Thesis (Ph. D.)--Duquesne University, 2004. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 117-118).

La vision de la Grèce antique de Pasolini est une vision barbare parce que le cinéasterefuse toute idéalisation néoclassique. Une telle vision de l’antiquité était déjà répondue dans laculture européenne à travers les textes de Nietzsche. Pasolini est inspiré particulièrement pardeux disciplines auxquelles il se réfère souvent : l’anthropologie et la psychanalyse.A une thématique barbare correspond aussi, chez le cinéaste italien, un environnementbarbare, avec l’accord entre la forme de l’expression et la forme du contenu. Pasolini rejette lareconstitution archéologique : à la luminosité aveuglante du Maroc (où est tournée la partiemythique d’OEdipe roi), à l’architecture archaïque de pierre de la Cappadoce (la Colchide deMédée), aux remparts d’une ville syrienne d’Alep (Corinthe dans Médée), le cinéaste associe descostumes dans lesquels s’inscrivent de différentes cultures archaïques, et des musiquesprovenant pour la plupart des pays non-occidentaux (africaines, tibétaines, japonaises,roumaines).Avec la pratique de la contamination et du pastiche, Pasolini souhaite recréer le langageintemporel du mythe, le langage primaire dans lequel s’inscrit la civilisation paysanne. Cetterelation entre le mythe grec et le monde rural s’articule principalement autour de la notion decyclicité. / Pasolini’s vision of ancient Greece is barbaric because the filmmaker refuses any neoclassicalidealization. This vision of antiquity was already famous in European culture through the textsof Nietzsche. Pasolini is particularly inspired by two disciplines he often refers to : anthropologyand psychoanalysis.The barbarian theme is also linked to a barbaric environment, with agreement between the formof expression and form of content. Pasolini rejects archaeological reconstruction. He combinesblinding brightness of Morocco (were the mythical part of the Oedipus Rex is turned), archaicarchitecture in stone of Cappadocia (Colchis in Medea), and the ramparts of a Syrian city Aleppo(Corinth in Medea) with costumes from different archaic cultures and music mostly from non-Western countries (African, Tibetan, Japanese, Romanian).With the practice of contamination and pastiche, Pasolini wants to recreate the timelesslanguage of myth, the primary language of the peasant civilization. The relationship between theGreek myth and the rural world revolves mainly around the notion of cyclicity.

Temos verificado, desde algum tempo, um crescente número de estudos voltados para a adolescência. Há quem classifique a modernidade como um tempo adolescente, cujo modelo de referência é a adolescência. Observamos que muitos dos comportamentos apresentados por alguns adultos são imitações dos encontrados nos adolescentes. Com a falência da função paterna, o processo adolescente tem se alongado através dos tempos, bem como, temos visto novas formas de manifestações sintomáticas características dessa idade. Com a descoberta do complexo de Édipo, a adolescência perde a importância que tivera no início da construção da psicanálise. Vemos ela reaparecer nos Três Ensaios (1905) como última etapa da sexualidade e é eleita, por Freud, como lugar de uma das mais difíceis e dolorosas tarefas que se deve empreender, ou seja, o desligamento das figuras parentais. Nosso objetivo nesse trabalho é eleger a adolescência como tempo de re- significação edípica, resgatando-a da obra freudiana, transformando-a num conceito operante, a partir das contribuições trazidas por Lacan à psicanálise, para oferecer-lhes um estatuto metapsicológico. Essa construção teórica possibilitará dar um lugar de destaque à adolescência na psicanálise, visto que não podemos negar sua existência nos fenômenos contemporâneos / It has been verified in literature a growing number of studies concerning adolescence. One may classify modernity as an adolescent time whose model is adolescence. It has been observed that a great number of the behaviors presented by some adults are actually imitations of those found in adolescents. With the failure of the parental function, the adolescence process has been lengthened throughout the times and also new forms of symptomatic manifestations characteristic of this period have been observed. With the discovery of the oedipus complex, adolescence loses the importance it has had at the begining of the psychoanalysis construction. It reappears at Three Essays on the Theory of Sexuality (1905) as the last stage of sexuality and it is assigned by Freud to be the place where one of the hardest and most painful tasks are to be endured: the detachment from the parental figures. In the present work adolescence is chosen as an oedipal re-signification time, recovering from freudian works and transforming it in an operant concept considering Lacans contributions to psychoanalysis, with the purpose of offering a metapsychological statute. This theoretical construction will make possible to give emphasis to adolescence in psychoanalysis given that we cannot deny its existence is contemporary phenomena

O objetivo principal da dissertação é problematizar, a partir de textos de Freud, o prolongamento de expectativas e fantasias próprias da infância em aspectos sociais e políticos da vida adulta. Para tanto, as relações interpessoais são consideradas mediante dois pontos de vista da teoria freudiana, a saber, o do desenvolvimento individual e das relações e estruturas sociais. Como pano de fundo para tal problemática, são abordadas a experiência edípica infantil e a situação de desamparo como base das repetições que perseguem o neurótico, ocasionadas por uma trajetória de vida em parte desconhecida, por determinações inconscientes e herdadas, por fantasias e expectativas projetadas na alteridade, de modo que estes fenômenos são vividos como necessários pelo ser humano. Além disso, os sentimentos de medo, angústia e culpa, além da procura por uma autoridade que forneça segurança e proteção, encontram continuidade em situações e figuras sociais e políticas, influenciando na estrutura do Estado e da sociedade de forma ampla, tal como aparece na cosmovisão religiosa. Em contraposição a este prolongamento da infância na vida adulta, questiona-se a possibilidade da clínica freudiana em se aproximar da \"cosmovisão científica\" mediante seu objetivo de problematizar tais prolongamentos e repetições ao compreender o sintoma como Nachträglichkeit e como unheimlich. Com isso, no trabalho analítico encontramos a assunção do desamparo, uma organização pulsional singular e o acolhimento de vivências contingentes sem que haja uma quebra na estrutura psíquica do indivíduo / The main objective of this dissertation is to discuss, in the Freudian theory, the prolongation of expectations and fantasies from childhood existents in social and political aspects of adult life. To do so, interpersonal relationships are considered by two points of view: the individual development and the social relations and structures. As background for such problems, the oedipal experience and the situation of helplessness are mentioned as some ways of dealing with the repetitions that persecute the neurotic, occasioned by an unknown life trajectory, by unconscious and inherited determinations, by costumes and expectations projected on the otherness: all these events are experienced as a necessity by the human being. Additionally, the feelings of fear, anguish and guilt (and also the search for an authority to provide security and protection) find continuity in social and political figures and situations, influencing the structure of the state and society as it appears in the Freud\'s \"religious world-view\". In contrast to this prolongation of childhood into adulthood, we question the possibility of Freudian clinic in approaching the \"scientific world-view\" to problematize such extensions and repetitions. Therefore, we understand the symptom as Nachträglichkeit and unheimlich, leading to an assumption of helplessness, a singular instinct\'s (Trieb) organization and reception of contingent experiences without any break in the psychic structure of the human individual

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-07-26T18:17:18Z No. of bitstreams: 1 rafaelleopoldo.pdf: 2583906 bytes, checksum: 56c51a04683d46beb28399ab1438c4fa (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-27T11:31:15Z (GMT) No. of bitstreams: 1 rafaelleopoldo.pdf: 2583906 bytes, checksum: 56c51a04683d46beb28399ab1438c4fa (MD5) / Made available in DSpace on 2016-07-27T11:31:15Z (GMT). No. of bitstreams: 1 rafaelleopoldo.pdf: 2583906 bytes, checksum: 56c51a04683d46beb28399ab1438c4fa (MD5) Previous issue date: 2015 / OBJETIVO: O principal objetivo deste trabalho é fazer um levantamento da crítica dos filósofos Gilles Deleuze e Félix Guattari ao psicanalista Sigmund Freud. Antes de adentramos neste principal objetivo, no entanto, perpassamos brevemente a constituição da Filosofia da Psicanálise, posto que este trabalho se encontra nesta linha de pesquisa. Colocado este elemento é analisado um pouco da história da psicanálise para compreendermos o local que Deleuze e Guattari se encontram. Diante destes pontos introdutórios nos voltamos a obra O Anti-Édipo: capitalismo e esquizofrenia. Neste livro delimitamos a crítica a psicanálise em seus principais elementos. Exposta a análise dos filósofos da obra freudiana fazemos um segundo movimento que é uma análise dos textos de Freud. Esta análise tenta perpassar e reconstituir os principais conceitos criticados pelos filósofos como, por exemplo, o desejo, o inconsciente, o complexo de Édipo e a castração. Esta reconstituição dos conceitos freudianos se dá na medida do possível sem a lente deleuzo-guattariana. Assim sendo, é admissível fazermos um terceiro movimento que é pensar a crítica de Deleuze e Guattari a Freud. / Objective: The main objective of this work is to analyze the critic of Gilles Deleuze and Felix Guattari to Sigmund Freud work. However, before we enter this main goal, we briefly see the constitution of Philosophy of Psychoanalysis, since this work is in this line of research. Set this point we see part of the history of psychoanalysis to understand the place of Deleuze and Guattari on it. After these introductory points we turn to the book Anti-Oedipus: capitalism and squizophrenia. In this book we delimit the criticism of psychoanalysis in its main elements. Exposed the analysis of Freud’s work made by the philosophers we make a second movement that is analyze Freud’s work. This analysis attempts to pervade and replenish the mains concepts criticized, for example, the desire, the unconscious, the Oedipus complex and Castration. This reconstitution of Freudian concepts is given as far as possible without the Deleuze-guattarian lens. Now, we have the possibility of one third movement that is to think the criticism of Deleuze and Guattari to Freud.

D.H. Lawrence’s novel Sons and Lovers, written in 1913 is an autobiographical novel that captures the Morel’s disharmonious family situation. Critics have many times looked at Mr. Morel and his behavior to offer an explanation for the disharmony. However, by applying a historical and socioeconomic, gender and psychoanalytical perspective to an analysis of Mrs. Morel this analysis will focus on her many actions and behavior in an attempt to offer another explanation for the disharmony in the narrative. The analysis will mainly focus on her relationship with her sons, especially Paul. The conclusion of the analysis shows that Mrs. Morel through her over attached relationship with Paul led to three main consequences: his mental downfall, his incapability to have normal relationships, and the collapse of his individuality.

This essay analyzes Esther Greenwood’s identity crisis, mental illness, and recovery in Sylvia Plath’s novel The Bell Jar (1963) from a feminist psychoanalytic perspective. The purpose is to understand the cultural and psychological mechanisms behind the main character’s situation. Esther is a talented and hardworking student who dreams of a literary career in 1950’s America. At the age of nineteen, events and realizations launch Esther into an identity crisis that leads to severe depression. Why she falls ill, and the nature of her illness and recovery, are up for interpretation. The thesis of this essay is that Esther Greenwood’s identity crisis, mental illness, and recovery can be explained using a feminist interpretation of Freud’s theories of hysteria and melancholia, and the development of the differences between the sexes, which includes the Freudian concepts of castration, bisexuality, and the Oedipus complex.

O presente trabalho se propõe a pesquisar a gênese do conceito de superego na clínica e na metapsicologia freudiana. Partindo do sofrimento relacionado aos conflitos morais, esta dissertação acompanha a formulação do complexo de Édipo e da noção de identificação, e, estendendo-se até a segunda tópica, evidencia a relação do conceito de superego com a pulsão de morte. Neste percurso a dimensão cruel do superego é enfatizada. Por fim, questiona-se a possibilidade de conceituação de uma face benevolente do superego analisando os mecanismos presentes no humor / This study aims to investigate the genesis of the concept of superego in Freudian clinic and metapsychology. Starting from the suffering related to moral conflicts, this dissertation follows the formulation of the Oedipus complex and the notion of identification, and extending up to the second topic, shows the relationship of the concept of superego with the death drive. In this way the cruel dimension of the superego is emphasized. The final issue refers to the possibility of a conceptualization of a benevolent face of the superego, analyzing the mechanisms present in the humor

O presente trabalho se propõe a pesquisar a gênese do conceito de superego na clínica e na metapsicologia freudiana. Partindo do sofrimento relacionado aos conflitos morais, esta dissertação acompanha a formulação do complexo de Édipo e da noção de identificação, e, estendendo-se até a segunda tópica, evidencia a relação do conceito de superego com a pulsão de morte. Neste percurso a dimensão cruel do superego é enfatizada. Por fim, questiona-se a possibilidade de conceituação de uma face benevolente do superego analisando os mecanismos presentes no humor / This study aims to investigate the genesis of the concept of superego in Freudian clinic and metapsychology. Starting from the suffering related to moral conflicts, this dissertation follows the formulation of the Oedipus complex and the notion of identification, and extending up to the second topic, shows the relationship of the concept of superego with the death drive. In this way the cruel dimension of the superego is emphasized. The final issue refers to the possibility of a conceptualization of a benevolent face of the superego, analyzing the mechanisms present in the humor

This thesis aims at exploring the consequences of migration in Jhumpa Lahirir¡¦s novel The Namesake. Set in India and America, the story represents such immigrant experiences as the clash of cultures, the conflicts of assimilation, and the tangled ties between generations. In addition to introduction and conclusion, the thesis consists of three chapters, devoted respectively to issues of nostalgia, identity, and cultural hybridity. Chapter One explores the way nostalgia affects the Ganguli family in their daily life, including such aspects as food, clothing, their circle of friends, festivals and celebrations. To analyze Indian immigrants¡¦ longing for home and their attempts to retain homeland culture, I employ Svetlana Boym¡¦s theory on nostalgia, wherein two kinds of nostalgia are distinguished: the restorative and the reflective. Chapter Two focuses on immigrants¡¦ identity formation. The process of identity formation is associated with naming and generational problems. I adopt the Freudian theory of the Oedipus complex to explain the father-son conflicts: how the protagonist defies his father as well as the name given by him. Then, drawing upon Cathy Caruth¡¦s concept of traumatic awakening, I trace how the protagonist reconciles with his father and reaches maturity. Chapter Three examines how immigrants come to invent a hybrid cultural identity. I employ Homi Bhabha¡¦s concepts of in-bewteenness and the Third Space to point out the interplay of the Bengali heritage and the dominant American culture, which results in the phenomenon of a new, dynamic, and mixed culture. With globalization, borders and boundaries are constantly changing so that migration comes to be typical of human condition. In this sense, the immigrant experience stated in The Namesake foregrounds problems which might be encountered by all diasporas.