Thesis (Th. M.)--Dallas Theological Seminary, 1983. / Typescript. Description based on print version record. Includes bibliographical references (leaves 70-74).

From the concept of acedia, sloth, indolence, laziness, idleness to passivity, such condition of the incapability to work and 'doing nothing' has long existed since antiquity to postmodernity. It forms an antagonistic—in fact dialectical relationship with the dominant work ethics for centuries since God proclaims to “rest the seventh day from all his work.” The emergence of each of the above terms connotes specific characteristics originated in particular periods of time to show a marginal and neglected form of existence. By investigating different manifestations of laziness and their relation with the work logic in phases of history, this thesis aims at presenting laziness as a possible form of resistance to the regime of work--from medieval times, when work was framed by the rigid ideology of Christianity and celebrated in religious terms, to capitalist modern societies, which speak of efficiency, increasing productivity and technological advancement. Emphasis will be placed on the modern times especially since the nineteenth century to examine the prominent changes in working conditions under increasingly structured forms of capitalism, to show how laziness manifests as a resistance that maintain one’s subjectivity in negotiation with the ubiquitous force of work, which has driven most people into conditions of miserable existence. By showing different facets of laziness, particularly focusing on those appearing in modern times, I would like to launch a dynamic dialogue between this concept and that of work, which is understood in terms of activity, and to problematize their dualistic nature so as to expose the arbitrariness of the dominant ideology of work and to show how resistance is always possible. / published_or_final_version / Comparative Literature / Master / Master of Philosophy

Thesis (Th. M.)--Calvin Theological Seminary, 2003. / Abstract. Includes bibliographical references (leaves 71-76).

Thesis (Th. M.)--Calvin Theological Seminary, 2003. / Abstract. Includes bibliographical references (leaves 71-76).

Thesis (Ph. D.)--Ohio State University, 1981. / Includes bibliographical references (leaves 63-68). Available online via OhioLINK's ETD Center.

No description available.

Thesis (DComm)--Stellenbosch University, 1976. / AFRIKAANSE OPSOMMING: sien item vir volteks. / ENGLISH ABSTRACT: see item for full text

O presente trabalho tem como objetivo a compreensão da temática polissêmica da preguiça a partir do referencial teórico da psicanálise. Com a articulação de algumas figuras específicas da preguiça a preguiça-tristeza, a preguiça-heroica e a preguiça-onírica busca-se identificar as relações e os elementos em comum desses fenômenos. Assim, nessa pesquisa confronta-se a preguiça com alguns temas que ajudam a compor o seu significado;a articulação dessa dinâmica em eixos específicos se constrói, ao mesmo tempo, sobre o fundo polissêmico da preguiça, de forma a compor o seu significado segundo as relações que podem ser verificadas da interação entre as figuras e o fundo. A preguiça-tristeza foi uma figura investigada em sua relação com o pecado capital do cristianismo denominado até pelo menos o século XIII como acídia e com a melancolia, tal como descrita na teoria freudiana. A preguiça-heroica, por sua vez, abre a articulação com o universo do trabalho e das utopias, na tentativa de mostrar a existência de uma noção de preguiça que não é avessa à criatividade e à vida, senão à servidão e ao trabalho forçado. Em ambas essas figuras, percebe-se a existência da repetição de dois elementos em comum na preguiça, identificados a partir do referencial teórico adotado, a saber, a fantasia e a regressão. No estudo desses recortes procura-se delimitar alguns conceitos psicanalíticos e a maneira que a psicanálise entende o desenvolvimento do sentido de realidade, de forma a tecer considerações metapsicológicas sobre o assunto. Nesse sentido, o estudo da fantasia e dos princípios do funcionamento psíquico se articulam com algumas considerações a respeito da noção de realidade e das maneiras pelas quais é possível alterá-la. Por último, observa-se a preguiça-onírica como a emergência do exagero cômico da ociosidade festiva, configurando-se como uma fantasia preguiçosa que só pode se formar em momentos de preguiça. Formulação esta, que, aproximada da articulação psicanalítica entre a necessidade do sono para a existência do sonho, possibilita a investigação a respeito do caráter regressivo da preguiça. Nesse último recorte, a regressão é discutida com um enfoque na sua aparição na clínica, no sentido de observar como a preguiça pode ser entendida e manejada nesse dispositivo. Apesar da tentativa de delimitação e do recorte do argumento, considerações pertinentes a uma figura ou eixo surgem nos demais e a forma ensaio é a tentativa de organizar, na forma de um texto, a variedade de significados que esse tema adquire / This work has the objective to understand the polysemy of laziness from the psychoanalytic theoretical framework. Through the observation and description of three specific figures of laziness sad-laziness, heroic-laziness and oniric-laziness are identified the common elements that are present in each of these forms, as well as the relations between them. Therefore, in the present work, the confrontation of laziness with other themes is essential to build its meaning. The articulation of this dynamic in specific axis is made over a more general comprehension of the polysemy of laziness, in order to compose its meaning according to the relations that can be verified from the interaction between the figures and the background. The sad-laziness is a figure investigated in relation with the capital sin of Christianity called until at least the end of the XIII centuryas acedia and with melancholy, as described by Freud. In turn, heroic-laziness opens the universe of articulation between laziness, work and utopia, in the attempt to demonstrate the existence of a certain sense of laziness that is not antagonistic to creativity or to life itself, but to servitude and forced labor. Two elements are present in each of these figures: fantasy and regression. There is an attempt to delimitate some psychoanalytic concepts and the way psychoanalysis understands the development of the sense of reality in order to construct some metapsychological comments on this subject. In this sense, the study of fantasy and of the principles of mental functioning makes it possible to consider the ways and means by which someone can alter reality. Finally, with the oniric-laziness we observe the emergence of a radical and comic form of festive idleness that shapes itself as a lazy fantasy, which can only gain shape from a moment of laziness. This formulation, that is analogically similar to the psychoanalytic assertion that sleep is the condition to dream, guides the investigation of the regressive nature of laziness. This happens with a scope aimed for the problem of clinical regression, in the sense to observe how one can understand and handle laziness in the psychoanalytic device. Despite the attempt to delimitate and to organize the argument in three distinct figures, some comments that are relevant to one axis or figure may appear in the others, and the essay is the form chosen as an attempt to arrange such variety of meanings that laziness can acquire

O presente trabalho tem como objetivo a compreensão da temática polissêmica da preguiça a partir do referencial teórico da psicanálise. Com a articulação de algumas figuras específicas da preguiça a preguiça-tristeza, a preguiça-heroica e a preguiça-onírica busca-se identificar as relações e os elementos em comum desses fenômenos. Assim, nessa pesquisa confronta-se a preguiça com alguns temas que ajudam a compor o seu significado;a articulação dessa dinâmica em eixos específicos se constrói, ao mesmo tempo, sobre o fundo polissêmico da preguiça, de forma a compor o seu significado segundo as relações que podem ser verificadas da interação entre as figuras e o fundo. A preguiça-tristeza foi uma figura investigada em sua relação com o pecado capital do cristianismo denominado até pelo menos o século XIII como acídia e com a melancolia, tal como descrita na teoria freudiana. A preguiça-heroica, por sua vez, abre a articulação com o universo do trabalho e das utopias, na tentativa de mostrar a existência de uma noção de preguiça que não é avessa à criatividade e à vida, senão à servidão e ao trabalho forçado. Em ambas essas figuras, percebe-se a existência da repetição de dois elementos em comum na preguiça, identificados a partir do referencial teórico adotado, a saber, a fantasia e a regressão. No estudo desses recortes procura-se delimitar alguns conceitos psicanalíticos e a maneira que a psicanálise entende o desenvolvimento do sentido de realidade, de forma a tecer considerações metapsicológicas sobre o assunto. Nesse sentido, o estudo da fantasia e dos princípios do funcionamento psíquico se articulam com algumas considerações a respeito da noção de realidade e das maneiras pelas quais é possível alterá-la. Por último, observa-se a preguiça-onírica como a emergência do exagero cômico da ociosidade festiva, configurando-se como uma fantasia preguiçosa que só pode se formar em momentos de preguiça. Formulação esta, que, aproximada da articulação psicanalítica entre a necessidade do sono para a existência do sonho, possibilita a investigação a respeito do caráter regressivo da preguiça. Nesse último recorte, a regressão é discutida com um enfoque na sua aparição na clínica, no sentido de observar como a preguiça pode ser entendida e manejada nesse dispositivo. Apesar da tentativa de delimitação e do recorte do argumento, considerações pertinentes a uma figura ou eixo surgem nos demais e a forma ensaio é a tentativa de organizar, na forma de um texto, a variedade de significados que esse tema adquire / This work has the objective to understand the polysemy of laziness from the psychoanalytic theoretical framework. Through the observation and description of three specific figures of laziness sad-laziness, heroic-laziness and oniric-laziness are identified the common elements that are present in each of these forms, as well as the relations between them. Therefore, in the present work, the confrontation of laziness with other themes is essential to build its meaning. The articulation of this dynamic in specific axis is made over a more general comprehension of the polysemy of laziness, in order to compose its meaning according to the relations that can be verified from the interaction between the figures and the background. The sad-laziness is a figure investigated in relation with the capital sin of Christianity called until at least the end of the XIII centuryas acedia and with melancholy, as described by Freud. In turn, heroic-laziness opens the universe of articulation between laziness, work and utopia, in the attempt to demonstrate the existence of a certain sense of laziness that is not antagonistic to creativity or to life itself, but to servitude and forced labor. Two elements are present in each of these figures: fantasy and regression. There is an attempt to delimitate some psychoanalytic concepts and the way psychoanalysis understands the development of the sense of reality in order to construct some metapsychological comments on this subject. In this sense, the study of fantasy and of the principles of mental functioning makes it possible to consider the ways and means by which someone can alter reality. Finally, with the oniric-laziness we observe the emergence of a radical and comic form of festive idleness that shapes itself as a lazy fantasy, which can only gain shape from a moment of laziness. This formulation, that is analogically similar to the psychoanalytic assertion that sleep is the condition to dream, guides the investigation of the regressive nature of laziness. This happens with a scope aimed for the problem of clinical regression, in the sense to observe how one can understand and handle laziness in the psychoanalytic device. Despite the attempt to delimitate and to organize the argument in three distinct figures, some comments that are relevant to one axis or figure may appear in the others, and the essay is the form chosen as an attempt to arrange such variety of meanings that laziness can acquire

Notre thèse se propose d’étudier l'activité artistique contemporaine au tournant du XXIe siècle par le prisme de l’antagonisme entre travail et paresse. Le travail, autant que la professionnalité, la production et la monstration, par exemple, mais aussi la paresse, l’amateurisme, le dilettantisme ou encore le désœuvrement sont des notions qui questionnent l'activité artistique et que les artistes questionnent. Elles renvoient à la place de l'artiste dans la société, à la liberté et l'oisiveté créatrice que les représentations sociales et culturelles lui confèrent, à son activité comme travail non aliéné, modèle potentiel d'activité humaine. Il s’agit de comprendre l'art dans son étymologie (ars, artis : manière d'être, manière d'agir), de s’attacher aux œuvres d'art comme aux pratiques, aux gestes comme aux processus afin de pointer les enjeux de l’œuvre et de sa représentation, des images et statuts des artistes, du temps et de l'espace de la pratique, des conditions et régimes de celle-ci. / Our thesis proposes to study contemporary artistic activity at the turn of the twenty-first century by the prism of the antagonism between labour and laziness. Labour, as well as professionalism, production and demonstration, for example, but also laziness, amateurism, dilettantism or even idleness, are notions that question artistic activity and that artists question. They refer to the place of the artist in society, the freedom and creative idleness that social and cultural representations confer on him, his activity as a non-alienated work, a potential model of human activity. It is about understanding art in its etymology (ars, artis: way of being, way of acting), to attach ourselves to the works of art as to the practices, the gestures as the processes in order to point the issues of the work and its representation, the images and status of the artists, the time and space of the practice, the conditions and the regimes of this.