Based upon thirteen months of ethnographic fieldwork among indigenous Mapuche people of southern Chile, this thesis explores two relational oppositions which are central concerns of both Mapuche people and the discipline of anthropology. The first opposition explored is that between self and other, focusing on how it is conceived differently from different positions within rural Mapuche life. Through this exploration, I emphasise an understanding of otherness as a relational category, which is more connected to ascertaining and describing what the self is not, rather than to the depiction of an embodied alterity. The second opposition I investigate is that between individual and society. More specifically, I look at the possibilities of constructing social relationships despite the strong emphasis Mapuche people put on persons as unique, unrepeatable, and often incommensurable, singularities. I demonstrate how and why these two oppositions are closely connected for the Mapuche. Such a connection lies in the fact that Mapuche philosophy proposes a radical singularism according to which the conception of everything is rooted in the individual person. As a result, the pluralisation of such conceptions is always, necessarily, a particularly personal extrapolation. The thesis is divided in three sections. In the first I explore the ontological foundations of Mapuche lived worlds, discussing the pillars upon which Mapuche people conceive their experiences and setting the scene for my overall argument. In the second section, through both ethnographical and historical sources, I attempt to explore how perceived differences and similarities are managed in order to create a sense of plurality. In the final section I elaborate an argument centred upon how Mapuche people conceive “the social”. Here, by discussing different ideas of what it means to be Mapuche, I conclude that Mapuche notions of sociality are in the antipodes of Western ones. Put simply, if in the latter sociality is based upon interactions embedded on given shared semantic fields, the Mapuche seem to maintain that shared semantic fields do not exist, and that they should, at best, be consciously created.

O presente trabalho analisa a presença da infância na formalização da obra de Clarice Lispector, observando de que maneira a percepção inaugural do mundo é a raiz e a fonte da representação estética em seus contos, crônicas e romances, independentemente da temática ou do enfoque escolhidos. Procura evidenciar a correlação fluente com a literatura infantil produzida circunstancialmente pela autora, de modo a comprovar aquela perspectiva como fundamento da complexidade da obra, contra a idéia de uma infantilização ingênua de sua expressão. Propõe que a imagem da infância, presente no corpo geral da obra, é o meio de manifestar resistência às imposturas do meio social e de representar um olhar puro sobre as situações de desamparo e angústia presentes na narrativa moderna. Ao procurar a infância como matriz da forma literária, temos como objetivo, portanto, provar que a forma clariciana, na plenitude essencial de sua expressão, traduz, por um lado, as primeiras sensações diante das descobertas no mundo, e denuncia, por outro, a triste sujeição do humano ao mundo administrado. / This thesis examines to what extent Clarice Lispectors work draws its inspiration from the world of childhood. This world of sensations becomes the root and source of the aesthetic representation in her short stories, chronicles and novels, irrespective of the theme or focus which has been chosen. This research tries to uncover the childs point of view as a key to understanding her work, as opposed to the idea of a naïve view of childhood. It proposes that the theme of childhood is a constant spirit in the content and form of her work, as a way of showing resistance to the false postures and fake characteristics of the status quo. In fact, her literature represents a pure view of situations of angst, abandonment and helplessness which are themes explored elsewhere in modern narratives. By searching for childhood as a source of literary aesthetics, this thesis aims at proving that on the one hand, the form and expression of Lispectors literature, in its essential plenitude of expression, show the first sensations of a childs sensitivity when discovering the world and, on the other hand, the form and expression of her work can also call attention to the unfortunate subjection of mankind to the administered world man has invented to himself.

O presente trabalho analisa a presença da infância na formalização da obra de Clarice Lispector, observando de que maneira a percepção inaugural do mundo é a raiz e a fonte da representação estética em seus contos, crônicas e romances, independentemente da temática ou do enfoque escolhidos. Procura evidenciar a correlação fluente com a literatura infantil produzida circunstancialmente pela autora, de modo a comprovar aquela perspectiva como fundamento da complexidade da obra, contra a idéia de uma infantilização ingênua de sua expressão. Propõe que a imagem da infância, presente no corpo geral da obra, é o meio de manifestar resistência às imposturas do meio social e de representar um olhar puro sobre as situações de desamparo e angústia presentes na narrativa moderna. Ao procurar a infância como matriz da forma literária, temos como objetivo, portanto, provar que a forma clariciana, na plenitude essencial de sua expressão, traduz, por um lado, as primeiras sensações diante das descobertas no mundo, e denuncia, por outro, a triste sujeição do humano ao mundo administrado. / This thesis examines to what extent Clarice Lispectors work draws its inspiration from the world of childhood. This world of sensations becomes the root and source of the aesthetic representation in her short stories, chronicles and novels, irrespective of the theme or focus which has been chosen. This research tries to uncover the childs point of view as a key to understanding her work, as opposed to the idea of a naïve view of childhood. It proposes that the theme of childhood is a constant spirit in the content and form of her work, as a way of showing resistance to the false postures and fake characteristics of the status quo. In fact, her literature represents a pure view of situations of angst, abandonment and helplessness which are themes explored elsewhere in modern narratives. By searching for childhood as a source of literary aesthetics, this thesis aims at proving that on the one hand, the form and expression of Lispectors literature, in its essential plenitude of expression, show the first sensations of a childs sensitivity when discovering the world and, on the other hand, the form and expression of her work can also call attention to the unfortunate subjection of mankind to the administered world man has invented to himself.

Theodor W. Adorno (1903-1969) propose une philosophie dont les problèmes centraux concernent la réalité sociale. Depuis cette perspective, nous démontrerons, à travers la présentation de quelques modèles théoriques, comment les problèmes traités sont déterminés historiquement et comment la quête de leur résolution engage la philosophie à entrer dans un rapport critique avec elle-même. Cette critique a pour but de corriger les excès de la théorie de la vérité comme adéquation dont la philosophie s’est montrée responsable, tant vis-à-vis d’elle-même que vis-à-vis de l’histoire. À travers ce parcours, nous défendons la thèse que le modèle adornien effectue une « négation déterminée » du concept de totalité sociale en vue d’orienter le penser vers la conscience et la connaissance des éléments hétérogènes de la réalité. Selon nous, une telle réorientation permettrait de rouvrir la conscience à l’expérience de ce qu’elle a de plus précieux : la possibilité de rendre compte de ses erreurs et de les corriger. / Theodor W. Adorno (1903-1969) puts forward a philosophy whose central problems concern social reality. From this same perspective, I aim to demonstrate, through the presentation of few theoretical models, how these problems are historically determined and how the search for their solutions imposes the task of self-criticism upon philosophy. This self-critique aims to correct certain excesses of the identity theory of truth for which philosophy is responsible historically and theoretically. Throughout this development, I argue that the Adornian model carries out a “determinate negation” of the concept of social totality. In this negation, Adorno guides thinking towards an awareness and knowledge of the heterogeneous elements of reality. I argue that this allows conscienceness to open itself to the most important aspect of philosophical experience: the possibility of acknowledging one’s mistakes and of correcting them.

Theodor W. Adorno (1903-1969) propose une philosophie dont les problèmes centraux concernent la réalité sociale. Depuis cette perspective, nous démontrerons, à travers la présentation de quelques modèles théoriques, comment les problèmes traités sont déterminés historiquement et comment la quête de leur résolution engage la philosophie à entrer dans un rapport critique avec elle-même. Cette critique a pour but de corriger les excès de la théorie de la vérité comme adéquation dont la philosophie s’est montrée responsable, tant vis-à-vis d’elle-même que vis-à-vis de l’histoire. À travers ce parcours, nous défendons la thèse que le modèle adornien effectue une « négation déterminée » du concept de totalité sociale en vue d’orienter le penser vers la conscience et la connaissance des éléments hétérogènes de la réalité. Selon nous, une telle réorientation permettrait de rouvrir la conscience à l’expérience de ce qu’elle a de plus précieux : la possibilité de rendre compte de ses erreurs et de les corriger. / Theodor W. Adorno (1903-1969) puts forward a philosophy whose central problems concern social reality. From this same perspective, I aim to demonstrate, through the presentation of few theoretical models, how these problems are historically determined and how the search for their solutions imposes the task of self-criticism upon philosophy. This self-critique aims to correct certain excesses of the identity theory of truth for which philosophy is responsible historically and theoretically. Throughout this development, I argue that the Adornian model carries out a “determinate negation” of the concept of social totality. In this negation, Adorno guides thinking towards an awareness and knowledge of the heterogeneous elements of reality. I argue that this allows conscienceness to open itself to the most important aspect of philosophical experience: the possibility of acknowledging one’s mistakes and of correcting them.

Personlig integritet är av stor vikt för en sund utveckling av en individs identitet, psykiska hälsa och välbefinnande och påverkas av omgivningen. Personlig integritet är därför en viktig parameter i en psykologs terapeutiska arbete. Syftet med föreliggande kvalitativa studie var att undersöka hur psykologstuderande ser på personlig integritet i dagens individcentrerade samhälle med internet och sociala medier. Sju psykologstuderande på Stockholms universitet intervjuades. Resultatet av en tematisk analys visade att deltagarna ansåg att den personliga integriteten betyder olika mycket för olika individer, men uppfattas påverkas negativt. Möjligheten att behålla en hög integritet upplevs bli allt svårare. Internet tenderar också att påverka identitetsskapandet, särskilt hos unga. Kunskap och dialog framstår som vägen till ett sundare användande av internet. Framtidens psykologer kommer sannolikt att påverkas i sin yrkesutövning av den sänkta integriteten. Studien indikerar flera viktiga framtida forskningsområden och lyfter behovet av att belysa problematiken på psykologutbildningen. / Personal integrity is of great importance for the healthy development of an individual's identity, mental health and well-being and is influenced by the environment. Personal integrity is therefore an important parameter in a psychologist's therapeutic work. The purpose of the present qualitative study was to investigate how psychological students look at personal integrity in today's individual-centered society with internet and social media. Seven psychologist students at Stockholm University were interviewed. The result of a thematic analysis showed that the participants considered that the personal integrity means different things to different individuals, but is perceived to be adversely affected. The ability to maintain high integrity is perceived to be increasingly difficult. The Internet also tends to affect identity creation, especially among young people. Knowledge and dialogue are the way to a healthier use of the internet. The psychologists of the future are likely to be affected by their reduced integrity in their professional practice. The study indicates several important future research areas and highlights the need to highlight the problems during psychology education

Made available in DSpace on 2014-07-29T15:13:42Z (GMT). No. of bitstreams: 1 Tese juciley Evangelista Freire.pdf: 1081865 bytes, checksum: 1848a52367d4a606def6665fc5cedf43 (MD5) Previous issue date: 2011-07-14 / This work is part of the line of research State, History and Educational Policy, from the Program of Pos-Graduation in the School of Education of the Federal University of Goiás and aims to understand the concepts of participation that have been developing in the social practices of institutionalized education, present in the scientific journal Educação & Sociedade. For this reason, we begin with the understanding that a conceptual category must apprehend the social reality, outlining the processes and structures that make it historically. This understanding is based on the contribution theoretical and methodological developed by Karl Marx and corroborated by István Mészáros. From this perspective, there was research about the theoretical development and elements socio-historical that determine the concept of participation on the liberal theories that problematize the relation individual and society in modernity. Such theories conceive the isolated and self-sufficient individual constituted by social relations inherent to the mode of capitalist production and reproduction, and mystify the ancient principles of freedom and equality mediators of this relationship, as well as reveal the representative participation as a concept of bourgeois liberal democracy. It brings also the critique of this meaning of the isolated individual and their participation reified, made by Marx, when discussing the idea of social being and the work as a mediating category of fundamental relationship between individual and society. On this perspective, Marx, rescuing history, traces the understanding of the liberal principles of equality and freedom, and therefore the very concept of participation. In Mészáros this concept is understood as the power of making decisions that change the forms of social relations. To understand the present conceptions of participation in Educação & Sociedade were consulted all the numbers of this journal from the first, published in 1978, until 2010. 61 articles were selected which themed the category participation. The analysis made showed that the concept of participation, which underlies the institutional practices of education, is understood as "management technique" applied to local processes of implementation of the educational policies. This conception is afforded by the policies of decentralization that keeps centralized the power of decision making, decentralizing only the implementation tasks that begin to require a controlled and cohesive participation with the structural processes of the society. In this form of participation, signals a process of reification of social subjects without power of decision that in this work was called reified participation. In contrast to this view, there is a conception, defended by the analyzed authors of articles, of a socio-political participation with effective power of decision making for the social working individuals. / Este trabalho integra a linha de pesquisa Estado, História e Políticas Educacionais, do Programa de Pós-Graduação da Faculdade de Educação da Universidade Federal de Goiás e tem por objetivo conhecer as concepções de participação que vêm se desenvolvendo nas práticas sociais institucionalizadas da educação, presentes na revista científica Educação & Sociedade. Para tanto, parte-se da compreensão de que uma categoria conceitual deve apreender a realidade social, delineando seus processos e as estruturas que a constituem historicamente. Esse entendimento fundamenta-se no aporte teórico-metodológico desenvolvido por Karl Marx e corroborado por István Mészáros. A partir dessa perspectiva, realizou-se pesquisa bibliográfica acerca do desenvolvimento teórico e dos fundamentos sócio-históricos os quais determinam o conceito de participação nas teorias liberais que problematizam a relação indivíduo e sociedade na modernidade. Tais teorias concebem o indivíduo isolado e auto-suficiente, constituído pelas relações sociais próprias do modo de produção e reprodução capitalista, e mistificam os antigos princípios de liberdade e igualdade mediadores desta relação, bem como, revelam a participação representativa como concepção da democracia liberal burguesa. Apresenta-se, também, a crítica a essa acepção do indivíduo isolado e de sua participação reificada, realizada por Marx, ao discutir a idéia do ser social e do trabalho como categoria mediadora fundamental da relação indivíduo-sociedade. Nessa perspectiva, Marx, ao resgatar a história, reconstrói a compreensão dos princípios liberais de igualdade e liberdade e, por conseguinte, a própria concepção de participação. Em Mészáros este conceito é entendido como poder de tomar decisões que alteram as formas das relações sociais. Para a compreensão das concepções de participação presentes em Educação & Sociedade, foram consultados todos os números desta revista, desde o primeiro, publicado em 1978, até os de 2010. Selecionou-se 61 artigos que tematizavam a categoria participação. A análise realizada evidenciou que a concepção de participação, a qual fundamenta as práticas institucionalizadas da educação, é entendida como técnica de gestão aplicada aos processos locais de execução das políticas educacionais. Essa concepção é propiciada pelas políticas de descentralização que mantém centralizado o poder de tomada de decisão, desconcentrando apenas as tarefas de execução que passam a requerer uma participação controlada e coesa com os processos estruturais da sociedade. A essa forma da participação, sinaliza-se um processo de reificação dos sujeitos sociais sem poder de decisão, que neste trabalho denominou-se participação reificada. Em contraposição a essa visão, encontra-se a concepção, defendida pelos autores dos artigos analisados, de uma participação sócio-política com efetivo poder de decisão por parte dos sujeitos sociais do trabalho.

This work concern is about philosophy of upbringing the education. Theoretic part of thesis deals with the education from the perspective of philosophy, education, from the part of the medieval and modern age, to the present day. This work contains the philosophical reflection on philosophic resources of education, which means that education is the basic philosophic step for some alternative way of pedagogic outcomes and for the picture of modern individual and society education and philosophy. The ethic codex and dimensions is also mentioned as a part of educational philosophy. In the second empirical part of this work, we brought an analysis and a deep research by the questionnaire method to answer a question, how high is the awareness of teachers in schools about philosophic education. For the completion of the course and research, we used to study chess. The main goal and aim of this thesis was to achieve and bring to light an answer to question what philosophy, outcomes might be framed for the area of education, upbringing and educate in the present time, what is the basic picture of the individual and the society in the philosophical education and what are the possible ethical dimensions of philosophy education.

This paper interweaves narrativized readings and experiential narratives as personal and cultural resources for counterhegemonic cultural critique within our historical context of globalization and ecological crisis. Framed by perspectives on epistemology, everyday life, and place, these reflections seek to engage and revitalize our notions of community, creativity, and the individual, towards visioning the human art of community as a counternarrative to globalization. Such a task involves confronting the meanings we have come to ascribe to work and economy which so deeply determine our social fabric. Encountering the thought of key 19th and 20th century social theorists ranging from William Morris, Gregory Bateson, and Raymond Williams, to Murray Bookchin, Martin Buber, and Wendell Berry, these reflections mark the indivisible web of culture in the face of our insistent divisions, and further, iterate our innate creativity as the source for a vital, sustainable culture that might reflect, in Bateson’s terms, the pattern that connects.