Buddhist forms of “ethical advice”—instructions that address life’s problems and offer methods for alleviating them—are widespread in Buddhist literary history. This dissertation studies four such works, all written by the nineteenth-century Tibetan teacher Dza Patrul Rinpoche (Rdza dpal sprul O rgyan 'jigs med chos kyi dbang po, 1808-1877). I provide a rhetorical analysis of these compositions and endeavor to show how each aspires to reach outside of itself to act on its respective audience. The compositions do so, I argue, by deploying special literary devices that encourage their audiences to invest themselves, emotionally and imaginatively, in the practices of self-development that the works themselves advocate. The aim of the project is to use Patrul’s writing as a case study to suggest modes of analysis that can offer us insight into the ways in which specially designed modes of writing enable moral self-cultivation. The dissertation specifically addresses the relationship between the recurring themes of singularity, performativity and reflexivity as they appear in Patrul’s advice writings. I argue that these compositions employ discursive devices that play on their audience’s feelings and expectations, aspiring to generate affective responses that range from utter hopelessness to profound relief. They employ expositional strategies designed to compel their audiences to imagine familiar practices anew. Finally, their performative character calls attention to the status of Patrul, the model author, as a singularly capable and skillful teacher. The reflexive nature of Patrul’s works thereby serves to provoke the implied audience’s imagination about “Patrul” the heroically talented teacher. These self-reflexive writings also act as devices for Patrul’s own self-transformation. They are sites of imagination, opportunities for Patrul to enact a self-creation via the medium of advice writing. Patrul’s compositions not only aspire to work on their audience. They, in and of themselves, constitute transformative work for Patrul.

LOPES, Camila Pessoa. O espírito livre em Nietzsche. 2007. 139f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2007. / Submitted by Gustavo Daher (gdaherufc@hotmail.com) on 2017-09-27T12:47:36Z No. of bitstreams: 1 2007_dis_cplopes.pdf: 964244 bytes, checksum: c79a2baa30cf663c2aad912645d8347c (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2017-09-29T13:49:38Z (GMT) No. of bitstreams: 1 2007_dis_cplopes.pdf: 964244 bytes, checksum: c79a2baa30cf663c2aad912645d8347c (MD5) / Made available in DSpace on 2017-09-29T13:49:38Z (GMT). No. of bitstreams: 1 2007_dis_cplopes.pdf: 964244 bytes, checksum: c79a2baa30cf663c2aad912645d8347c (MD5) Previous issue date: 2007 / The objective of the present work is to explore Nietzsche’s concept of free spirit. To comprehend that concept we will first atempt to understand the distinction Nietzsche establishes between romantic pessimism end dionisiac pessimism and, therefor, Nietzsche’s description of the two types of pessimists in humanity, those suffering an impoverishment of life and those suffering an abundance of life. Breaking from the philosophy of Schopenhauer, Nietzsche invents the free spirits to whom he dedicates his philosophy. Nietzsche calls them the philosophers of the future, those who will have the inclination to comprehend what is perspectivism in each evaluation, as well as to apprehend the necessary injustice of all pros and cons. They must take into account the problem of hierarchy, in others words, that which throughout history we learned to feel as worth. Self cultivation, therefor, implicates the flowering of the free spirit. To achieve this, cultural conditions are mixed with aspects of instinctive life singularities that result in the modeling, the formation of the spirit. “Free spirit’s natural history” is a laconic fragment that gives us the opportunity to issue a commentary about the morality of customs and the history of moral feelings. Convinced of this invention, it is apprehend that Nietzsche’s philosophy constantly imposes the contrast between the individual and the politic, thus revealing the necessity to affirm it vehemently as an alternative to any situation that does not consider the possibilities of individual growth, or that weakens individual nature, both situations verified and proved with the nihilism of modern ideas. With the free spirit one hopes to take a step forward into the knowledge and the overcoming of moral. / O presente trabalho tem por objetivo explorar o que Nietzsche conceitua como espírito livre. Para a compreensão desse conceito, em primeiro lugar procuraremos compreender a distinção feita por ele entre pessimismo romântico e pessimismo dionisíaco e, por conseguinte, sua descrição sobre os dois tipos de pessimistas na humanidade, aqueles que sofrem de empobrecimento e aqueles que sofrem de abundância de vida. Rompendo com a filosofia de Schopenhauer, Nietzsche inventa os espíritos livres e a eles dedica sua filosofia. Ele os chama de filósofos do futuro, aqueles que terão o pendor para compreender o que é perspectivista em cada valoração, como também, para apreender a injustiça necessária de todo pró e contra. Eles devem olhar o problema da hierarquia, ou seja, aquilo que durante a história aprendemos a sentir como valor. O cultivo de si, portanto, implica o florescimento do espírito livre. Para tanto as condições da cultura são mescladas a aspectos da singularidade da vida instintiva que acabam por modelar, por formar o espírito. “A história natural do espírito livre” é um lacônico fragmento que enseja o comentário sobre a moralidade dos costumes e a história dos sentimentos morais. Certos dessa invenção, apreende-se que a filosofia de Nietzsche põe constantemente o contraste entre o individual e o político, revelando-se assim a necessidade de afirmá-la de forma contundente, como uma alternativa à qualquer situação que desconsidera as possibilidades de crescimento individual ou que enfraqueça a natureza do indivíduo, ambas situações constatadas e constatáveis com o niilismo das idéias modernas. Com o espírito livre espera-se um passo avante no conhecimento e a superação da moral.

Esta pesquisa propõe-se investigar o romance Os anos de aprendizado de Wilhelm Meister, de Johann Wolfgang von Goethe (1749-1832), publicado em 1796. Nosso objetivo é realizar, com a análise do romance, uma reconstrução sociológica da noção de formação do indivíduo expressa na obra, articulando-a com o processo de emeregência da noção moderna de liberdade individual. Para tanto, recorre-se a três conceitos-chave do pensamento de Georg Simmel: o conceito de cultura, individualismo quantitativo e individualismo qualitativo. Ao relacionar o enredo do romance com as transformações na estrutura social ocorridas nos séculos XVIII e XIX, as quais são analisadas a partir dos conceitos de Simmel, nosso objetivo é esclarecer a visão de modernidade que se apresenta na obra de Goethe, bem o seu potencial crítico relativo à questão da liberdade individual. / This research aims to investigate the novel Wilhelm Meisters Apprenticeship by Johann Wolfgang von Goethe (1749-1832), published in 1796. Our goal is to build, with the analysis of the novel, a sociological reconstruction from the idea of individual self-cultivation which the novel express and articulate this idea with the process of construction of the modern individual freedom ideal. To perform that, this research uses three key-concepts from Georg Simmel: the concept of culture, quantitative individualism and qualitative individualism. By relating the novels story with the changes of the social structure in the XVIII and XIX centuries, our objective is to clarify the vision of modernity from Goethes novel, as well explore its critical potential on the subject of individual freedom.

Esta pesquisa propõe-se investigar o romance Os anos de aprendizado de Wilhelm Meister, de Johann Wolfgang von Goethe (1749-1832), publicado em 1796. Nosso objetivo é realizar, com a análise do romance, uma reconstrução sociológica da noção de formação do indivíduo expressa na obra, articulando-a com o processo de emeregência da noção moderna de liberdade individual. Para tanto, recorre-se a três conceitos-chave do pensamento de Georg Simmel: o conceito de cultura, individualismo quantitativo e individualismo qualitativo. Ao relacionar o enredo do romance com as transformações na estrutura social ocorridas nos séculos XVIII e XIX, as quais são analisadas a partir dos conceitos de Simmel, nosso objetivo é esclarecer a visão de modernidade que se apresenta na obra de Goethe, bem o seu potencial crítico relativo à questão da liberdade individual. / This research aims to investigate the novel Wilhelm Meisters Apprenticeship by Johann Wolfgang von Goethe (1749-1832), published in 1796. Our goal is to build, with the analysis of the novel, a sociological reconstruction from the idea of individual self-cultivation which the novel express and articulate this idea with the process of construction of the modern individual freedom ideal. To perform that, this research uses three key-concepts from Georg Simmel: the concept of culture, quantitative individualism and qualitative individualism. By relating the novels story with the changes of the social structure in the XVIII and XIX centuries, our objective is to clarify the vision of modernity from Goethes novel, as well explore its critical potential on the subject of individual freedom.

abstract: This dissertation aims to explore the diverse ways in which piety is conceptualized and cultivated by highly-educated Muslim women in Turkey. These women hold active positions within the secular-public sphere while trying to keep their aim of becoming pious in their own way, in relation to their subjective understanding of piety. After a detailed analysis of the formation of the secular modern public sphere in Turkey, in relation to the questions of modernity, nation-building, secularism, Islamism, and the gender relations, it gives an account of the individual routes taken by the highly educated professional women to particular aspirations of piety. The individual stories are designed to show the arbitrariness of many modern binary oppositions such as modern vs. traditional, secular vs. religious, liberated vs. oppressed, individual vs. communal, and etc. These individual routes are also analyzed within a collective framework through an analysis of the activities of two women's NGO's addressing at their attempt of building a collective attitude toward the secular-liberal conception of gender and sexuality. Finally the dissertation argues that Turkey has the capacity to deconstruct the aforementioned binary categories with its macro-level sociopolitical experience, and the micro-level everyday life experiences of ordinary people. It also reveals that piety cannot be measured with outward expressions, or thought as a sociopolitical categorization. Because just like secularism, piety has also the capacity to penetrate into the everyday lives of people from diverse sociopolitical backgrounds, which opens up possibilities of rethinking the religious-secular divide, and all the other binaries that come with it. / Dissertation/Thesis / Ph.D. Religious Studies 2012

nÃo hà / O presente trabalho tem por objetivo explorar o que Nietzsche conceitua como espÃrito livre. Para a compreensÃo desse conceito, em primeiro lugar procuraremos compreender a distinÃÃo feita por ele entre pessimismo romÃntico e pessimismo dionisÃaco e, por conseguinte, sua descriÃÃo sobre os dois tipos de pessimistas na humanidade, aqueles que sofrem de empobrecimento e aqueles que sofrem de abundÃncia de vida. Rompendo com a filosofia de Schopenhauer, Nietzsche inventa os espÃritos livres e a eles dedica sua filosofia. Ele os chama de filÃsofos do futuro, aqueles que terÃo o pendor para compreender o que à perspectivista em cada valoraÃÃo, como tambÃm, para apreender a injustiÃa necessÃria de todo prà e contra. Eles devem olhar o problema da hierarquia, ou seja, aquilo que durante a histÃria aprendemos a sentir como valor. O cultivo de si, portanto, implica o florescimento do espÃrito livre. Para tanto as condiÃÃes da cultura sÃo mescladas a aspectos da singularidade da vida instintiva que acabam por modelar, por formar o espÃrito. âA histÃria natural do espÃrito livreâ à um lacÃnico fragmento que enseja o comentÃrio sobre a moralidade dos costumes e a histÃria dos sentimentos morais. Certos dessa invenÃÃo, apreende-se que a filosofia de Nietzsche pÃe constantemente o contraste entre o individual e o polÃtico, revelando-se assim a necessidade de afirmÃ-la de forma contundente, como uma alternativa à qualquer situaÃÃo que desconsidera as possibilidades de crescimento individual ou que enfraqueÃa a natureza do indivÃduo, ambas situaÃÃes constatadas e constatÃveis com o niilismo das idÃias modernas. Com o espÃrito livre espera-se um passo avante no conhecimento e a superaÃÃo da moral. / The objective of the present work is to explore Nietzscheâs concept of free spirit. To comprehend that concept we will first atempt to understand the distinction Nietzsche establishes between romantic pessimism end dionisiac pessimism and, therefor, Nietzscheâs description of the two types of pessimists in humanity, those suffering an impoverishment of life and those suffering an abundance of life. Breaking from the philosophy of Schopenhauer, Nietzsche invents the free spirits to whom he dedicates his philosophy. Nietzsche calls them the philosophers of the future, those who will have the inclination to comprehend what is perspectivism in each evaluation, as well as to apprehend the necessary injustice of all pros and cons. They must take into account the problem of hierarchy, in others words, that which throughout history we learned to feel as worth. Self cultivation, therefor, implicates the flowering of the free spirit. To achieve this, cultural conditions are mixed with aspects of instinctive life singularities that result in the modeling, the formation of the spirit. âFree spiritâs natural historyâ is a laconic fragment that gives us the opportunity to issue a commentary about the morality of customs and the history of moral feelings. Convinced of this invention, it is apprehend that Nietzscheâs philosophy constantly imposes the contrast between the individual and the politic, thus revealing the necessity to affirm it vehemently as an alternative to any situation that does not consider the possibilities of individual growth, or that weakens individual nature, both situations verified and proved with the nihilism of modern ideas. With the free spirit one hopes to take a step forward into the knowledge and the overcoming of moral.

Orientador: Cassiano Sydow Quilici / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-25T10:47:33Z (GMT). No. of bitstreams: 1 Carrer_Janaina_M.pdf: 14621857 bytes, checksum: 3bc6cba3d246e8a6a4a1d2c9e8c9f52d (MD5) Previous issue date: 2014 / Resumo: Esta pesquisa investiga a construção de uma qualidade de consciência enquanto atenção e presença no trabalho do ator/performer. Para tanto, num primeiro capítulo, tratamos sobre a noção de consciência no âmbito teatral, bem como os apontamentos necessários a respeito da dicotomia corpo/mente, e, em seguida, encontramos no pensamento de Francisco Varela, Yasuo Yuasa e Philip B. Zarrilli caminhos para se (re)pensar uma outra qualidade possível à consciência. Tendo como eixo norteador a análise do trabalho de Jerzy Grotowski ao final de sua vida (no período denominado Arte como Veículo), o segundo capítulo foca sobre as noções de Verticalidade, Awareness, Performer e o binômio I-I apresentados pelo diretor polonês. Além de uma análise sobre este momento da pesquisa de Grotowski, se apresenta ainda um diálogo com Varela, Yuasa e Zarrilli, a fim de privilegiar a ideia do trabalho do artista sobre si mesmo (sobre a noção de cultivo), relacionando arte e vida, entendendo neste processo a construção de uma qualidade de consciência sutil e refinada. Num terceiro momento direcionamos o foco da pesquisa para processos criativos da autora, relacionando discurso teórico e experiência vivida, a fim de encontrar os próprios caminhos na construção desta qualidade diferenciada de consciência / Abstract: This research investigates the construction of a quality of consciousness as attention and presence in the actor/performer¿s work. For this, in the first chapter, we deal on the notion of awareness in the theatrical context, as well the necessary notes about the dicothomy mind/body, and then, find the thought of Francisco Varela, Yasuo Yuasa and Philip B. Zarrilli, ways to (re)consider an another possible quality for the consciousness. Guided by the analysis the work of Jerzy Grotowski in the end of his life (the period know as Art as Vehicle), the second chapter focuses on the notions of Verticality, Awareness, Performer and the binomial I-I presented by the polish director. Besides an analysis on this momento of Grotowski¿s research, we present a dialogue with Varela, Yuasa and Zarrilli, in order to favor the Idea of the artist¿s work on himself (on the notion of "self-cultivation"), linking art and life, understanding in this process the construction of an subtle and refined quality of consciousness. In a third moment, we direct the focus of the research for creative processes of the author, relating theoretical discourse and lived experience in order to find their own ways in the construction of this particular quality of consciousness / Mestrado / Artes da Cena / Mestre em Artes da Cena

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Made available in DSpace on 2016-12-08T16:52:02Z (GMT). No. of bitstreams: 1 123401.pdf: 39874112 bytes, checksum: 68f4c2d81b5a8d653cafe41e27912d69 (MD5) Previous issue date: 2015-03-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / When I took interest in Butoh and wanted to know more about the subject, I soon realized that answers like what is Butoh or how does one dance Butoh? were not given to me. Still, I´ve been cultivating for a few years the research and practice of Butoh. Between approximations and questionings, I realized that my interest resided in this disturbance of wanting to know and the kind of relationship made possible by the choice of not saying, not showing, not revealing, etc. Something that doesn´t configure any egoism but, on the opposite, makes the artist responsible for his own desire of creation. Through the interest towards this figure of the other that accompanies and shares a search process, I report some experiences from the creative process of DNA de DAN, dance/instalation performance created with the artist Maikon K, in 2013, through the award Prêmio Funarte Petrobrás de Dança Klauss Vianna/2012, in which I was a body coach and director of movement. In this course I have experienced what can be this position of the other who listens, punctuates, suggests, argues and proposes questions. The theoretical reflections and the themes approached by this work are thoughts that the practice produced like, for instance, the ideas of self cultivation by Michel Foucault and the spiritual exercises by Pierre Hadot. All those questions contribute to the thought of an ethics of the artistic doings. / Quando me interessei pelo Butoh e desejei saber mais sobre o assunto, logo percebi que as respostas como o que é Butoh? ou como se dança Butoh? não me eram dadas. Ainda assim, por alguns anos cultivo a pesquisa e a prática do Butoh. Entre aproximações e questionamentos percebi que meu interesse residia nessa perturbação de querer saber e no tipo de relação possibilitada pela escolha do não-dizer, não mostrar, não revelar, etc. Algo que não configura qualquer egoísmo, mas que torna o artista responsável pelo seu desejo de criação. Através do interesse por essa figura do outro que acompanha e compartilha um processo de busca, relato experiências no processo criativo de DNA de DAN, performance de dança/instalação criada com o artista Maikon K, em 2013, através do Prêmio Funarte Petrobrás de Dança Klauss Vianna/2012, na qual fui preparadora corporal e orientadora de movimento. Nesse percurso vivenciei o que pode ser essa posição de outro que ouve, pontua, sugere, discute e lança questões. As reflexões teóricas e as temáticas abordadas neste trabalho são apontamentos que a prática produziu, como, por exemplo, as ideias de cultivo de si de Michel Foucault e os exercícios espirituais de Pierre Hadot. Questões essas que contribuem para pensar uma ética do fazer artístico