This thesis explores fictional representations of women’s reading practices in the early novels of Fredrika Bremer. I examine these in relation to the negotiations of reading habits in Sweden and Europe during the 1830’s, particularly pertaining to questions of gender, intimacy, desire, and corporeality. The material consists of three novels (The Family H***, The Neighbours and Home), in which the motif of women’s reading plays a significant part. In the four chapters of the thesis, I analyse key aspects of gender and reading in Bremer’s novels: 1) the popular stereotype of obsessive novel reading, and how this specific practice is portrayed in relation to the duties of a wife and mother, as well as to intimacy and secrecy; 2) representations of corrupted or illicit readers, whose reading practices disturbs the confines of nineteenth-century femininity; and 3) how these characters may challenge or bypass the restrictions of gender roles through fictional engagement. The thesis argues that Bremer’s representations of women’s reading are more complex and varied than has previously been recognized, and it reveals new aspects of these representations, such as the significance of intimacy with oneself and others in Bremer’s depictions of silent reading practices, and the transgressive power of feminine empathy. / <p>Camilla Wallin Bergström heter numera Camilla Wallin Lämsä</p>

This thesis is a study of Tibetan Buddhism as practiced by adult converts in Utah. Semiotic ideology is a thread throughout the paper that functions as an explanatory mechanism for describing the ontological variations between beginning and seasoned practitioners. I show examples of clashing semiotic ideologies that demonstrate differing assumptions in understanding of how the world operates. In Chapter 2, I explore the concept of interiority and the taken for granted assumptions of religiosity in the West. The tensions introduced in Chapter 2 are addressed in Chapter 3, which explores how practitioners resolve concerns about authenticity through reliance on their religious lineage. While most practitioners openly recognize that there is a lack of sameness between practicing Tibetan Buddhism in the US and Tibet, seasoned practitioners are more able to recognize how deeply rooted differences, which I have identified as semiotic ideologies of the West and Christianity, specifically those concerning the self and personhood, are perseverant even after conversion.

L’œuvre philosophique de Kierkegaard s’apparente à une dialectique du paradoxe. De fait, dans son cheminement existentiel, l’individu parcourt trois sphères d’existence – l’esthétique, l’éthique et le religieux –, chacune d’elle étant une modalité de l’activité humaine qui comporte un paradoxe particulier. Il s’agit d’un itinéraire de l’intériorité qui vise, dans l’existence, le télos qu’est le devenir soi-même. Ainsi l’esthéticien est-il déchiré entre les idées et la réalité dans la réalité immédiate, tandis que l’éthicien, par la médiation du langage, préfère s’affirmer comme individu dans l’immanence concrète, ignorant toutefois qu’il intériorise des règles sociales qui lui sont impersonnelles. Quant au religieux, non seulement découvre-t-il que la vérité vers laquelle il tend ne se trouve pas en son sein, mais il fait face au plus élevé des paradoxes, fondé sur la transcendance – à savoir le paradoxe absolu, où l’éternité se temporalise sous la forme de l’Homme-Dieu. Du reste, le présent mémoire se penche spécifiquement sur le concept du paradoxe, mis de l’avant par Kierkegaard afin de brosser un portrait du devenir individuel de chaque existant. / The philosophical work of Kierkegaard deals with a dialectic of the paradox. Actually, in his existential progress, the individual goes through three spheres of existence – the aesthetic, the ethical and the religious –, each of which is a modality of the human activity that contains a particular paradox. His thought follows the progress of interiority, which aims, in existence, at the end of becoming a single individual. In this way, the aesthete is torn between the pure idea and reality, whereas the ethicist, through the mediation of language, prefers to assert himself as an individual within concrete immanence, ignoring however that he interiorizes social rules which are impersonal him. As for the religious believer, not only does he discover that the truth at which he aims is not within himself, but he faces the highest of the paradoxes, based on transcendance – that is the absolute paradox, whereby eternity temporalizes itself in the shape of the Man-God. In general, the present master’s thesis analyzes the concept of the paradox put forward by Kierkegaard to present the progress of every existing being towards becoming a single individual.

My Interior Design practicum is an inquiry about the nature of urban informality through the study of present and emerging urban vernaculars within Kambi Moto, an informal area in Nairobi Kenya. I argue that unique vernacular characteristics manifest in everyday living and can be captured through the experience and knowledge of self-builders, entrepreneurs and dwellers within informal settlements. An understanding of these vernacular characteristics is instrumental in the designing of meaningful and effective social housing prototypes. The main methods used to document vernacular characteristics include, post occupancy evaluations (POEs), time diaries, photographs and observation. Within an interior design context, these tools helped describe the spatial needs, wants and desires of the everyday dwellers of Kambi Moto. The four resulting compact housing configurations support one-to-ten member households with provisions for a home-based business (HBB) or a rental unit. All units have an adaptable rooftop with a garden.

My Interior Design practicum is an inquiry about the nature of urban informality through the study of present and emerging urban vernaculars within Kambi Moto, an informal area in Nairobi Kenya. I argue that unique vernacular characteristics manifest in everyday living and can be captured through the experience and knowledge of self-builders, entrepreneurs and dwellers within informal settlements. An understanding of these vernacular characteristics is instrumental in the designing of meaningful and effective social housing prototypes. The main methods used to document vernacular characteristics include, post occupancy evaluations (POEs), time diaries, photographs and observation. Within an interior design context, these tools helped describe the spatial needs, wants and desires of the everyday dwellers of Kambi Moto. The four resulting compact housing configurations support one-to-ten member households with provisions for a home-based business (HBB) or a rental unit. All units have an adaptable rooftop with a garden.

L’œuvre philosophique de Kierkegaard s’apparente à une dialectique du paradoxe. De fait, dans son cheminement existentiel, l’individu parcourt trois sphères d’existence – l’esthétique, l’éthique et le religieux –, chacune d’elle étant une modalité de l’activité humaine qui comporte un paradoxe particulier. Il s’agit d’un itinéraire de l’intériorité qui vise, dans l’existence, le télos qu’est le devenir soi-même. Ainsi l’esthéticien est-il déchiré entre les idées et la réalité dans la réalité immédiate, tandis que l’éthicien, par la médiation du langage, préfère s’affirmer comme individu dans l’immanence concrète, ignorant toutefois qu’il intériorise des règles sociales qui lui sont impersonnelles. Quant au religieux, non seulement découvre-t-il que la vérité vers laquelle il tend ne se trouve pas en son sein, mais il fait face au plus élevé des paradoxes, fondé sur la transcendance – à savoir le paradoxe absolu, où l’éternité se temporalise sous la forme de l’Homme-Dieu. Du reste, le présent mémoire se penche spécifiquement sur le concept du paradoxe, mis de l’avant par Kierkegaard afin de brosser un portrait du devenir individuel de chaque existant. / The philosophical work of Kierkegaard deals with a dialectic of the paradox. Actually, in his existential progress, the individual goes through three spheres of existence – the aesthetic, the ethical and the religious –, each of which is a modality of the human activity that contains a particular paradox. His thought follows the progress of interiority, which aims, in existence, at the end of becoming a single individual. In this way, the aesthete is torn between the pure idea and reality, whereas the ethicist, through the mediation of language, prefers to assert himself as an individual within concrete immanence, ignoring however that he interiorizes social rules which are impersonal him. As for the religious believer, not only does he discover that the truth at which he aims is not within himself, but he faces the highest of the paradoxes, based on transcendance – that is the absolute paradox, whereby eternity temporalizes itself in the shape of the Man-God. In general, the present master’s thesis analyzes the concept of the paradox put forward by Kierkegaard to present the progress of every existing being towards becoming a single individual.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente dissertação foi realizada com o apoio da CAPES - Brasil e propõe uma reflexão sobre o papel e cuidado da mente na obra Santificação da Mente do Bem-aventurado Tiago Alberione em diálogo com alguns textos da Filocalia. Também são objetivos específicos da pesquisa caracterizar a concepção antropológica de Tiago Alberione e a sua proposta para a formação integral da pessoa humana, partindo da santificação da Mente; analisar o conceito de alma, &#957;&#959;&#965;&#962;, kardia, logismos nos textos da Filocalia. O primeiro capitulo aborda brevemente o percurso interior feito por Alberione desde a adolescência, em vista da unificação de todas as dimensões do seu ser em Cristo. O contexto histórico em que viveu e o desenrolar-se da elaboração da sua proposta espiritual e apostólica de unificação da pessoa inteira: mente, vontade, coração, e forças físicas por, com e em Cristo todo: Caminho, Verdade e Vida. O segundo capítulo tem como foco o aprofundamento sobre a obra Santificação da Mente, o contexto, o processo de redação, os conteúdos nela presente, correlacionando-a com outros escritos do próprio Alberione sobre o tema da santificação da mente. O terceiro capítulo é dedicado a uma breve abordagem da Filocalia; primeiramente se aborda a antropologia dos padres filocálicos, e depois se analisa, os termos utilizados pelos autores ao tratar dos diversos aspectos da interioridade humana: alma, corpo, &#957;&#959;&#965;&#962; e kardia e a importância dada à luta contra os logismoi no processo de guarda do &#957;&#959;&#965;&#962; e coração. No último capítulo se faz uma aproximação e comparação entre a obra Santificação da Mente e a Filocalia no que se refere ao tema do logismos, guarda do &#957;&#959;&#965;&#962;, coração e outros elementos do caminho de crescimento espiritual, evidenciando a atualidade do assunto no processo de acompanhamento humano e espiritual hoje. / This thesis was carried out with the support of CAPES Brazil and proposes a reflection about the role and care of the mind in the work Santificação da Mente [Sanctification of the Mind] of the Blessed Tiago Alberione in dialog with some texts of the Philokalia. The specific goals of the research are to characterize the anthropological conception of Tiago Alberione and his proposal for the holistic formation of the human person, beginning with the sanctification of the Mind, analyze the concept of soul, &#957;&#959;&#965;&#962;, kardia, the logismos in the texts of the Philokalia The first chapter deals briefly with the interior trajectory carried out by Alberione since adolescence, in the perspective of the unification of all the dimensions of his being in Christ. The historical context in which he lived and the unwinding of the elaboration of his spiritual and apostolic proposal of unification of the whole person: mind, will, heart and physical strength through, with and in the whole Christ: the Way, Truth and Life. The chapter has as its focus going in depth into the work of the Santification of the Mind, the context, the process of redaction, the contents within it, correlating it with other writings of Alberione himself on the theme of the sanctification of the mind. The third chapter is dedicated to a brief touch on Philokalia; First one deals with the anthropology of the Philokalic priests and then we analyze the terms used by the authors when dealing with the various aspects of the human interiority: soul, body, &#957;&#959;&#965;&#962; and kardia and the importance given to the struggle against the logismoi in the process of guarding the &#957;&#959;&#965;&#962; and the heart. In the last chapter an approximation and comparison is made between the work Santificação da Mente [Sanctification of the Mind] and the Philokalia where it refers to the theme of the logismos, care of the &#957;&#959;&#965;&#962;, heart and other elements of the path of spiritual growth, showing the currentness of the subject in the process of human and spiritual accompaniment today.

Dissertation thesis "How to think Architecture in a new way. Late though of Peter Eisenman and his critical theory of architecture" tries to summarise and analyse the key thoughts of architect and thinker Peter Eisenman in his late oeuvre. The point of departure of his theoretical thinking seems to be refusal of any timeless essence of architecture and a will to "dislocate" architecture from influence of metaphysics. The way to this is "criticality", a notion constituted with three basic terms: interiority (the interiority of architecture defines the discipline, what it is that makes architecture singular), exteriority (external concepts that change architecture by being internalised into the discipline and changing it) and anteriority (anteriority is the sedimented history of architecture; history of interiority). These three terms are according to Eisenman connected in a notion of "undecidability" that serves as a central criterium to criticality and in a "diagram" that is a mean to overcome metaphysical implications of architecture. At the end of the thesis there is a summary of Eisenman's theoretical work and its importance and an attempt is made to set so conceived whole in its entirety to the thought of "end of metaphysics". In this context is Eisenman seen to be in a position similar from...

This thesis aims to research the art of Swedish painter Stina Forssell (1906-1970) with a special focus on her paintings of interiors from the early half of the 20th century. The theoretical starting point is the interior as an expression of self-definition as proposed by the cultural critic Walter Benjamin in The Arcades Project. The method used is an in-depth analysis of the selected paintings adopted from Tamar Garbs contextual and in-depth analysis in Bodies of modernity: figure and flesh in fin-de-siècle France combined with archival research. The thesis show that the artist’s interior paintings can be understood as expressions relating to the new objectivity, but also that her motives are deeply rooted in the art history. The analysis further shows that Forssells representations of her home and studio paintings can be understood as ”a room of one’s own” in line with Virginia Woolf, and as manifestations of her professional identity. / Den här uppsatsen undersöker den svenska konstnären Stina Forssell (1906–1970) med ett särskilt fokus på hennes interiörer från 1930- och 40-talen. Den teoretiska utgångspunkten för studien är Walter Benjamins teorier om interiören som en skådeplats för individens självdefiniering som den kommer till uttryck i hans bok Passagearbetet. Metoden för studien är djupgående bildanalyser med inspiration från Tamar Garbs metod i Bodies of modernity: figure and flesh in fin-de-siècle France kombinerat med arkivforskning. Resultatet visar att Forssells detaljerade och omsorgsfulla gestaltningar dels kan relateras till strömningen den nya sakligheten men också att hennes gestaltningar är djupt rotade i en konsthistorisk tradition. I arbetet visar jag att konstnärens interiörer från hemmet och ateljén kan förstås som bilden av ett eget rum och som manifestationer av konstnärens professionella identitet. På grund av att konstnären är knapphändigt hanterad i konsthistorieskrivningen finns i uppsatsen också en biografi, som även är tänkt att underlätta för framtida forskning.

Dissertation thesis "How to think Architecture in a new way. Late though of Peter Eisenman and his critical theory of architecture" tries to summarise and analyse the key thoughts of architect and thinker Peter Eisenman in his late oeuvre. The point of departure of his theoretical thinking seems to be refusal of any timeless essence of architecture and a will to "dislocate" architecture from influence of metaphysics. The way to this is "criticality", a notion constituted with three basic terms: interiority (the interiority of architecture defines the discipline, what it is that makes architecture singular), exteriority (external concepts that change architecture by being internalised into the discipline and changing it) and anteriority (anteriority is the sedimented history of architecture; history of interiority). These three terms are according to Eisenman connected in a notion of "undecidability" that serves as a central criterium to criticality and in a "diagram" that is a mean to overcome metaphysical implications of architecture. At the end of the thesis there is a summary of Eisenman's theoretical work and its importance and an attempt is made to set so conceived whole in its entirety to the thought of "end of metaphysics". In this context is Eisenman seen to be in a position similar from...