This project is about what I am calling an “erotic epistemology” in nineteenth-century English elegiac poetry, a condition or event in a poetic text in which the discourses of love and knowledge are, to use a term Shelley liked to describe the experience of love, “intermixed.” The persistence of this inter-discourse suggests some fundamental connection between the desire for love and the desire for knowledge. Curiously, these performances of erotic longing insist urgently in the rhetorical, formal, and somatic registers of elegiac poetry in the nineteenth century. The confrontation with death that elegy stages is ideal for thinking about the relationship between erotic desire and poetic knowledge. As the limit case of a mind confronting an ultimately unknowable condition, the furthest expression of an impossible desire—the desire for the dead—elegies are love poems as well as death poems. This dissertation argues that Percy Bysshe Shelley’s Adonais for John Keats (1821), Alfred Tennyson’s In Memoriam for Arthur Hallam (1850), Algernon Charles Swinburne’s Ave Atque Vale for Charles Baudelaire (1867), and Thomas Tod Stoddart’s The Death-Wake (1831), perform the poetics of mourning as an erotic discourse, and allow an intimate understanding of a dead other that is an experience of pleasure. Much scholarship on the concept of eros considers it nearly synonymous with sexual desire and bodily pleasure. This project establishes a mode of reading elegy through its figures and forms that conceptualizes eros in these poems beyond sexuality, and without the burdens of biography and history. By stepping outside the critical confines of generic convention, literary influence, and eros-as-sexual want, this dissertation reevaluates the interpretive possibilities of erotic desire and language in a genre that is not commonly read as an amorous mode of speech. For these elegists, knowledge itself is an object of amorous desire, and epistemological want is a motive force of poetic mourning. These poems arrive at the pleasure of this knowledge through verse forms and figures of speech that perform an intimate textual relationship between the living and the dead, and when these linguistic events occur, the elegies reveal themselves as love poems.

Zygmunt Bauman and other postmodernists have argued that postmodernity is characterized by the disintegration of the legitimacy and authority of what has been referred to as grand narratives or "illusions." These theorists often highlight the manipulative and obfuscating effects of illusion. As such, scholars like Bauman contend that postmodernity sets the stage for sincere, moral responsibility. However, they fail to acknowledge that these illusions provide a cultural and social function through their satisfaction of human needs. Failing to fully acknowledge the importance of this function and human needs in general leads many postmodern theorists to be unable to adequately theorize about the contemporary epoch. In addition to the weakening authority of grand illusions, the advent of technologically advanced society coincided with the process of desublimation (a process by which instant gratification occurs). Desublimation worked to undermine what Sigmund Freud has referred to as the life instincts by promulgating false needs (i.e., wants or desires perceived as needs). As such, contemporary society may be depicted as constituting anomic, atomistic individuals seeking self-preservation. This process may be delineated as the death instincts, or Thanatos, as coming to triumph over the life instincts, Eros. A Thanatos society has significant implications for moral responsibility. The diminution of sincere emotional integration facilitates the unbridled spread of postemotionalism into more and more spheres of social life. As postemotional scripts become the prevailing moral guidelines, Thanatos manifests itself as a compulsion to repeat destructive behavior at the societal and individual level. Society and its members struggle in their attempts to choose the "right" course of action. Confusion and fear become affixed features of personal and social life and morality becomes an arbitrary endeavor.

In evaluating Alcibiades' speech in Plato's Symposium, modern commentators often either conflate the historical figure and the fictive character, or else fail to make a distinction between Alcibiades the narrator and Alcibiades the eager young man whose adolescent encounters with Socrates which the more mature adult describes. The resulting scholarship tends to cast Alcibiades as a foil for Socrates and to reduce Plato's creation to a philosophic cautionary tale. Such reductions are misleadingly simplistic and require revision.By taking care to let neither history nor reputation supersede the textual evidence the Symposium provides, we can make a compelling case for a more moderate assessment of Alcibiades' philosophical progress. In doing so, we find that he is not lacking in understanding but rather that his understanding is incomplete. As such, Alcibiades occupies the vaguely defined space of intermediacy and intermediaries--the metaxu with which so much of the Symposium is concerned.

No description available.

Zugl.: Bonn, Univ., Diss., 2004/2005

Submitted by Fabíola Cristina Ricci Spazzini (fabi08ricci@gmail.com) on 2018-10-10T15:16:55Z No. of bitstreams: 1 Dissertação Mestrado_Fabíola_Versão final.pdf: 1879729 bytes, checksum: d293838704cda510bd445097e219b488 (MD5) / Approved for entry into archive by Lucilene Cordeiro da Silva Messias null (lubiblio@bauru.unesp.br) on 2018-10-10T16:44:06Z (GMT) No. of bitstreams: 1 spazzini_fcr_me_bauru.pdf: 1879729 bytes, checksum: d293838704cda510bd445097e219b488 (MD5) / Made available in DSpace on 2018-10-10T16:44:06Z (GMT). No. of bitstreams: 1 spazzini_fcr_me_bauru.pdf: 1879729 bytes, checksum: d293838704cda510bd445097e219b488 (MD5) Previous issue date: 2018-08-17 / Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq) / A contaminação ambiental por efluentes orgânicos é atualmente um dos problemas ambientais mais sérios e, por conta disso, a eliminação desses poluentes tem sido largamente estudada. A degradação fotocatalítica mediada por dióxido de titânio (TiO2) de poluentes orgânicos, corantes e medicamentos é um assunto atual e intensamente investigado em ciências materiais e ambientais. Este processo é baseado em espécies reativas de oxigênio (EROs) geradas pela transferência de elétrons fotoinduzidos, provocando a oxidação da água e a redução do oxigênio dissolvido, levando à formação de radical hidroxila (HO●) e ânion superóxido (O2●-). Este trabalho teve como objetivo estudar a importância da susceptibilidade à oxidabilidade e ao ataque eletrofílico de compostos orgânicos em fármacos submetidos à degradação por fotocatálise mediada por TiO2. Para esse trabalho, a rodamina B foi utilizada como composto modelo para avaliar o efeito das EROs e moléculas orgânicas como o ácido salicílico, ácido benzóico, ácido protocatecúico, anisol, acetofenona e nitrobenzeno foram utilizados para avaliar a importância da susceptibilidade ao ataque eletrofílico e à oxidação. O TiO2 foi utilizado como catalisador em um meio constituído pelo analito pré-determinado, sob irradiação por luz ultravioleta (UVC, 6W). A reação foi monitorizada por 2,5 horas e as amostras foram removidas a intervalos de 30 minutos. A importância de cada EROs foi avaliada por desaeração do meio, adição de catalase, dimetilsulfóxido (DMSO), etanol e iodeto de potássio (KI), que foram utilizados para remoção de oxigênio dissolvido, peróxido de hidrogênio (H2O2), HO● e buracos na banda de valência, respectivamente. Verificou-se que o processo fotocatalítico não foi afetado pela desaeração, o que indicou que o O2 não foi relevante para a degradação da rodamina B. Resultados similares foram obtidos utilizando catalase, uma enzima capaz de degradar H2O2. A adição de KI provocou efeito inibitório significativo revelando a importância da formação dos buracos na banda de valência do semicondutor. O etanol demostrou-se como um inibidor potente, o que evidencia que os HO● foram a EROs mais relevante nesse estudo, enquanto que O2●-e H2O2 apresentaram-se menos efetivos perante as reações de fotodegradação. Em relação à classe de compostos analisados, verificou-se que a oxidabilidade dos compostos foi pouco relevante, pois todos foram eficientemente degradados. Com relação a susceptibilidade a ataque eletrofílico, verificou-se uma maior reatividade, embora sutil, à fotodegradação dos compostos mais reativos sob este aspecto. Não foi possível estabelecer um padrão de estrutura e reatividade para os fármacos estudados, pois o cetoprofeno foi susceptível a degradação mesmo na ausência de TiO2 e o paracetamol mostrou-se pouco reativo. Em conclusão, este texto apresenta um conjunto de resultados que podem ser úteis para pesquisadores que estudam processos de fotodegradação de compostos orgânicos. / Environmental contamination by organic effluents is currently one of the most serious environmental problems and, as a result, the elimination of these pollutants has been widely studied. Photocatalytic degradation mediated by titanium dioxide (TiO2) from organic pollutants, dyes and drugs is a current and intensely investigated subject in the environmental and material sciences. This process is based on reactive oxygen species (ROS) generated by photoinduced electron transfer, causing the oxidation of water and the reduction of dissolved oxygen, leading to the formation of hydroxyl radical (HO●) and superoxide anion (O2 ●- ). This work aimed to study the importance of the susceptibility to oxidation and electrophilic attack of organic compounds in drugs submitted to degradation by TiO2 mediated photocatalysis. For this work, rhodamine B was used as a model compound to evaluate the effect of EROs and organic molecules such as salicylic acid, benzoic acid, protocatechuic acid, anisole, acetophenone and nitrobenzene were used to evaluate the importance of susceptibility to electrophilic attack and oxidation. TiO2 was used as a catalyst in a medium consisting of the predetermined analyte, under ultraviolet light irradiation (UVC, 6W). The reaction was monitored for 2.5 hours and the samples were removed at 30 minute intervals. The importance of each ERO was evaluated by deaeration of the medium, addition of catalase, dimethylsulfoxide (DMSO), ethanol and potassium iodide (KI), which were used to remove dissolved oxygen, hydrogen peroxide (H2O2), HO● and holes in the valence band, respectively. It was found that the photocatalytic process was not affected by the deaeration, which indicated that O2 was not relevant for the degradation of rhodamine B. Similar results were obtained using catalase, an enzyme capable of degrading H2O2. The addition of KI caused a significant inhibitory effect revealing the importance of the formation of the holes in the semiconductor valence band. Ethanol was shown to be a potent inhibitor, which evidenced HOs where EROs were more important in this study, while their effects were more important than photodegradation reactions. In relation to the class of compounds analyzed, it was verified that the oxidability of the compounds was little relevant, since all were efficiently degraded. Regarding the susceptibility to electrophilic attack, a greater reactivity, although subtle, was verified to the photodegradation of the most reactive compounds in this aspect. It was not possible to establish a pattern of structure and reactivity for the drugs studied, since ketoprofen was susceptible to degradation even in the absence of TiO2 and paracetamol showed little reactivity. In conclusion, this text presents a set of results that may be useful for researchers studying processes of photodegradation of organic compounds. / CNPq: 134799/2016-0

FURTADO, Francisca Andréa Brito. O amor paradoxal nos discursos pronunciados no fedro platônico: uma possível articulação entre Eros, Manía e Sophrosýne. 2016. 99f. Dissertação (Mestrado) - Universidade Federal do Ceará, Instituto de Cultura e Arte, Pós-Graduação em Filosofia, Fortaleza (CE), 2016. / Submitted by sebastiao barroso (jrwizard2209@hotmail.com) on 2017-09-14T16:06:29Z No. of bitstreams: 1 2017_dis_fabfurtado.pdf: 998366 bytes, checksum: 44cab1a1d588bbcd0d0b0aa42b41f8e3 (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2017-09-15T13:13:26Z (GMT) No. of bitstreams: 1 2017_dis_fabfurtado.pdf: 998366 bytes, checksum: 44cab1a1d588bbcd0d0b0aa42b41f8e3 (MD5) / Made available in DSpace on 2017-09-15T13:13:27Z (GMT). No. of bitstreams: 1 2017_dis_fabfurtado.pdf: 998366 bytes, checksum: 44cab1a1d588bbcd0d0b0aa42b41f8e3 (MD5) Previous issue date: 2017 / The scope of our research is the investigation of the issue of Eros in Phaedrus by Plato. Our central questions concerns about the possibility of articulation among eros, manía and sophrosýne in the context of the discourses uttered in that dialogue. The discussion about the place of eros in the platonic thought is a fundamental issue to the comprehension of the Athenian’s oeuvre. Despite it has been very reviewed for several commentators, this issue keeps alive and, for us, it is showed as one of the possibilites of betting in a reading of complemetarity between platonic texts. The platonic ouevre is represented in our understanding as an exercise of thought in which the invitation to become devoted to this exercise is thrown to the reader, dialogue after dialogue. In this purpose , it is proposed multiple themes (love, justice, rhetoric, knowledge, among other not less important), a method, namely, the dialetic and a guiding project which is the dedication to the comprehension of the unchangeable, once it is impossible to the thinker that we know what is changeable for its obvious irregularity. Our path will visit the three discourses present in Phaedrus, from the elements of contente, form and dramatization of each of them, reflexions on the comprehension of the platonic eros, manía and sophrosýne. / O escopo de nossa pesquisa é a investigação da questão do eros no Fedro de Platão. Nossa pergunta central diz respeito à possibilidade de articulação entre eros, manía e sophrosýne no contexto dos discursos realizados no diálogo em questão. A discussão acerca do lugar de eros no pensamento platônico é uma questão fundamental para compreensão da obra do Ateniense. Apesar de bastante revisada por diversos comentadores, esta questão permanece viva e, para nós, apresenta-se como uma das possibilidades de se apostar numa leitura de complementaridade entre os textos platônicos. A obra platônica afigura-se em nosso entendimento como um exercício de pensamento na qual o convite para que nos dediquemos a esse exercício é feito ao leitor, diálogo após diálogo. Nesse intento são propostos temas múltiplos (amor, justiça, retórica, conhecimento, entre outros não menos importantes), um método, a saber, a dialética e um projeto norteador que é dedicar-se à compreensão do imutável, posto ser impossível para o pensador que conheçamos aquilo que é mutável por sua óbvia irregularidade. Nosso caminho visitará os três discursos presentes no Fedro e realizará, a partir dos elementos de conteúdo, forma e dramaticidade de cada um deles, reflexões acerca da compreensão platônica de eros, manía e sophrosýne.

FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico / The scope of our research is the investigation of the issue of Eros in Phaedrus by Plato. Our central questions concerns about the possibility of articulation among eros, manÃa and sophrosÃne in the context of the discourses uttered in that dialogue. The discussion about the place of eros in the platonic thought is a fundamental issue to the comprehension of the Athenianâs oeuvre. Despite it has been very reviewed for several commentators, this issue keeps alive and, for us, it is showed as one of the possibilites of betting in a reading of complemetarity between platonic texts. The platonic ouevre is represented in our understanding as an exercise of thought in which the invitation to become devoted to this exercise is thrown to the reader, dialogue after dialogue. In this purpose , it is proposed multiple themes (love, justice, rhetoric, knowledge, among other not less important), a method, namely, the dialetic and a guiding project which is the dedication to the comprehension of the unchangeable, once it is impossible to the thinker that we know what is changeable for its obvious irregularity. Our path will visit the three discourses present in Phaedrus, from the elements of contente, form and dramatization of each of them, reflexions on the comprehension of the platonic eros, manÃa and sophrosÃne / O escopo de nossa pesquisa à a investigaÃÃo da questÃo do eros no Fedro de PlatÃo. Nossa pergunta central diz respeito à possibilidade de articulaÃÃo entre eros, manÃa e sophrosÃne no contexto dos discursos realizados no diÃlogo em questÃo. A discussÃo acerca do lugar de eros no pensamento platÃnico à uma questÃo fundamental para compreensÃo da obra do Ateniense. Apesar de bastante revisada por diversos comentadores, esta questÃo permanece viva e, para nÃs, apresenta-se como uma das possibilidades de se apostar numa leitura de complementaridade entre os textos platÃnicos. A obra platÃnica afigura-se em nosso entendimento como um exercÃcio de pensamento na qual o convite para que nos dediquemos a esse exercÃcio à feito ao leitor, diÃlogo apÃs diÃlogo. Nesse intento sÃo propostos temas mÃltiplos (amor, justiÃa, retÃrica, conhecimento, entre outros nÃo menos importantes), um mÃtodo, a saber, a dialÃtica e um projeto norteador que à dedicar-se à compreensÃo do imutÃvel, posto ser impossÃvel para o pensador que conheÃamos aquilo que à mutÃvel por sua Ãbvia irregularidade. Nosso caminho visitarà os trÃs discursos presentes no Fedro e realizarÃ, a partir dos elementos de conteÃdo, forma e dramaticidade de cada um deles, reflexÃes acerca da compreensÃo platÃnica de eros, manÃa e sophrosÃne.

Thesis advisor: Richard M. Kearney / What is the relation between sex, death, and the divine? This question, which is of vital importance to Plato and which Freud tacitly takes up by turning to the Symposium at the end of Beyond the Pleasure Principle, can be seen as standing at the foundation of philosophy, theology, and psychoanalysis. It ought not to surprise us, then, to observe the vibrant conversation going on between Continental philosophers, theologians, and psychoanalysts today. This attempt to untangle and analyze the intersection where the “Heavenly Powers” of sex and death converge with the divine is that which allows Julia Kristeva to state, during a recent interview with Richard Kearney, that of all “the human sciences and the social sciences, the only rational approaches to human beings, psychoanalysis . . . come[s] closest . . . to the experience of faith.” It is that which enables Lacan to assert that “Saint Augustine . . . foreshadowed psychoanalysis” and to insist that psychoanalysts ought to “become versed in Augustine.” It is that which compels thinkers like Emmanuel Falque—who advise philosophers of religion to speak first and foremost about “finitude, the consciousness and horizon of death” —to write books on Freud and philosophy. And it is that which drives the work being undertaken today. The purpose of this dissertation is to approach once more the dark mystery of Eros and Thanatos which, to paraphrase Dostoevsky, forever struggle with God on the battlefield of the human heart. In order to broach this topic, I will attempt to establish a connection between carnal, bodily love and man’s relation to the divine. To do so, I will rely upon and further develop what Paul Ricoeur has called “the nuptial metaphor”—the recurring biblical motif that portrays God’s relation to man as a kind of love affair, neither reductively sexual nor legalistically marital, but passionate, romantic, protective, desirous, even jealous. Such an understanding of the connection between sexuality and spirituality is not without precedent. Consider, for example, the statement by Ignatius of Antioch from which this work derives its title—“my Eros has been crucified”—which Pseudo Dionysius reads as a supreme affirmation of divine desire. John Panteleimon Manoussakis, commenting on this link between the carnal and the spiritual, writes, “The desire for God is not independent from the desire for the other human . . . One who has not felt the latter rarely and with difficulty would seek the former.” I would add that, as Jean-Luc Marion argues in The Erotic Phenomenon, one who has felt the latter has perhaps already experienced the former, if only in a veiled way. Thus, where Freud reads the desire for God as a sublimation of the sex drives, I would suggest the opposite: erotic desire often reveals a deeper, more fundamental longing—a longing for the divine. And yet, Freud might counter, one must consider not only Eros but Thanatos. How does the desire for death factor into this religiously-inflected reading of the drives? That human sexuality implies both perversion and perfection, that it brings together man’s baseness and his beatitude, is one of the most important insights offered by Freudian drive theory. As Freud himself notes, “The highest and the lowest are always closest to each other in the sphere of sexuality.” But why this is the case remains for Freud a great mystery. Here, I would suggest, is where philosophy of religion can make an important contribution. Relying on the works of philosophers such as Manoussakis, Kearney, and Marion, theologians, in particular Hans Urs von Balthasar, and psychoanalysts such as Freud and Lacan, this work aims to both provide a possible answer to this fundamental question and to foster further dialogue between thinkers whose fields were born of similar concerns. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

John Dewey’s “Art As Experience” represents an unprecedented aesthetic theory insofar as it provides the reader with a way to think of aesthetic experience, not as relegated to a specialized realm of activity that one might denote as “the art world,” but as the primary mode through which human beings come to terms with the environment. This is one aspect of Dewey’s “cultural naturalism,” through which we can see how his philosophy intends a non-separation between the body, the mind, and the environment. This project aims to reveal the notion of the unconscious that is implicit within Dewey’s later work, particularly his aesthetics and metaphysics. This is a uniquely American unconscious with properties and functions that differ from the unconscious that was articulated by the tradition of psychoanalysis in Europe. I also make the pragmatic argument that when we treat the aesthetic and the unconscious as essentially linked, we benefit from a stronger hermeneutic for diagnosing culture, and we are better prepared to restore our connection with sensuous, immediate experience. This dual rehabilitation of the aesthetic and the unconscious serves to strengthen our capacity for eros, which, I will argue, is the need to live a shared aesthetic reality.