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"La théorie c'est bon mais ça n'empêche pas d'exister" : subjective ontology and the ethics of interpretationSzollosy, Michael. January 1997 (has links)
This study seeks to confront the ontological crises of the subject. Through an examination of twentieth century texts (including fiction, autobiography and Freudian case studies), I demonstrate the effects of subjective compliance with disembodied discourses. Using psychoanalytic theory, I ask: What are the ethical limits of interpretation within the psychoanalysis and literary criticism? And what alternative strategies of intersubjective exchange could we employ that would aspire to avoid instances of such hermeneutic tyranny? / Further, what evidence is there that the subject, in the face of overwhelming discursive compliance, continues attempting to realize its ontological status? My hypothesis is that while theory (i.e. discourse) may prove beneficial to the subject, it should not endeavour to prevent the subject itself from Being. Taking subjective ontology, and not liberation or self-representation, as the primary goal of interpretation, I explore means by which we may provide "good enough facilitating environments" for the subject.
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"La théorie c'est bon mais ça n'empêche pas d'exister" : subjective ontology and the ethics of interpretationSzollosy, Michael. January 1997 (has links)
No description available.
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In case of emergency, break glass : ontological metamorphoses in Norwegian and Finnish postmodern literature /Chace, Tara. January 2003 (has links)
Thesis (Ph. D.)--University of Washington, 2003. / Vita. Includes bibliographical references (p. 206-216).
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Priestley, Bridie and Fry the mystery of existence in their dramatic work /Greene, Anne, January 1900 (has links)
Thesis (Ph. D.)--University of Wisconsin, 1957. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 496-516).
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Fictional worlds: ontology in Gilbert Sorrentino's Mulligan Stew.Kelly, John C. (John Christopher), Carleton University. Dissertation. English. January 1992 (has links)
Thesis (M.A.)--Carleton University, 1992. / Also available in electronic format on the Internet.
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La espiral ontologica e intertextual en la poesia de Jose Angel Valente creacion poetica y busqueda intimo-mistica en los albores de la premodernidad /Machin-Lucas, Jorge. January 2005 (has links)
Thesis (Ph. D.)--Ohio State University, 2005. / Available online via OhioLINK's ETD Center; full text release delayed at author's request until 2010 May 13
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Wretched, ambiguous, abject : ordinary ways of being in selected works by Alex La Guma, Bessie Head, and J. M. Coetzee /Drbal, Susanna. January 2005 (has links)
Thesis (M.A.)--Ohio University, June, 2005. / Includes bibliographical references (p. 85-92)
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Wretched, ambiguous, abject ordinary ways of being in selected works by Alex La Guma, Bessie Head, and J. M. Coetzee /Drbal, Susanna. January 2005 (has links)
Thesis (M.A.)--Ohio University, June, 2005. / Title from PDF t.p. Includes bibliographical references (p. 85-92)
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My other - my self: post-Cartesian ontological possibilities in the fiction of J M CoetzeeMfune, Damazio Laston January 2011 (has links)
The central argument of my study is that, among other matters, in his works, J.M. Coetzee could be said to demonstrate that the known Self is an embodied being and is not autonomous. With regard to the latter contention, Coetzee intimates that any two Subjects are implicated in each other’s subjectivities in a reciprocal process that involves what Derek Attridge has called “irruptions of otherness” (2005: xii) into the Subject’s subjectivity. These irruptions, which happen during the encounter, lead to a double loss of autonomy for each Subject and this phenomenon renders the relationship between Subjects non-dichotomus or non-binaric. In other words, the Subject does not produce the contents of his or her consciousness in a sui generis and ex nihilo fashion, and his or her ontological indebtedness to the Other constitutes his or her first loss of autonomy. As for those Others that do possess consciousness, the Subject is implicated in their consciousness and this constitutes the Subject’s second loss of autonomy. These losses counter the near solipsistic Nagelian neo-Cartesianism and paves the way for imagining both intra- and inter-species “intersubjectivity”. It is my view that this double loss of autonomy accounts for the sympathetic and empathetic imagination that we encounter in Coetzee’s fiction. Following Coetzee’s intimations of intersubjectivity through irruptions of otherness, what I see as my contribution to studies on this author’s work through this study is the link I have established between the physicalist strain within the philosophy of mind (whose central thesis is that consciousness is an embodied phenomenon) and a modified Kantian “metaphysics”, especially Immanuel Kant’s conception of concepts as comprising form and content. I have deployed this conception in demonstrating the Subject’s ontological indebtedness to external sources of the content part of consciousness. And, through the Husserlian concept of intentionality, and Kant’s (1929: 27) observation that we cannot have appearances without something that appears, I have linked the Subject to the sources of his or her content and thereby also demonstrated that the Subject is not eternally separated or alienated from those sources. Instead, the Subject is not simply contiguous but coterminous and co-extensive, albeit in a mediated way, with the external sources of the content part of his or her consciousness. Thus, while accepting the thesis of the Other’s radical otherness, I modify the thesis of the Other’s radical exteriority. Ultimately, then, ontologically speaking, the Coetzeean project could be described as one of embodying and grounding the supposedly autonomous, solipsistic and freefloating/disembodied Cartesian Subject. This he does by alerting this Subject, first and foremost, to its embodiedness and, further to that, pointing out its ontological indebtedness to its Others and its implication in the Others’s consciousnesses and so prevent it from continuing with its imperialistic and ecological barbarities. However, ethically speaking, beyond the reciprocal ethics that arises from mutual ontological indebtedness and implication, it is the selflessness that characterises a cruciform logic that comes across as the epitome of Coetzeean ethics.
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Separate and warring selves : identity crises in Africa in Shiva Naipaul's "North of South: an African journey"Coetsee, Jarryd 12 1900 (has links)
Thesis (MA (English Studies))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: This project seeks to analyze the representation of identities in Shiva
Naipaul's travel narrative North of South: An African Journey (1978) as
encoded in the binaries of primitive / traditional; civilized / modern; settler /
native; civic / tribal and neo-colonial / liberated. By analyzing this select series
of identities, this project aims to explore the fractured nature of identity as
constructed in the post-colony. It will argue that the identities are rendered
unstable by the ungrounded nature of the post-colonial space in which they
are located. Naipaul concludes his travel narrative by qualifying the postcolonial
situation as an abortion of Western civilization in the trope of
Conrad's Kurtz. Naipaul implies that any identity in Africa is a simulacrum, a
phantom double, a copy of something that was not there to begin with. He
attempts to articulate the diverse cultures that he encounters as though he
were apart from them without recognizing that he is essentially and
inextricably a part of the various cultural articulations themselves. It is easy to
criticize Naipaul, therefore, as a non-starter. With the advantages of hindsight,
however, it is possible for the contemporary reader to recognize these
instabilities as evidence of the post-modern phenomenon in which reality is
not an absolute. As a modernist writer, Naipaul's efforts to understand these
instabilities of identity as an articulation of culture are circumvented by a
Sisyphean struggle wherein he attempts to establish a sense of ontological
alterity in the narrative yet implicates himself, as well as his invocation of
archival literature and hence his ultimate position of disillusionment,
hopelessness and doom. / AFRIKAANSE OPSOMMING: Hierdie projek poog om die verteenwoordiging van identiteite in Shiva Naipaul
se reisverhaal, North of South: An African Journey (1978), gekodeerd met die
binere van die primitiewe / tradisionele ; beskaafde / moderne; setlaars /
inheemse; staats / etniese; en neo-kolonialisme / vryheid, te analiseer. Deur
die analise van die gekose reeks identiteite, neig die studie om die gebroke
aard van identiteit in In post-koloniale omgewing te ondersoek, en te redeneer
dat die identiteite bemoeilik word deur die ongegronde natuur van die postkoloniale
ruimte waarin hulle voorkom. Naipaul omvat North of South om die
post-kolonialistiese situasie te kwalifiseer as In aborsie van die Westerse
beskawing in die metafoor van Conrad se Kurtz. Naipaul impliseer dat enige
identiteit in Afrika In simulacrum is, In spookbeeld, 'n kopie van iets wat nooit
was nie. Hy poog om die menigte kulture wat hy ondervind te omskryf asof hy
van hulle verwyder is, sonder om te besef dat hy volledig deel uitmaak van die
geleding van hierdie kulture, en dit is daarvolgens maklik om Naipaul as 'n
mislukking te kritiseer. Met die duidelikheid van In moderne leser se terugblik
is dit wei moontlik om hierdie onkonsekwenthede as bewyse te sien van die
post-modernistiese verskynsel waarin realiteit nie In absoluut is nie. As In
modernistiese skrywer is Naipaul se bemoeienis om hierdie onbestendigheid
van identiteit as 'n omskrywing van kultuur te verstaan belemmer deur 'n
Sisyphiesestryd waarin hy poog om In sin van die andersheid van die aard
van die werklikheid in die storielyn te vestig, maar tog impliseer hy homself
asook sy gebruik van argiefmateriaal, en vandaar sy uiteindelike posisie van
ontnugtering, hopeloosheid en verwoesting.
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