This thesis explores the conditions of neoliberal power through the lens of finance as a specific form of social mediation. Based on the recognition that neoliberal financialisation is mediated by financial forms that are characterised by a high degree of abstraction, the conceptualisation proceeds through an immanent critique aimed at tracing out the social sources behind them. In doing so it seeks to uncover the deep structures that make neoliberal power possible yet which tend to remain misrecognised through the refraction produced by its apparent forms. The highly financialised economy of Sweden serves as the concrete case for examining this social phenomenon. Neoliberal power, it is argued, derives its strength from a deepening fetishism that naturalises the alienated condition of the globalised capital relation, ultimately rooted in the way that money absents its own social source. This absenting gives rise to the false but necessary narcissistic social consciousness upon which the process as a whole relies. The absence of a concept of money’s own absenting in theories of neoliberal power tends to reproduce the detotalizing abstraction that the process itself depends on, with implications for the possibility for transformative change.

[pt] Um Deus preocupado com a humanidade reflete sobre a questão da experiência religiosa hodierna. Tem como ponto de partida e preocupação de fundo a emergência atual de uma nova religiosidade cujo influxo no cristianismo vem subtraindo do seguimento concreto de Jesus Cristo a dimensão de solidariedade com o semelhante. Trata-se, com efeito, da atuação crescente do narcisismo e de sua outra face, a indiferença, mutilando a fé cristã. Seguindo o esquema ver-julgar-agir, a presente dissertação contrapõe uma tal religiosidade à compreensão de Edward Schillebeeckx acerca da experiência de Deus vivida por Jesus de Nazaré enquanto servo e anunciador do reino de Deus. O objetivo é responder à pergunta pela contribuição do eminente teólogo para a superação do narcisismo e da indiferença identificados no cristianismo contemporâneo. Finalmente sublinha, à guisa de conclusão, a leitura da experiência de Deus de Jesus como experiência de um Deus preocupado com a humanidade: eis a contribuição fundamental de Schillebeeckx para a superação do narcisismo e da indiferença e, por conseguinte, para o resgate da vivência integral da fé cristã como amor a Deus e amor ao próximo. / [en] A God concerned with humanity reflects on the matter of today´s religious experience. Its starting point and main concerned is the current urge of a new religiosity whose influx into Christianity has been subtracting the dimension of solidarity with the fellow man from the concrete following of Jesus Christ. Indeed, it is about the increasing influence of narcissism and its other face, indifference, which mutilate the Christian faith. By following the seejudge-act scheme, the present dissertation puts such religiosity against Edward Schillebeeckx`s comprehension of the experience of God lived by Jesus of Nazareth as a servant and an announcer of the kingdom of God. Its objective is to answer the question through the contribution of that eminent theologian to overcome the narcissism and the indifference identified in contemporary Christianity. In order to conclude, it finally emphasizes the analysis of Jesus´ experience of God as an experience of a God concerned with the humanity: this is the fundamental contribution of Schillebeeckx to overcome narcissism and indifference and, therefore, to rescue the whole life experience of the Christian faith as love for God and love for the fellow man.

La recherche relatée dans cette thèse est centrée sur la douleur, et spécifiquement la douleur chronique, en tant qu’affectation. Exprimée avec peine ou confusion par des patients souffrant de leur appareil locomoteur et pénalisés dans leur locomotion, il apparaît qu’elle inclut toujours leur vie relationnelle et leur intimité. Après une exploration du phénomène douleur à la lumière des sciences humaines, qui mettent en évidence sa dépendance aux représentations et aux croyances, puis avec l’éclairage des sciences de la vie, et en particulier des neurosciences, une attention spéciale est portée à la connaissance du sujet douloureux, rendue possible par la pratique psychanalytique. Sigmund Freud, depuis ses découvertes de neurologue sur la douleur et jusqu’à ses derniers écrits qui reflètent sa propre expérience, est pris pour guide, avant que ne soient examinées les positions de ses disciples qui ont prolongé son enseignement, les « psychosomaticiens » notamment. Dans le contexte d’une consultation et d’un service hospitalier dédiés à la douleur, par l’écoute de cinq patients reçus pour un premier entretien et deux suivis sur une durée dépassant dix ans, la connaissance de l’affect est rendue possible par son « partage ». D’abord reconnu à des traits posturaux, comportementaux, langagiers, et naturellement dans les dires de ces patients, l’affect douleur s’expérimente dans la relation transféro-contretransférentielle qui s’établit. Celle-ci existe tout autant dans le tête-à-tête des consultations de la douleur que lors des hospitalisations, dans la relation que le patient établit avec le dispositif de soins qui l’accueille, dans le cadre considéré à la fois comme institution, comme équipe de personnes compétentes et dans une temporalité propre au patient. Personnels infirmiers, kinésithérapeutes, ergothérapeutes, techniciens thermaux vivent en continu avec les patients cette circularité relationnelle, à laquelle il faut veiller soigneusement. Il ressort de cette recherche que la douleur ne peut pas être considérée uniquement comme un symptôme à valeur déficitaire. Elle apparaît à la fois comme une sensorialité protectrice, suscitant le lien, avec des difficultés d’autant plus grandes qu’il existe une problématique narcissique identitaire sous-jacente. Le traumatisme repéré comme point initial de la douleur, apparaît généralement comme une réplique de faits antérieurs refoulés ou déniés. La douleur apparaît aussi comme une tentative de symbolisation d’un affect sensoriel dont le brin somatique est prédominant. L’enjeu des soins étant de favoriser la recomposition de cet affect par des soins symbolisants. / The research to be read in this thesis, is refered to pain, especially chronical pain, as an affect. When patients concerned with backache or locomotor disorders express their pain, they always refer to parts of their social and inner life.After a large survey of the pain phenomenon in the light of anthropology and history which emphasizes a dependance to representations and creeds, and then with the results of biology, medecine and neurosciences, a particular attention is paid to the knowledge of the patient as a subject, enabbled by the practice of psychoanalysis.S. Freud, from his first discoveries about pain as a neurologist, until his last writings reflecting his own experience, is taken as a guide, then the disciples are studied, particularly « psychosomatic medecine » followers. Studying the cases of five patients consulting for the first time in a pain unit, and the cases of two persons with more than ten years follow up in the same hospital, leads to know the affect of their pain, after a genuine sharing of it. First recognized in posture, behaviours, ways of speaking, and indeed in the very words of the patients, the affect of pain is experienced as transference-countertransference. This, both in the consulting head to head and in long run hospitalization, when the patient connects himself with the care device, conceived as the whole institution and as the staff of persons competent for his treatment, according to his proper life rhythm. The nurses, physiotherapists, occupational therapists, thermal agents act this large cycle of communication that needs to be ruled carefully.This research leads to avoid considering pain exclusively as a deficital sign of. Pain appears mostly as protective sensoriality and appeal to relationship ; obviously a narcissistic problem would stress its weight ;The trauma, ordinarily considered as the initial point of pain, appears as a retort of previous facts, repressed or denied. Pain also appears as an attempt to symbolise a mainly somatic sensorial affect. The therapists’ challenge is to support the affect reconstruction with symbolizing cares.

Narcissism is increasingly being regarded as one of the biggest socio-cultural problems of the contemporary era. Indeed, recent studies by Baldwin and Stroman (2007) and Buffardi and Campbell (2008), among others, have advanced that new media technologies – in particular social networking websites – have significantly exacerbated the rise and spread of narcissism in contemporary society. Based on this premise, namely that social media provide the perfect platform for the promotion of self-infatuation, this research project will provide a critical analysis of the potential influence of social media in the development of a widespread narcissistic socio-cultural condition. In this regard, claims that increasingly consumerist, individualist and media-saturated societies are nurturing a culture of extreme narcissism, vanity and entitlement, will be examined in relation to an increase in the use of consumerorientated new media technologies. In particular, by examining the structural components of the popular social networking site, Facebook, this treatise will highlight the connection between the use of this form of new media and the engenderment of an acutely consumerist and narcissistic subjectivity – namely, commodity narcissism. That is, by examining the growth of narcissism from the 1940s through to the new millennium, the role of the media, and most recently new media technologies, in the promotion of commodity narcissism will be examined as factors of particular significance in the formation of contemporary subjectivity. In relation to this, the impact of commodity narcissism on the perpetuation and propagation of capitalist isolation, alienation and insecurity will be investigated with a view to exploring the potential impact of such narcissism on the efficacy of the democratic process. Finally, some remedial measures, which co-opt rather than negate such social media, will be proposed.

This thesis provides a systematic comparison and analysis on violent and non-violent new religious movements. The purpose of using a meta-analysis as the methodological tool for this research project is that it offers a systematic presentation and synthesis of the characteristics and findings from academic studies that exist on each new religious movement. Of importance is that each study, from the fields of sociology, social psychology and religious studies offers differing truths about each of the NRMs as they each only examine certain characteristics. As these disciplines have a high level of theories, this project utilizes a “measure driven” approach, “in which iterative searches and new computerized search techniques are used to increase the range of publications found (and thus the range of possible analyses) and to traverse time and disciplinary boundaries” (Roelfs et al 2013: 75). This analysis pools together all existing facts to provide a larger estimate of the "unknown common truths" about each movement and provide a fuller picture of the movements and their leaders. By combining studies of new religious movements that are prone to violence with studies of new religious movements that remain peaceful, this meta-analysis will increase the sample size and the power to study effects that may lead to the answer: why do some new religious movements become violent. The general consensus among the research literature has distilled three salient aggregates associated with new religious groups that have become violent: a) each group possessed an apocalyptic worldview; b) each group maintained an organizational structure predicated on charismatic leadership and authority whereby a potent connection between the charismatic leader and devotee was forged; and c) each group established firm social boundaries demarcating the separation between the group and the wider social milieu resulting in social isolation. However, though these attributes were present in and common to all the groups that became violent, they continue to remain insufficient and fail to adequately illustrate why certain new religions become violent. The most notable cases of NRMs that have been mobilized to violence that are analyzed include: the Peoples' Temple, The Order of the Solar Temple, Aum Shinrikyo, the Movement for the Restoration of the Ten Commandments, the Branch Davidians, Rajneeshpuaram, The Church of the Lamb of God, Heaven's Gate and Scientology. These religious movements are compared and analyzed in relation to groups that have not become violent: the early Unification Church, Sikh Dharma/3HO, Chen Tao, Church Universal and Triumphant (CUT), and Concerned Christians. By analyzing fourteen individual movements that demonstrate the three central aggregates found specifically in violent movements, hopefully this meta-analysis has overcome the problem of small sample sizes, in order to better detect internal and external effects that can explain why some NRMs become violent.

This work starts with a reading of contemporary ideas based largely on the Society of the Spectacle, of Guy Debord, and the world governed by the simulacra, of Jean Baudrillard, and its implications for a fundamental constituent of the psyche: the narcissism. For this, we begin with a definition of the concept of narcissism in the text of Sigmund Freud, with the importance of this stage is in the formation of Ego and the establishment of the place of otherness and relations with the world. Then, we explain the main ideas about the spectacle in Debord's text, and simulacra, in some texts of Baudrillard, characterizing them and discussing such ideas with the contemporary. Finally, we try to establish points of contact or seek to understand the possible influence that the shows and exercises are in the way it is currently constituted narcissism. To cope with this task, use some authors who have thought nowadays, the main one being André Green, and his idea of negative narcissism. Thus, this narcissism that we find in the shadow of the spectacle and the simulacrum has complications relating to: an Ego ideal weakened in favor of an ideal Ego highly linked to consumerism; a spectacular view of the imperative that Ego should be better than the [of] others; and an experience of the body as another object to be exchanged. Such changes in narcissism showed a decrease of its influence by Eros and the life‟s instincts to an increasing predominance of Thanatos and death‟s instincts. / Esta dissertação parte de uma leitura da contemporaneidade baseada principalmente nas ideias de sociedade do espetáculo, de Guy Debord, e do mundo regido pelos simulacros, de Jean Baudrillard, e de suas implicações num constituinte fundamental do psiquismo: o narcisismo. Para isto, partimos de uma delimitação da noção de narcisismo no texto de Sigmund Freud, da importância que este estádio tem na constituição do Eu e no estabelecimento do lugar da alteridade e relações com o mundo. Depois, explanamos as principais ideias sobre o espetáculo no texto de Debord, e de simulacro, em alguns textos de Baudrillard, caracterizando-as e problematizando tais noções com a contemporaneidade. Por fim, tentamos estabelecer pontos de contatos ou procurar entender possíveis influências que os espetáculos e simulacros têm no modo como se é constituído o narcisismo atualmente. Para dar conta desta tarefa, utilizaremos alguns autores que vêm pensando a contemporaneidade, sendo o principal André Green, e sua ideia de narcisismo negativo. Assim, este narcisismo que encontramos sob a sombra do espetáculo e do simulacro apresenta complicações em relação à: um ideal do Eu enfraquecido em favorecimento de um Eu ideal extremamente vinculado ao consumismo; um imperativo da exibição espetacular do Eu que deve ser melhor que os [dos] outros; e uma vivência do corpo como mais um objeto a ser trocado. Tais mudanças no narcisismo revelam a diminuição de sua influência por Eros e pelas pulsões de vida para um predomínio cada vez maior de Tanatos e das pulsões de morte.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-07T13:05:45Z No. of bitstreams: 1 fernandomoysesgaio.pdf: 980289 bytes, checksum: 5699c73e78c4e598d713306f60f273e7 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-25T16:43:48Z (GMT) No. of bitstreams: 1 fernandomoysesgaio.pdf: 980289 bytes, checksum: 5699c73e78c4e598d713306f60f273e7 (MD5) / Made available in DSpace on 2016-01-25T16:43:48Z (GMT). No. of bitstreams: 1 fernandomoysesgaio.pdf: 980289 bytes, checksum: 5699c73e78c4e598d713306f60f273e7 (MD5) Previous issue date: 2015-02-09 / A indagação deste estudo parte da constatação de que Freud atribui uma origem narcísica ao eu, e, ao mesmo tempo, refere-se ao eu como um eu corporal. Essa afirmação coloca em questão a relação do narcisismo com a corporeidade, que não é explicitamente tematizada em sua obra, aparecendo sempre de forma dispersa ao longo de seu desenvolvimento. As referências a respeito do tema do narcisismo em suas obras revelam, além disso, uma contínua evolução do seu conceito. Neste estudo, acompanha-se primeiro, o processo de formação do conceito de narcisismo na obra freudiana. Depois, são abordados quatro temas específicos que estão diretamente ligados à questão da corporeidade em Freud: esquizofrenia, hipocondria, conversão e erogeneidade. A análise destes temas é a via para a discussão das relações entre a teoria do narcisismo e a abordagem da corporeidade em Freud. / This study starts from Freud’s attribution of a narcissistic origin to the ego. At the same time, he refers to the ego as a bodily ego. This statement puts into question the relationship between narcissism and corporeality, which is not explicitly developed in his work, always appearing in a dispersed way throughout its development. His references to narcissism reveal, moreover, a continuous evolution of this concept. In this study, we first follow the evolution of the concept of narcissism in Freud´s work.. Next, four specific themes that are directly linked to the issue of embodiment in Freud are addressed, namely: schizophrenia, hypochondriasis, conversion and erogeneity. The analysis of these themes is the way for the discussion of the relationship between the theory of narcissism and the approach to embodiment in Freud’s work.

The overall purpose of the study is to investigate narcissistic leadership in the Swedish Armed Forces. Since research on narcissism in the Swedish Armed Forces is an unexplored area the research design has an open and unconditional attitude to the research area. This open and explorative approach is achieved through using the method Grounded Theory. The results show that the informants have experienced narcissistic leadership in the Swedish Armed Forces. In addition, the results indicate that such leadership, from a career point of view, can be competitive, but over time is doomed to fail. The empirical data illustrates examples of that military leaders with narcissistic personality traits can advance in the hierarchy and potentially cause harm to the organization. Empirical data also indicates that there are many difficulties associated with identifying narcissists in the Swedish Armed Forces. This can possibly be correlated with the fact that the traits associated with grandiose narcissism substantially overlaps with what we think of as transformational leadership. The aim of the study is relevant since destructive narcissistic leaders annually lead several companies and organizations to ruin, causing great expense and much suffering among their followers.

No description available.

[pt] Esta dissertação de mestrado pretende discutir a parentalidade após o divórcio e suas repercussões na vida dos filhos. A partir das transformações nas configurações da família contemporânea, investigaram-se as consequências psíquicas do fim da conjugalidade no sujeito, em relação ao seu narcisismo e à possibilidade de elaboração da separação. Desenvolveu-se uma pesquisa qualitativa com quatro pais e quatro mães separados, baseada na realização de entrevistas semiestruturadas. Os resultados foram analisados de acordo com o método de análise de conteúdo. Verificou-se que a separação pode ser uma grande ferida no amor próprio dos membros do ex-casal, dificultando a vivência do luto pelo fim do casamento. Nesse contexto, as fronteiras entre a conjugalidade e a parentalidade ficam pouco delimitadas, afetando a relação com os filhos. Evidenciou-se que a forma na qual o divórcio foi vivido, individualmente, impacta as possibilidades de reorganização familiar após a ruptura. Nesse sentido, a coparentalidade se mostrou potencialmente difícil de ser exercida, implicando em grandes transformações na vida dos filhos. / [en] The purpose of this master s thesis is to discuss parenting after divorce and its repercussions in the children s lives. Taking into account the transformations in contemporary family settings, the study investigates the psychic consequences of the end of marital relations upon the subject, regarding his/her narcissism and the possibility of elaborating the separation. The author conducted a qualitative research with four fathers and four mothers, performing semi-structured interviews and studying the results using the content analysis method. Findings indicate that the separation may inflict a major wound in the self-love of former members of the couple, hindering the grieving process caused by the end of marriage. In this context, the boundaries between marital relations and parenting became unclear, affecting parent-child relations. Evidence shows that the way in which subjects experience divorce, individually, has an impact on the possibilities of family reorganization after the breakup. In this sense, co-parenting seemed potentially difficult, involving major transformations in the children s lives.