Through an exploration of media and technique, this project sought to represent pregnant silence and portentous darkness within architecture: ephemeral effect drawn in stasis. A sequence of three rooms - formed constructively, but intuited through tone - imagine interior worlds in which the stage is perpetually set, but the performance itself never begins. / Master of Architecture / Through an exploration of media and technique, this project sought to represent pregnant silence and portentous darkness within architecture: ephemeral effect drawn in stasis. A sequence of three rooms - formed constructively, but intuited through tone - imagine interior worlds in which the stage is perpetually set, but the performance itself never begins.

My study triangulates three recurrent Hardyan concerns – gender, interiority, and form – as they are shaped by the sub-genres of the serial novel, the sentimental novel, and the novel of sensation. I explore Thomas Hardy’s adjustments of traditional forms to new paths, including his vision of a new sort of stealth-realism, in the representation of subjectivity. When we consider Hardy’s vexed depictions of gender through the lens of form, the debate over Hardy’s “unfair” (misogynist) or “progressive” (feminist) representations becomes less polarized and allows for broader examinations of Hardy’s experimental impulses. It is my contention that Hardy is relentlessly engaged with female representation – and narrative representation, overall – as a major formal and ideological problem, and that he demonstrably engages with this problem at various levels of remove: his renderings of subjectivity are not simply attempts at faithful depiction, but meta-commentary on the processes of narrative technique and gendered representation.

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Modernism is often connected to the public sphere due to its associations with urbanity and technological changes. But interiority and private life was as important to modernity and, in particular, in Virginia Woolf’s writing. This essay explores the protagonists’ access to and experience of privacy in Woolf’s novels To the Lighthouse (1927) and Mrs Dalloway (1925), which both centre on women in a domestic environment. The reading combines modernist reactions against Victorian domesticity, which was structured on the private/public dichotomy and which limited women’s access to privacy, and combines it with modernist views of interiority, informed, more specifically, by Freud’s model of the unconscious and the spatial features of it. Privacy and interiority are imagined with spatial metaphors, but privacy is not necessarily connected to physical place and being alone, but rather having the ability to control the social situation and to choose what one reveals about oneself. Both novels re-imagine privacy and its ties to physical as well as mental space. This essay argues that To the Lighthouse is centred on a traditional Victorian home which reflects how its protagonist experiences interior privacy, and Mrs Dalloway explores a more modern domesticity that challenges Victorian organisation of the home and in turn, women’s access to privacy and solitude. With modernity public life was made available for women to a larger extent, but just as public life is coded by power relations, so is private life, which determines what sort of life could be lived by, for example, women.

After the American Revolutionary War Hannah Webster Foster wrote a new form of the epistolary novel that was based on the life and death of the poet Elizabeth Whitman. Foster's novel The Coquette performs a type of interiority for its audience that is paradoxically public. This novel fills in the gap of missing female biography and autobiography by using the prevailing conventions of fiction to craft a subversive, political identity for marginalized female citizens.

WAYFARERS AND OTHER STORIES SEPTEMBER 2022 RABIA SAEED, B.A., LAHORE UNIVERSITY OF MANAGEMENT SCIENCES M.F.A., UNIVERSITY OF MASSACHUSETTS Directed by: Professor Sabina Murray

Le travail de Wittgenstein exemplifie la transcendance dont se nourrit la philosophie. En effet, la recherche de fondements à notre langage, par la mise en œuvre d'un idiome logique, génère des préoccupations ontologiques insondables. De même, le désir de créer une grammaire purement descriptive révèle l'arbitraire des critères de l'ordinaire. Enfin, la négation quasi obsessionnelle d'une intériorité active ne fait pas obstacle à son retour dans les thèmes de la volonté, du silence et de l'éthique. L'Éthique dite ineffable et la volonté, dans le sens de Schopenhauer, s'imposent comme les invariants d'un Sujet en marge d'un monde dit sans valeur dans lequel, logique, éthique et esthétique ne peuvent se dire. Ici, le silence de Wittgenstein ouvre sur un non-dit éloquent. En recherchant des fondements ou des règles à notre langage, tout en expulsant certains objets hors du dicible, Wittgenstein exprime le désir de mettre en place un point de vue synoptique sur notre forme de vie. Mais en fait, il se retrouve prisonnier des entrelacs qui relient l'immanence et la transcendance.Ces investigations ne peuvent être dissociées, chez ce contemporain de la naissance de la psychanalyse, d'une attitude tendancielle à la sublimation des problèmes philosophiques sur fond de crise identitaire. Son attitude face aux choix, sa difficulté à donner un assentiment, son rapport ambigu au religieux, au mystique et à l'identité, sont soulignés comme les points aveugles de son expression. Ces thèmes révèlent une transcendance intrinsèque à son œuvre et une résistance forte de la métaphysique.Le travail de Wittgenstein est pris ici comme un exemple paradigmatique de la philosophie analytique, philosophie entrée en conflit contre l'abus d'expressions métaphysiques accusées de nous livrer aux illusions trompeuses. / Wittgenstein's work exemplifies transcendence which feeds philosophy. The search for foundations to our language, by the implementation of a logical structure generates unfathomable ontological concerns. Similarly, the dream of a purely descriptive grammar reveals the arbi-trariness of criteria of the ordinary. Finally, the obsessive denial of an active interiority does not preclude his return to willpower, silence and ethical themes. Ethics, as ineffable, and will, in the sense of Schopenhauer, are invariants of a philosophical subject on the sidelines of a world without value, in which, the logical, ethical and aesthetic could not be said. Here, Witt-genstein's silence opens on an eloquent unsaid. Searching for foundations or rules to our lan-guage, while expelling some objects in the indescribable, Wittgenstein expressed the desire to provide a synoptic view of our form of life. In fact, he finds himself prisoner of interlaces between immanence and transcendence.These investigations cannot be separated with this contemporary of the birth of psychoanaly-sis, a trend attitude to the sublimation of philosophical problems on substance of identity cri-sis. His attitude to choice, his difficulty to give consent, his ambiguous report to the religious, the mystic and identity are underlined as blind expression points. These themes reveal an in-herent transcendence in his work and the resistance of the metaphysical.Wittgenstein's work is seen as a paradigm of analytic philosophy, philosophy came into con-flict against the abuse of metaphysical expressions accused of deceptive illusions for us.

Para Santo Agostinho, o homem tem um desejo natural de Deus que se manifesta em seu desejo pela verdade e pela vida feliz. Nas suas Confissões, ele relata sua procura pela sabedoria, pela felicidade e o processo da sua conversão. Descrevendo as diversas etapas vividas por ele, Agostinho mostra como foi, cada vez mais, adentrando o seu mundo interior e assim construindo uma filosofia do espírito. Este trabalho investiga a noção de interioridade e filosofia do espírito a partir das Confissões, procurando demonstrar qual a relação entre a descoberta da interioridade, entendida como movimento de interiorização, e filosofia do espírito, compreendida como tentativa de se apossar da interioridade. / For Augustine, the man has a natural desire for God which is manifested in their desire for truth and happy life. In his Confessions, he describes his search for wisdom, happiness and the process of his conversion. Describing the various stages experienced by him, shows how Augustine was increasingly penetrated his inner world and so building a philosophy of spirit. This work investigates the notion of interiority and philosophy of spirit from the Confessions, seeking to demonstrate that the relationship between the discovery of interiority, understood as a movement of interiorization, and philosophy of spirit, understood as an attempt to get hold of interiority

Este trabalho expõe uma investigação sobre a concepção de interioridade absoluta [absolute Innerlichkeit] apresentada nos Cursos de estética de Hegel. Tal fenômeno surge com o advento do Cristianismo e determina toda a Forma de arte romântica, partindo de um conteúdo marcado pela interioridade religiosa (o ideal do amor) e alcançando particularmente um sentido mais forte e mundano no contexto da chamada arte moderna, cujo desenvolvimento deve ser observado tanto do ponto de vista histórico quanto lógicocategorial. Também interessa verificar em quais formas e fenômenos artísticos o filósofo identifica a presença desse princípio, cujo desdobramento se encaminha para o tema do fim da arte em Hegel, à medida que a interioridade sai do campo sensível e passa para o racional na modernidade. Nesse caso, ressalta-se o tema da subjetividade moderna e da liberdade nas obras de Shakespeare (no campo da poesia) e na pintura holandesa (no campo da pintura), expressões artísticas que constituem momentos decisivos. / This work exposes an investigation about the conception of absolute interiority [absolute Innerlichkeit] presented in Hegels Aesthetic Courses. This phenomenon arises with the advent of Christianity and determines the whole Romantic Art Form, starting from a content marked by religious inwardness (the ideal of love) and achieving particularly a more stronger and mundane sense in the context of the so-called modern art, whose development must be observed from both a historical and a logical-categorical point of view. It is also important to verify in which forms and artistic phenomena the philosopher identifies the presence of this principle whose unfolding is directed towards the theme of the end of art in Hegel, as the interiority leaves the sensitive field and passes to the rational in the modernity. In this case, it is emphasized the themes of modern subjectivity and freedom in the works of Shakespeare (in the field of poetry) and in Dutch painting (in the field of painting), artistic expressions that constitute decisive moments.

A temática sobre a aporia da memória do esquecimento, no livro X das Confissões, busca a compreensão do fio condutor do pensamento de Agostinho. O foco central da discussão aponta para o desenvolvimento sobre a memória em inter-relação com a vontade no discurso da interioridade. Ao mesmo tempo, coloca como problema chave no livro X a memória de si mesma e a imagem, que mostra a vontade no próprio espírito como causa da dispersão e aproximação do conhecimento de si em busca da felicidade. / The study of the aporia of the memory of forgetfulness, from the Confessions Book X, seeks for the understanding of the conducting line of Augustines thinking. The main focus of the discussion aims the development of the memory inter-related with the will on the subject of the interiority, treating as a key problem the memory of memory itself and the image, showing will on owns soul as a cause for dispersion and closeness of self-knowledge in search for happiness.