CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / Trata-se de uma leitura psicanalÃtica dos dois Manuscritos de AntÃnio Conselheiro. Supusemos em relaÃÃo a estes, dois pontos: (1) suas prÃdicas revelam culpa e identificaÃÃo naquilo que Freud chamou de ReligiÃo do Filho. Considerado legÃtimo no perÃodo do ImpÃrio, com o advento da RomanizaÃÃo e da RepÃblica, AntÃnio Conselheiro passou progressivamente a ser visto como inimigo da Igreja e do Estado; (2) os Manuscritos expressariam tambÃm uma resposta a esta nova condiÃÃo: por meio de uma intensificaÃÃo de sua fÃ, AntÃnio Conselheiro se legitima pela renÃncia ao desejo, o sacrifÃcio de si e aquilo que Freud chamou de reconciliaÃÃo do filho com o Pai.

CoordenaÃÃo de AperfeÃoamento de Pessoal de NÃvel Superior / SÃo muitas as maneiras pelas quais a repressÃo sobre o sexo feminino, tÃo pungente em vÃrios momentos da trajetÃria humana, se evidencia na literatura, sendo a consciÃncia de culpa uma das formas mais antigas e, por que nÃo dizer, mais trÃgicas que tomam essas representaÃÃes. Admitindo como base a importÃncia desse sentimento para o delineamento da histÃria da personagem LÃcia, do romance alencarino LucÃola, este trabalho visa a responder de que maneira fatores sociais e culturais, em especial as desigualdades de gÃnero e o consequente duplo padrÃo de moralidade, se articulam, resultando na autorrepressÃo da referida protagonista. Està dividido em quatro capÃtulos. No primeiro, tenciona-se verificar como se deram alguns dos processos histÃricos de dominaÃÃo do feminino, incluindo-se aà a dominaÃÃo simbÃlica que và na culpa um de seus mais efetivos instrumentos, alÃm de aspectos psicossociais desse sentimento e como ele se transfigura na autoestigmatizaÃÃo da figura da prostituta. No segundo capÃtulo, o Romantismo ganha foco. Apura-se a importÃncia desse movimento na cristalizaÃÃo de padrÃes que limitaram ainda mais o feminino, assim como o lugar que Josà de Alencar ocupa em tal contexto com suas protagonistas singulares e de densas cargas psicolÃgicas. No terceiro capÃtulo, as anÃlises do engendramento da culpa de LÃcia ganham corpo, com especial atenÃÃo a todo o processo de culpabilizaÃÃo veiculado pelo Cristianismo e a assimilaÃÃo dessa culpa por Maria da GlÃria. O quarto capÃtulo, por fim, expÃe de que modo a culpa de Maria resultarà na prÃpria concepÃÃo e LÃcia e, sob uma perspectiva psicanalÃtica e gendrada, analisa os mecanismos envolvidos no desenvolvimento desse sentimento, assim como suas implicaÃÃes, tudo isso pautando-se sobre observaÃÃes dos parÃmetros de idealizaÃÃo da mulher oitocentista que contribuÃram para a sinuosidade da relaÃÃo feminino/culpa. Para a efetivaÃÃo desses estudos, recorremos, dentre outros autores, a Pierre Bourdieu (2014), Thomas Bonnicci (2007), Jonathan Culler (1999), FranÃois Furet (1999), Heinrich Heine (1991), AntÃnio CÃndido (2006), mas, sobretudo, a Freud (2011), a Nietzsche (2009) e Ãs teorizaÃÃes do prÃprio Alencar, sempre tendo em vista uma maior contribuiÃÃo para os estudos dos lugares diferenciados que os sexos tÃm representado na literatura e dos processos de dominaÃÃo simbÃlica que objetivam a concretizaÃÃo dessas diferenÃas â nomeadamente o processo de internalizaÃÃo da culpa. / There are several means by which repression against female sex, so pungent in many moments of human trajectory, is demonstrated in literature, being the guilty conscience one of the oldest ways these representations take and perhaps the most tragical. Admitting the importance of this feeling as the main basis for delineation of LÃciaâs story, from Josà de Alencarâs novel, LucÃola, this work aims to answer how the social and cultural factors, specially gender inequalities and their consequent dual morality standard, are articulated so that it results in the protagonistâs repression by herself. It is divided in four chapters. The first intends to verify how some of the historical female domination processes took their forms, including there symbolic domination that sees guilty as one of its most effective instruments. Also, some psychosocial aspects of this feeling and how it transfigures in prostituteâs stigmatization promoted by themselves will be analysed. In the second chapter, Romanticism is focused. It examines the importance of this movement in the crystallization of patterns that limited even more female sex as well as the place Josà de Alencar holds in this context with his singular protagonists â these ones formed with dense psychological bagagge. In the third chapter, the analysis of LÃciaâs sense of guilt take shape with specific attention to Christianityâs blaming methods and their assimilation by Maria da GlÃria. The fourth chapter, finally, reveals the way Mariaâs sense of guilt results in LÃciaâs conception and, from a psychoanalytic and gendered perspective, studies the mechanisms involved in the development of this feeling, just like its consequences, all this ruled by observations of nineteenth century womanâs idealization that contributed to sinuosities of relation female/guilt. To the accomplishment of these studies some authors were essencial, like Pierre Bourdieu (2014), Thomas Bonnicci (2007), Jonathan Culler (1999), FranÃois Furet (1999), Heinrich Heine (1991), AntÃnio CÃndido (2006), but mainly, Freud (2011), Nietzsche (2009) and theorizations of Alencar himself, always having in mind a better contribution to the studies of different roles both sexes represent in literature and the processes of symbolic domination that have as their goal the achievement of these gaps â namely the process of guilt internalization.

Submitted by Marlene Santos (marlene.bc.ufg@gmail.com) on 2014-11-13T18:33:14Z No. of bitstreams: 2 Dissertação - Anna Paula de Ramos Campos - 2014.pdf: 814409 bytes, checksum: 32d1217243f59b3bd3bb5b1d9dfd224a (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Jaqueline Silva (jtas29@gmail.com) on 2014-11-14T18:58:31Z (GMT) No. of bitstreams: 2 Dissertação - Anna Paula de Ramos Campos - 2014.pdf: 814409 bytes, checksum: 32d1217243f59b3bd3bb5b1d9dfd224a (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2014-11-14T18:58:31Z (GMT). No. of bitstreams: 2 Dissertação - Anna Paula de Ramos Campos - 2014.pdf: 814409 bytes, checksum: 32d1217243f59b3bd3bb5b1d9dfd224a (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2014-03-07 / We intend with this work to examine the issue of forgetfulness from the Nietzschean perspective. Every human action has the intrinsic characteristics of unpredictability and irreversibility. Starting from this assumption, we know then that man is free to initiate their actions and, when this occurs, there is always a purpose in action. Notwithstanding, one can‘t calculate or predict with absolute certainty what will trigger that action, regardless of its results will be misfortune or fortune. Nietzsche tells us about the important human ability to forget. This ability would be related and would move in a constant power struggle with other capacity also of great importance: the memory. We will highlight the concept of "forgetting" in Nietzsche‘s philosophy. This concept will be related to other essential concepts to understand the meaning of activity assigned to oblivion in Nietzsche. We will analyze mainly the concepts of memory, history, promise, resentment, guilt and moral. Forgetting in Nietzsche‘s work is a key concept to understand what he means by a strong health. Forgetting enables to man the emergence of the new again and again. / Pretendemos com esse trabalho examinar o tema do esquecimento a partir da perspectiva nietzschiana. Toda ação humana tem as características intrínsecas de imprevisibilidade e irreversibilidade. Mas, ainda assim, não se pode calcular ou prever com absoluta certeza o que desencadeará aquela ação, sejam os resultados dela infortúnio ou fortuna. Nietzsche nos fala sobre a importante capacidade humana de esquecer. Essa capacidade estaria relacionada e se moveria num jogo constante de forças com outra capacidade também de grande importância, a memória. Destacaremos o conceito de ―esquecimento‖ na filosofia nietzschiana. Esse conceito se relacionará com outros conceitos essenciais para a compreensão do sentido de atividade atribuído ao esquecimento em Nietzsche. Para tanto, analisaremos os conceitos memória, história, promessa, ressentimento, culpa e moral, principalmente. O esquecimento em Nietzsche é um conceito fulcral para se compreender o que ele quer dizer com uma saúde forte. O esquecimento é o que possibilita no homem o surgimento do novo sempre.

This thesis is an investigation into ambiguity and irony in Kierkegaard’s The Concept of Dread [Begrebet Angest]. The frequent ambiguities in Kierkegaard’s texts have been discussed by several scholars, and Kierkegaard’s interest in irony is evident not only from his master’s thesis On the Concept of Irony, but also from his other texts. The irony in Kierkegaard has especially been expounded on by Roger Poole and Jacob Bøggild, who both consider irony to be at the heart of Kierkegaardian writing. Furthermore, the ambiguity in Kierkegaard can also be considered typical for the existentialist line of philosophy in general. Finally, both of these subjects tie in to the difficult subject of Kierkegaard’s ”indirect communication”, a subject discussed at length by Poole. The investigation falls into three parts. The first part is essentially a preparation: the concepts of ambiguity and irony are introduced, as is their relation to each other, and the discussion of these pertaining to Kierkegaard is paraphrased. An introduction to Kierkegaard’s indirect communicationis also provided. The second part constitutes the main body of the thesis. This part consists of a reading of The Concept of Dread with special attention brought to the ambiguities of this text. These ambiguities are numerous and in most cases fundamental concepts in the book’s line of reason including things such as dread itself, sin, guilt and the demonic. This reading follows the basic layout of the book itself, interspersed with remarks and topics discussed by other scholars, notably Jonna Hjertström Lappalainen and Gordon Daniel Marino. At the end of this part, the ironic readings of Poole and Bøggild are discussed in relation to the more “direct” reading proposed previously. Such readings put even greater emphasis on the ambiguity, as the text in its entirety is ambiguous. The third part is a tentative discussion of the conflicting accounts of Bøggild, Poole and Hjertström Lappalainen, and an attempt at reconciling these into a coherent view of The Concept of Dread. It is argued that ambiguity, while not equatable with indirect communication, is nonetheless a necessary prerequisite for communicating without compromising the individual’s subjective and concrete experience of the human condition. Finally, the Kierkegaardian notion of absolute freedom as discussed by Hjertström Lappalainen is considered in relation to the “existential concepts” fundamental to existentialist philosophy and, once again, the necessity of ambiguity is shown. The task of the ambiguous or ironic text is then to communicate the subjective, that which cannot be grasped in language, making necessary a certain “emptiness” or openness with regards to the central concepts.

This master's thesis deals with the topic of agreement on guilt and punishment, which became a part of the legal system of the Czech Republic on 1 September 2012 - by effect of the eighty-third amendment to the Criminal Procedure Code, which was implemented by the Act no. 193/2012 Coll. The agreement on guilt and punishment is an alternative way of solving criminal cases. As is apparent from its title, it is the negotiation of an agreement between the prosecutor and the accused, or even injured person, whose objection is a solution to the question of guilt and punishment. A necessary prerequisite of its validity is subsequent approval of the negotiated agreement on guilt and punishment by the court. When designing a statutory regulation of a particular institute it is always necessary to pay attention to the advantages and disadvantages that will most likely accompany this institute. The positives must obviously outweigh the negatives and try to minimize them as much as possible. Simply stated, the institute must bring more good than harm. The main aim of my thesis is to introduce the comprehensive legislation of the agreement on guilt and punishment, to assess the positives and negatives accompanying the agreement on guilt and punishment, and to point out the specifics, imperfections and...

No description available.

La culpabilité est une émotion fréquente, sociale et réflexive associée à une tendancecomportementale de « réparation » des dommages causés. Pourtant, ce lien n’est passystématique et plusieurs recherches ont montré que la culpabilité pouvait provoquer descomportements négatifs, voire antisociaux. Les explications de ces effets paradoxaux sonten grande partie insuffisantes. En particulier, les processus cognitifs sous-jacents àl’émotion de culpabilité demeurent mal connus. Douze expériences ont testé d’une partl’implication de trois processus cognitifs, d’autre part les conditions d’influence de laculpabilité sur un comportement pro-social (le comportement pro-environnemental). Lesrésultats montrent en premier lieu que la culpabilité favorise le comportement proenvironnementalen présence de suggestions de réparation, mais que ce lien est renversé(réactance) lorsque les propositions de réparation sont trop flagrantes. En outre, il a étémontré que la culpabilité favorisait une orientation d’attention vers des stimuli liés à laréparation ainsi qu’une plus grande attitude positive implicite envers la réparation. Aucuneffet n’a été trouvé concernant l’implication du processus d’accessibilité. Ces résultats sontdiscutés en termes d’une meilleure compréhension globale du fonctionnement de laculpabilité et de perspectives de recherche, notamment dans le domaine de la persuasion. / Guilt is a frequent, social and self-conscious emotion generally assumed to motivatea desire to repair. However this link is not automatic and several studies found that guiltcould sometimes lead to negative outcomes. Explanations for these paradoxical behavioralconsequences are still in need for clarification. The processes underlying these effects arein particular still unidentified. Twelve experiments tested 3 potential underlying cognitivemechanisms as well as the influence of guilt on pro-environmental behavior considered asa specific category of general prosocial behavior. First, our results indicate that guilt maypromote pro-environmental behavior in the presence of reparation suggestions, but thatthis link is fragile and can be reversed when reparatory means are blatantly offered by theguilt inducer. Second, our results showed that guilt leads people to pay more attention toreparation cues and to develop a more positive attitude toward reparation means. However,surprisingly, guilt does not seem to increase the accessibility of reparatory means. Resultsare discussed in terms of a better knowledge of guilt’s functioning as well as perspectivesin the field of pro-environmental persuasion.

A correlational study on group-based guilt and shame of white South Africans in post-Apartheid South Africa investigates the role of the perception of social change and how it impacts on the group-based emotions guilt and shame as well as reparation intentions when controlled for ingroup identification. The study also aimed to control for the antecedents of group-based guilt and collective shame. Results revealed that guilt is predicted by perceived responsibility and is influenced by shame, while shame is predicted by image threat and guilt. The results further propose that the perceptions of status change for the ingroup and the outgroup predict the feelings of shame for high ingroup identifiers while status change (or lack thereof) for the ingroup predicts the willingness for symbolic reparation for low ingroup identifiers. The results are presented and discussed.

The thesis is an attempt to understand tragic guilt. My starting point is a comparison of Sophocles' Oedipus at Colonus with Shakespeare's Macbeth. The question of "guilt" is treated very differently in these two plays. Oedipus' guilt is a result of an action which is discovered, not chosen. He is the victim of a curse which lies upon his family and thus his own guilt is an ambiguous thing. He suffers against a background of a Law which demands punishment and a promise from a god that he shall be "saved". Oedipus at Colonus begins, as does Oedipus Rex, after the decisive act of murder and incest has been committed. But Macbeth begins before anything has been done; Macbeth is presented with a possibility and he chooses to believe that he can make it a reality. We are allowed to see the moment at which guilt appears in the individual. Macbeth becomes guilty before the very image of himself murdering Duncan. In Greek tragedy the guilt is often blood-guilt, a curse which descends from one member of a family to another and may devastate an entire house. But in Macbeth the guilt begins in the desires of one man. Macbeth is left with a personal despair which is different from the suffering that Oedipus undergoes. In the novels of Thomas Hardy, the perspective on guilt has shifted from the privacy that surrounds Macbeth at his death to the social world of nineteenth century England. Michael Henchard is perhaps closest to Macbeth in that he is destroyed more by the forces in his own personality than by the pressures of external society. But with Tess we have a heroine who is "pure", a woman who is defeated more as a result of the failings in a society than by any personal faults. There is little feeling of her having any particular "guilt". Jude Fawley's particular "tragedy" also must be seen in terms of the society that moves around him, its laws and conventions. The guilt is never entirely his own, nor is he simply an innocent victim. The presence of a definite society is hardly felt at all in the two novels of Conrad. Jim is a "romantic", a young man barely past adolescence who is obsessed with a concept of honour which he feels he has betrayed in a moment of cowardice. But he seems to become guilty in a deeper sense because of this obsession; he betrays others by choosing to live in an imaginary world of romantic achievement. Nostromo is also obsessed with a dream: to be a Man of the People. If Conrad's characters become guilty, it is because of their intense egoism, their inability to escape their passion for an idea. In Arthur Miller's The Crucible the guilt of an individual seems less important than the guilt present in a society. That guilt is an illusion based on a fear of not conforming to a rigorous law. We are left with the tragedy of a society which must find a victim to appease its own feeling of guilt. John Proctor is one of the chosen victims; a man who must die to save his integrity. But his death is the result of a web of guilt spread through an entire society. / Arts, Faculty of / English, Department of / Graduate

I 1990-talets USA blossade en het debatt upp som polariserade amerikanska mammor i två distinkta och antagonistiska grupper: förvärvsinkomstarbetande mammor respektive hemmavarande mammor, samtidigt som inkomstklyftorna mellan låg-, medel och höginkomsttagare ökade lavinartat i USA. Mödrar från olika samhällsklasser förenades i ställningstaganden för och emot antingen konservativt eller progressivt hållna värderingar och sociala konstruktioner av kvinna och mamma. Konflikternas retoriska natur, som karaktäriseras av utpräglade former av skambeläggning, har namngivit samtidens centrala begrepp för att beskriva det sociala fenomenet, ”Mom shaming”, som i mindre utsträckning struktureras i stabilt polariserade dualistiska antiteser, utan istället karaktäriseras av multifacetterade och instabila motsatsförhållande sinsemellan flera, rådande mammastereotyper. Syftet är att söka nå en djupare förståelse av det sociala fenomenets betydelse och utbredning i Sverige samt identifiera förknippade platser, situationer och sociala institutioner. Med utgångspunkt i observerade interaktioner mellan (främst) kvinnor i diskussionsinlägg på sociala medieplattformar, och med hjälp av informanter söker studien att skildra hur individer upplever sitt moderskap i relation till sina föreställningar om och upplevelser av andra mammor, och vilken inverkan andra mammors föreställningar, handlingar och åsikter har för deras eget perspektiv på mammaroller. / The early 1990’s gave concurrent rise to increasing income gaps between the rich and the poor, low- and middle-income citizens, and to an agitated debate in the United States, that divided moms into two distinctly antagonistic groups: working moms and stay-home moms. Based on shared value sets, moms from all over the socioeconomic spectra could unite in support of and in opposition to either the more conservatively leaning or progressively liberal standpoint on social constructs of mothership and woman. The contemporary term for describing the social phenomena “Mom shaming”, reflects the rhetoric nature of ongoing conflicts characterized by particularly pronounced forms of shaming; manifested to a lesser degree in stable polarizations of dualistic antitheses, but rather in multifaceted, instable contradictions among contemporary stereotypes of mom. The aim is to reach a deeper understanding of its meanings and prevalence in Sweden, and to identify the places, situations and social institutions associated with it. On the premises of observed interactions between (primarily) women in the commentaries of social media platforms and with the help of informants, this study aims to depict individuals’ experiences of motherhood in relation to their conceptions and experiences of other women’s motherhood, and describe how prevailing conceptions, actions and standpoints among moms, influence individuals’ perspectives on motherhood.