change of terminology: Heidegger speaks of the Ereignis whereas Gadamer prefers the term Geschehen. Indeed, even though the thought of the event of the master and the student both insist on the importance of listening and mediation within the process of the event, their respective thoughts diverge on the participation of the subject within the event. This fundamental difference between the master and the student can be explained by the possibility or the impossibility to go beyond the language of the Greek metaphysics by thinking the ontological difference in which the human Dasein is always in. For Heidegger, the thought of the Ereignis is an attempt at thinking Being in itself and at thinking beyond the language inherited by the Greek metaphysics which prevents this possibility. For Gadamer, the thought of the event remains attached to the experience of the human Dasein and the particular and situated understanding it has of it. Since understanding always happens within the medium of language, it is impossible to go beyond the immemorial work of history and language and seize Being in itself. To get there, my research follows three steps. First, I attempt to summarily characterize the Ereignis and the filiation of Gadamer with Heidegger regarding the notion of event by examining some of Heidegger’s works that were published before Truth and Method (1960). Second, I analyze the event as it presents itself in Truth and Method. Since the event (Geschehen) is not conceptualized for itself in this work, I proceed indirectly by analyzing the key notions of all three parts of the work in order to get a grasp of it. Finally, I compare my first intuitions with the results of the analysis of Truth and Method in order to establish the resemblances and the differences between the master and the student. From there, I characterize the filiation of Gadamer with Heidegger regarding the notion of event.

La question de la Kehre est l’un des nombreux incontournables des études heideggériennes. La publication de la Gesamtausgabe étant en voie d’achèvement, de nouveaux textes – les Cahiers noirs tout particulièrement – permettent d’éclairer les différents contextes d’usage de ce terme difficile. La première partie de notre mémoire propose d’esquisser la réception de ce concept au fil des décennies. Elle tentera ensuite de saisir l’écueil initial qui conduisit Heidegger à la pensée de la Kehre ainsi que le sens à donner au concept en regard de termes avoisinants. La seconde partie portera sur l’acheminement de Heidegger jusqu’à l’enjeu thématique de la Kehre. Elle montrera comment Heidegger pense la Kehre d’abord dans le cadre des Contributions à la philosophie puis dans l’horizon de la question de la technique où, à partir de Hölderlin, elle sera comprise comme tournant apocalyptique. / The meaning of the Kehre is one of the many heavily debatted topics in Heideggerian research. New texts from the Gesamtausgabe – the Black Notebooks most notably – offer new insights pertaining to the predominant role of the term in Heidegger’s thinking. The first part of this dissertation aims to show how the term was first received and understood in the secondary literature. It will then clarify the formal meaning of the term. The second part of this dissertation will attempt to show how Heidegger came to understand the Kehre as it is presented in the Contributions to Philosophy. It will then proceed to illustate how the meaning of the Kehre was broadened in the 40s as an apocalyptic turn, in the context of the growing importance of the question concerning technology and of the poetry of Hölderlin.

Die emotionale Valenz von Wörtern beeinflusst deren kognitive Verarbeitung. Ungeklärt ist, obwohl von zentraler Bedeutung für die Disziplinen der Psycholinguistik und der Neurowissenschaften, die Frage nach dem funktionellen Lokus von Emotionseffekten in der visuellen Wortverarbeitung. In der vorliegenden Dissertation wurde mit Hilfe von Ereignis-korrelierten Potentialen (EKPs) untersucht, ob emotionale Valenz auf lexikalischen oder auf semantischen Wortverarbeitungsstufen wirksam wird. Vorausgegangene Studien weisen auf einen post-lexikalischen Lokus von Emotionseffekten hin, wobei einige wenige heterogene Befunde von sehr frühen Emotionseffekten auch einen lexikalischen Lokus vermuten lassen. In der vorliegenden Arbeit wurden drei emotions-sensitive EKP Komponenten beobachtet, die distinkte zeitliche und räumliche Verteilungen aufwiesen, und daher verschiedene Wortverarbeitungsstufen zu reflektieren scheinen. Die Ergebnisse wurden im Rahmen von allgemeinen Annahmen aktueller Wortverarbeitungs- und semantischer Repräsentationsmodelle diskutiert. Als zentrales Ergebnis kann benannt werden, dass Emotion am stärksten semantische Wortverarbeitungsstufen beeinflusste. Hieraus wurde geschlussfolgert, dass emotionale Valenz einen Teil der Wortbedeutung darstellt. Eine Interaktion mit einem lexikalischen Faktor sowie sehr frühe Emotionseffekte deuten auf einen zusätzlichen Lokus auf lexikalischen oder sogar perzeptuellen Wortverarbeitungsstufen hin. Dies bedeutet, Emotion veränderte die visuelle Wortverarbeitung auf multiplen Stufen, dabei konnten separate emotions-sensitive EKP Komponenten, die unterschiedlichen Randbedingungen unterliegen, mit jeweils einem frühen (pre-)lexikalischen und einem späten semantischen Lokus in der Wortverarbeitung in Verbindung gesetzt werden. Die Befunde stützen Wortverarbeitungsmodelle, die zeitlich flexible und interaktive Wortverarbeitungsstufen annehmen. / Emotional valence of words influences their cognitive processing. The functional locus of emotion effects in the stream of visual word processing is still elusive, although it is an issue of great importance for the disciplines of psycholinguistics and neuroscience. In the present dissertation event-related potentials (ERPs) were applied to examine whether emotional valence influences visual word processing on either lexical or semantic processing stages. Previous studies argued for a post-lexical locus of emotion effects, whereas a lexical locus has been indicated by a few heterogeneous findings of very early emotion effects. Three emotion-related ERP components were observed that showed distinct temporal and topographic distributions, and thus seem to reflect different processing stages in word recognition. Results are discussed within a framework of common assumptions from word recognition and semantic representation models. As a main finding, emotion impacted most strongly semantic processing stages. Thus, emotional valence can be considered to be a part of the meaning of words. However, an interaction of emotion with a lexical factor and very early emotion effects argued for an additional functional locus on lexical, or even on perceptual processing stages in word recognition. In conclusion, emotion impacted visual word processing on multiple stages, whereas distinct emotion-related ERP components, that are subject to different boundary conditions, were associated each with an early (pre-)lexical locus or a late semantic locus. The findings are in line with models of visual word processing that assume time-flexible and interactive processing stages, and point out the need for integration of word recognition models with models of semantic representation.

Emotionale Gesichtsausdrücke sind hochrelevante Reize für den Menschen. Es wurde daher angenommen, dass sie von evolutionär bedingten Mechanismen automatisch verarbeitet werden. Bis zu welchem Maße diese Verarbeitung tatsächlich automatisch verläuft ist noch immer kontrovers. Die vorliegende Arbeit schließt an diese Debatte an, indem sie eine spontane Tendenz aufzeigt vor allem bedrohlichen Gesichtsaudrücken vermehrt Verarbeitungsressourcen zuzuweisen, auch dann, wenn sie nur oberflächlich enkodiert werden und Emotionalität irrelevant für die gegebene Aufgabe ist (Studie 1 und 2). Diese Tendenz wurde bezüglich zweier Schlüsselkriterien von Automatizität untersucht, nämlich dem Intentionalitäts- (Studie 3) und dem Auslastungskriterium (Studie 4 und 5); diese nehmen an, dass automatische Verarbeitung unabhängig von der gegebenen Intention des Individuums, beziehungsweise konkurrierender Aufgabenanforderungen verläuft. Anhand ereigniskorrelierter Potenziale (EKPs) konnte gezeigt werden, dass verstärkte perzeptuelle Enkodierung emotionaler Gesichtsausdrücke weitgehend unabhängig von Intention auftrat, wohingegen verstärkte höhere kognitive Verarbeitung davon abhing, ob Reize vertieft verarbeitet wurden (Studie 3). Wurde die Kontrolle über die Gesichtsverarbeitung durch eine konkurrierende Aufgabe beeinträchtigt, während Emotionalität relevant war, so verstärkte dies emotionale Effekte auf der perzeptuellen und frühen, höheren kognitiven Ebene (Studie 4). Ähnliches konnte auch für die perzeptuelle Verarbeitung attraktiver Gesichter beobachtet werden (Studie 5). Hingegen war bei verminderter Kontrolle die verstärkte Enkodierung bedrohlicher Ausdrücke in späten kognitiven Verarbeitungsstufen unterdrückt. Die vorliegenden Befunde sprechen gegen eine Automatisierung affektiver Gesichtsverarbeitung und legen stattdessen nahe, dass biologisch vorbereitete Verarbeitungstendenzen durch aufgabenorientierte Kontrollmechanismen und ihr Zusammenspiel mit Intention moduliert werden. / Emotional facial expressions are highly relevant stimuli in humans. It has thus been suggested that they are processed automatically by evolutionarily in-built mechanisms. However, to which extent such processing in fact arises automatically is still controversial. The current work feeds into this debate by showing a tendency to spontaneously allocate increased processing capacity to emotional, especially threat-related expressions, even when processed merely superficially and emotionality is irrelevant to the task at hand (Study 1 and 2). This bias was further tested with regard to key criteria of automaticity; that is the intentionality (Study 3) and the load-insensitivity criterion (Study 4 and 5) assuming automatic processing to arise irrespective of intention of the individual, and concurrent task demands, respectively. Event-related brain potentials (ERPs) revealed enhanced perceptual encoding of threat-related expressions to remain largely unaffected by intention. In contrast, at the higher cognitive level, enhanced encoding depended on whether stimuli were voluntarily processed more deeply (Study 3). However, when control over face processing was impaired by a concurrent task, while emotionality was deemed relevant, emotion effects were enhanced at both, the perceptual and early higher cognitive level (Study 4). Similar was observed for perceptual encoding of attractive faces (Study 5). In contrast, during late higher cognitive stages of in-depth face processing, enhanced encoding of threat was eliminated when control was reduced (Study 4). The present results speak against full automaticity in affective face processing but suggest that biologically prepared processing biases are modulated by task-oriented control mechanisms and their interplay with intention.

In his “Letter on Humanism,” Martin Heidegger conveys the importance he attributes to poetry when he states: “Language is the house of being” (“Letter” 239). In response to his early Jesuit education, he developed a secular alternative to theology with his existential phenomenology. Theology, poetry, and phenomenology share the basic concern of explaining the foundations of being. For Heidegger, ownership characterizes being in a fundamental way; in Contributions to Philosophy (From Enowning), he establishes the “Ereignis” (“event of appropriation”) as the foundation of being. Ownership lies at the core of being in his thinking following Being and Time. Yet his philosophy ignores the material circumstances of ownership. By way of a materialist critique of Heidegger’s Idealist phenomenology, I expose how property-relations are encoded in the modern poetry and philosophy of dwelling with the question: who owns the house of being? The answer lies in “self-possession,” which represents historical subjectivity as the struggle for the means of production. Paul Celan, T. S. Eliot, Rainer Maria Rilke, and Paul Valéry are all poets who address the relationship between being and ownership in expressing what Marx and Engels call the “language of real life” in The German Ideology (26). In 1927, Eliot converted to Anglicanism and found solace in the realm of faith; by opting for the theology of dispossession, he surrendered his historical subjectivity. Rilke thought that he could find refuge from the marketplace in aesthetic beauty and pure philosophy but eventually disabused himself of his illusion. Similarly, Valéry sought refuge in the space of thought; basing reality in the mind, he forsook the social realm as the site of contestation for gaining ownership over being. As a poet who distinguished himself from the Idealism of his predecessors, Celan developed a structure of dialogue based upon shared exchange on common ground. A materialist approach to the poetry and philosophy of dwelling exposes property-relations as the foundation of the house of being.