This dissertation presents, for the first time, a freestanding account of notions of time and temporality as seen in the visual arts of the late Archaic and Classical Greece and contextualizes it within the larger cultural history of time. There is a growing consensus among scholars regarding a societal shift in fifth-century Greek attitudes towards time, from the authority of the past to the uncertainties and the immediacy of the present. This dissertation explores such changing notions of time in the visual tradition in four different ways: firstly through the personification of the key notion of kairos, which embodies on many levels the manifestation of this new temporality; secondly by investigating the emergent interest of the "historical present" in the artistic subject matter of the so-called Historienbilder; thirdly through a detailed investigation of new pictorial strategies in Greek vase painting that carry specific temporal attributes, by focusing on the motifs of jumping, lifting and dropping; and lastly, by dissecting the anatomy of the popular motif of "erotic pursuits" in vase painting, which embodies the sensory nature of this new temporality that hinges upon the notion of suspense and delay. These investigations employ a new phenomenological framework that centers on the "embodied viewer", connecting the temporality as understood by the viewer with that which is portrayed in the object, bringing together the visible temporality in art and the experienced temporality of the society, which the viewer inhabits. This framework is first sketched out by offering a phenomenological reading of a full 3-D digital reconstruction of the Lysippan Kairos. Such changes in the notion of time in the visual arts, seen as early as the late sixth century BCE and fully manifest in the Classical period, is also put into relief by a brief examination of analogous literary techniques, with a focus on the case of Aeschylus.

No Brasil, muitas crianças e jovens têm a oportunidade de conhecer diferentes modalidades esportivas. Por vezes esse contato desperta um encanto pelo esporte, sendo a ele dada uma importância e um significado tão grande que faz com que eles prefiram-no às atividades comuns para outras pessoas da mesma idade, como brincadeiras, convívio familiar ou escolar. Em busca de melhores condições de treinamento e desenvolvimento, esses futuros atletas, muitas vezes tem que se distanciar de seu núcleo familiar ainda de forma precoce. Este trabalho buscou investigar como as mulheres olímpicas brasileiras, medalhistas de modalidades coletivas, reconhecem o momento que marca o início de sua especialização esportiva, exclusivamente aquelas que em sua história consta a marca do distanciamento familiar e da saída de casa. A metodologia do trabalho se ancora nas narrativas biográficas, considerada uma modalidade de história oral. Para tanto, a partir das narrativas biográficas, relacionamos esta marca do início com a figura mítica de Kairós, o deus do tempo oportuno / In Brazil, many children have the opportunity to learn about different sports. This contact often awakens an attraction for it practice and it\'s given a great importance that makes them choose sport over others activities common to other people of the same age, such as child\'s plays, family and school contact. As they search for better conditions for sport development, these new athletes often have to distance themselves from their family at an early age. This work sought to investigate how Brazilian Olympic women, medalists of collective modalities, recognized the moment that marks the beginning of hers sporting career, especially those athletes that had to leave their homes. The methodology is anchored in the biographical narratives, considered a modality of oral history. From the biographical narratives of these women, we relate the beginning of the their sporting careers with the mythical figure of Kairos, the god of opportune time

Abstract This dissertation examines how online Christian communities reconcile the democratizing, anti-hegemonic effects of dialogic web tools, such as wikis, blogs, and video-sharing sites with the authoritarian characteristics of some organized religions. In the first chapter, I discuss technodeterminism and what I call the theme of "revolutionary architectures" in digital humanities scholarship. This theme occurs in narratives that assume that a new interface, Internet tool, or type of coding will redefine the rhetorical relationship between writers, readers, and site administrators, usually in a benevolent way. I argue that scholars within the field of Computers and Composition use narratives of architectural revolution to inscribe communication technologies with certain inherent values even as they claim that these tools require responsible use from an informed, reflective citizenry. The theme of revolutionary architecture reveals the desire within the field of Computers & Composition to view technology as both a space for ideological conflict and a redemptive tool to cure social ills. In the second chapter I analyze how narratives about the democratizing and collaborative potential of wikis collide with the needs and practices of three Christian wikis. The three wikis--Theopedia, OrthodoxWiki, WikiChristian--are opinionated encyclopedias intended to simultaneously inform and persuade their viewers of each website's respective version of the Christian faith. Opinionated wiki writing complicates assumptions about what should be argued and who should be able to author thesiss. To respond to these complications, the Christian wikis emphasize two different types of ethotic appeals, what I coin "genesis-ethos" and "composed-ethos." Genesis-ethos refers to the rhetor's character outside of the text, whereas composed ethos refers to the textual representation of the rhetor's credibility. I argue that Christian wikis must rely on a combination of genesis and composed-ethos in order to manage a point-of-view argumentative wiki. In the third chapter, I examine how dialogic web technologies have provided the Emergent Church with an opportunity to create an updated gospel narrative. I define and analyze this narrative with a kairotic lens, especially as defined by German theologian Paul Tillich. The leaders of the Emergent Church movement draw upon the ideas, language, and metaphors of post-Web 2.0 technologies to explain how Christianity can thrive in a 21st century world. Several Emergent Church writers recognize that traditional organized religion has become increasingly irrelevant in a culture that prioritizes decentralized decision making, networked organization, and the opinions of the laity alongside more authoritative voices (i.e. clergy, pastors, and church leaders). They view blogging tools, open source technology, and social networks as a way to convey Christianity to a frustrated audience of Christians and non-believers. In the fourth chapter, I speculate on the collaborative possibilities of video-sharing sites, such as YouTube. Even though technologists and compositionists have reinforced a narrative of YouTube as a revolutionary collaborative tool, the website fails to foster intimacy between users. This lack of intimacy stultifies the potential for collaboration between video authors and viewers; in turn, the efforts of writing instructors to use YouTube have not yet taken full advantage of the site's possibilities. One alternative Christian video-sharing site, GodTube, has the potential to engage video authors and viewers in meaningful dialogue and a more intimate online atmosphere. Martin Buber's I-You and I-It relationships are used as a lens to describe the difference between the two video-sharing sites. In the final chapter, I discuss how my research into online Christian rhetoric can be used in writing-intensive classes, especially composition courses. My argument about genesis-ethos applies to previous scholarship on wikis and procedural rhetoric; I speculate on how writing teachers can teach with wikis in new ways. Finally, the rhetoric of the Emergent Church offers an example for how scholars within the field Computers & Composition can articulate their values to students, faculty, and administrators outside of the field of English Studies. In the conclusion, I argue that the counterintuitive uses of these dialogic web tools opens up new imaginative opportunities for their use in the writing classroom.

Thesis (doctoral)--Philos.-theologische Hochschule der Salesianer Don Boscos, Benediktbeuern, 2006. / Includes bibliographical references (p. 322-353).

En lisant la deuxième partie (peu commentée) d’Etre et Temps de Heidegger comme une nouvelle philosophie transcendantale au sens étroit, nous y décelons une multiplicité de temporalités comportant plusieurs instances de la présence. L’instance la plus originaire contient pourtant, selon nous, un noyau relationnel et a-phénoménal, ce qui implique l’affirmation d’une structuration à même le phénomène. Nous poursuivons ce thème comme fil conducteur établissant un chemin de continuité entre Heidegger et Derrida, notamment dans les textes de Derrida dédiés à la phénoménologie où il est question de la métaphysique de la présence. Loin d’y voir une critique de Heidegger nous lisons ces textes comme une extension de notre problématique : le vocabulaire derridien de la trace et de la différance nous permet d’approfondir la description de ladite structuration archaïque. En insistant sur la référence analogique au domaine langagier, nous nous servirons de l’analyse grammatologique afin de répondre aux questions laissées ouvertes dans Etre et Temps, et notamment afin de caractériser la temporalisation immanente. En même temps, nous suggérons de voir une distinction dans la trace, une distinction qui traverse l’oeuvre ultérieure de Derrida. Le versant grammatologique de la déconstruction est une réponse à la question de la temporalité. Enfin, la question, récemment très discutée, de l’événementialité, se laisse rattacher à notre problématique à travers des travaux de Jean-Luc Nancy. La notion d’événement distensif, lorsque enrichi par une série de gloses historiques, est une pensée de la singularité qui ne sacrifie pas les acquis grammatologiques de la détermination d’une structuration de la phénoménalité / This thesis begins with Heidegger’s theory of temporality in part II of Sein und Zeit. While reading it as a novel form of transcendental philosophy in the strict sense, we show, contrary to commentators, that it describes multiple temporalisations and thus multiple notions of presence. The most original notion of presence, however, contains an a-phenomenal and relational core, and this amounts to describing a structuration of phenomenality. In a next step, we examine early texts of Jacques Derrida where, in analyzing Husserl and Heidegger, the author first sets out the idea of a metaphysics of presence. Rather than reading these texts as a critique of Heidegger we show how they can be understood as an extension of our Heideggerian problematic: the notion of différance and of the written trace supply us with a particularly linguistic and writerly description of the archaic structuration. This also allows us both to respond in a novel fashion to open questions immanent to Sein und Zeit, and to suggest a previously unseen distinction running through Derridean deconstruction. The grammatological moment in deconstruction is a response to the question of temporality. Finally, we show how the recently popular discussion of the event can also be read as a thematisation of phenomenality, and specifically in the theory of Jean-Luc Nancy, how such a theory can avoid the facile metaphysical concepts of presence. By supplementing Nancy’s distensive event with a series of explicit historical glosses we show how it sketches out an original event-conception quite compatible with our interest in the structuring of phenomenality

Modern Americans are exposed to scientific and technical information on a daily basis that urges them to react as well as learn about new ideas. The popular science writing that circulates this information must be portrayed in a way that makes it easy for lay people to understand complicated ideas while at the same time remaining complex enough to convince readers that the information is reliable, accurate, and worth learning. In making decisions about how to accomplish this balancing act, science writers make decisions that influence the audience's opinion about new scientific ideas, how easily the audience will accept or reject these ideas, and how the audience will react to the new information. In order to be as influential as possible on their audience, science writers must take full advantage of rhetorical kairos, or opportune timing. For this, they must keep in mind not only the chronological time and physical space, but issues including political maneuverings, society's morals, popular culture, and a myriad of other considerations. Any text must be influenced by the kairos that exists both before the text is created and during the presentation. In addition, each text helps create a new kairos for texts that come after. This is especially true in the field of popular science writing. Al Gore's An Inconvenient Truth is a useful text for analysis of this process, as he portrays scientific information to a lay audience in order to promote acceptance of a controversial idea and to encourage action based on that acceptance. Because he is working on a delicate topic for the time, Gore had to rely heavily on the kairos of the moments before and during his presentations, and he created a fertile kairos for continuation of the environmental discussion.

The following qualitative study has examined the verbal irony in the podcast “Flashback Forever”. There is a lack of research in the field of irony in podcasts. The essay aimed to understand how podcast hosts can entertain through ironic utterances and how irony can affect interactions. In order to reach a conclusion, the following question was formed: How can irony be used through interactions in the podcast? To answer the question an interaction analysis was used as a method. Two different sequences from the podcast were transcribed to discover ironic phenomena that could be analyzed from an entertaining perspective. Results show that there were four categories of irony that could create different meanings based on the context. Furthermore, the podcast hosts had to consider the listeners’ pre-understanding of the topic to create humor out of irony. In conclusion, it was stated that by using irony as entertainment, the podcast hosts can unite listeners in a common doxa, convey opinions, and touch sensitive topics without provoking.

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This qualitative ethnographic study investigates the multimodal literacy practices and rhetorical strategies of undergraduate architecture students and studio professors in the first-year, third-year, and fifth-year studio classes of a five-year B. Arch. program. As they assume the disciplinary identity of architects, students develop studio ethos, a network of discipline-specific practices and values shaped by studio culture. Data was gathered through field observations, interviews, collection of textual artifacts, and photographs documenting students' visual work and presentations. Using a constant comparative analysis approach, I identify similarities between the design studio pedagogy practiced by the studio professors in this study, sophistic rhetorical pedagogy, and the pedagogy of multiliteracies developed by the New London Group of multimodal literacy theorists. Analysis of the data reveals a shifting relationship between verbal and visual literacies across the arc of the program. First, verbal literacy practices scaffold the development of discipline-specific visual literacies as novice students produce, translate, and synthesize knowledge by working iteratively across multiple modes. Then, the visual displaces the verbal as students present design arguments to an architectural audience. At the same time, verbal peer critique and presentations to non-architects require an increased rhetorical awareness. Finally, the verbal and visual are realigned according to disciplinary values in the fifth-year students' formal design thesis papers and independent thesis projects. A rhetorical analysis of the architects' practices reveals a conceptual connection to three components of sophistic rhetorical pedagogy: melete, the belief in the transformative power of iterative practice through agonistic encounters; kairos, the sense of appropriate and timely response; and metis, a flexible, cunning intelligence. I theorize that the relationship between multimodal literacy and rhetoric hinges on the interplay of modal affordances(what a particular mode can and cannot convey) and the available means of persuasion(rhetorical exigencies determined by cultural values). I argue that understanding the academic multimodal and rhetorical practices of a visually-based discipline can enhance how new media texts are composed and deployed in composition and rhetoric and literacy studies. / English

Ce mémoire a pour objet l’étude des contextes historique et doctrinal de la théorie du kairos. Il explore le lieu de germination et de déploiement de cette théorie afin d’en extraire les éléments problématiques qui font respectivement de la crise de la culture et celle de la théologie le cadre expérienciel et conceptuel du kairos. Ces éléments montrent que, en énonçant sa théorie du kairos en terme de la théorie de la causalité historique consciente de la transcendance, Paul Tillich posait la question du sens de l’histoire à partir de celle de l’immanence. Or cette dernière relève de l’objet même de la théologie de la culture, dont l’« idée » découle de l’expérience du kairos, une expérience d’un temps de grâce dans l’histoire. Nous voulons par là tirer des conclusions quant à la contextualité de la théologie de la culture et à la dimension transformative du paradigme du kairos, ainsi qu’à leur commune pertinence face à une question théologique de notre contexte de la mondialisation de l’idéologie néo-libérale, celle du rapport du salut et de la libération.