In this paper I have strived to provide a new view on a timeless classic of children’s literature, Winnie-The-Pooh. In psychoanalytic literary criticism concepts and theories of psychoanalysis is implemented while interpreting literature; in this paper, I have interpreted the novel incorporating concepts of the psychoanalytic schools of Sigmund Freud and Jacques Lacan while arguing that the denizens of the Hundred Acre Wood are manifestations of parts of the narrator’s unconscious. The first two sections of the paper present the theories and concepts of the two major schools of psychoanalysis as an introduction aimed at increasing the readability of the interpretation. The individual interpretations of each character are then presented separately, every section in some way involving psychoanalytic theory. Kanga, Roo, Piglet, Winnie-the-Pooh, Christopher Robin, Rabbit, Owl and Eeyore are shown to be repressed memories, feelings or thoughts. Included theoretical concepts are the Oedipus complex, the sexual development of infants, the journey of children towards consciousness, Lacanian desire and lack, Freudian dream interpretation and the conception that the unconscious is structured as language, among others.

<p>In this paper I have strived to provide a new view on a timeless classic of children’s literature, Winnie-The-Pooh. In psychoanalytic literary criticism concepts and theories of psychoanalysis is implemented while interpreting literature; in this paper, I have interpreted the novel incorporating concepts of the psychoanalytic schools of Sigmund Freud and Jacques Lacan while arguing that the denizens of the Hundred Acre Wood are manifestations of parts of the narrator’s unconscious. The first two sections of the paper present the theories and concepts of the two major schools of psychoanalysis as an introduction aimed at increasing the readability of the interpretation. The individual interpretations of each character are then presented separately, every section in some way involving psychoanalytic theory. Kanga, Roo, Piglet, Winnie-the-Pooh, Christopher Robin, Rabbit, Owl and Eeyore are shown to be repressed memories, feelings or thoughts. Included theoretical concepts are the Oedipus complex, the sexual development of infants, the journey of children towards consciousness, Lacanian desire and lack, Freudian dream interpretation and the conception that the unconscious is structured as language, among others.</p>

[pt] Este trabalho tem como objetivo apresentar as repercussões do declínio da lógica fálico-edípica sobre a produção psicanalítica a respeito da sexualidade feminina. Para tanto, traça o perfil do lugar do pai na modernidade e a fragilização deste lugar na contemporaneidade. A seguir mostra os reflexos desse estado de coisas na teorização psicanalítica atual sobre a mulher através da apresentação e discussão dos conceitos de objeto a, por um lado, e feminilidade, por outro, representativos de duas teorias psicanalíticas contemporâneas que estudam a questão da mulher. / [en] This dissertation has the purpose of analyzing the consequences of the decline of the phallic logic on the psychoanalytic theory about female sexuality. In order to do so, it discusses the role of the father in modernity and its weakening in contemporary society. Next it shows the effects of this state of affairs on current psychoanalytic ideas about women by introducing and discussing the concepts of object a, on one hand, and femininity, on the other hand which represent two different contemporary psychoanalytic theories that study female sexuality.

I'm working with photographs of Sigmund Freud's apartment and creating their pseudo reconstruction. I'm trying through technique of linocut uncover light from black and white photos taken by documentarist Edmund Engelman in Vienna in 1938. I'm revealing volumes of individual fragments, which light falls on. Exposed light I keep for myself, for some melancholy reasons, and store it in glass jars. It is negative and final linocut represents positive. Atmosphere of pictures from Edmund Engelman's book has a big influence on me as well as Robert Longo's cycle Freud Drawings. Their atmosphere is catalyst for my own art solution.

[pt] A presente dissertação busca analisar três escritos do psicanalista austríaco Sigmund Freud que tratam da questão da religião e do seu papel civilizador: Totem e tabu (1913), O futuro de uma ilusão (1927) e Moisés e o monoteísmo (1939). Escritas após certa consolidação da psicanálise, cada uma dessas obras aborda questões diversas acerca do fenômeno religioso; não obstante, existe um claro diálogo entre elas. A partir da observação de que o desenvolvimento das ideias do autor a respeito da religião significou, também, uma complexificação de suas reflexões sobre a temática histórica, buscou-se evidenciar esse processo e relacioná-lo com conteúdos do campo da teoria da história. / [en] The present master s thesis seeks to analyze three writings of the Austrian psychoanalyst Sigmund Freud that deal with the issue of religion and its civilizing role: Totem and Taboo (1913), The Future of an Illusion (1927) and Moses and Monotheism (1939). Written after a moderate consolidation of psychoanalysis, each of these works addresses different questions about the religious phenomenon; nevertheless, there is a clear dialogue between them. Based on the observation that the development of the author s ideas about religion also meant a complexification of his reflections on the historical subject, we sought to highlight this process and to relate it to contents in the field of theory of history.

The aim of this paper it to observe different approaches to human beings. Two major points of view will be that of Karl Marx and of Sigmund Freud. In which apects are their deffinitions of human being, behavior and thinking processes different and in which are they similar? How are their ideas transferred in the work of oher authors and where does it lead? Is it possible to find similar streams in the work of their followers? These are the two major questions that this paper will try to answer. Another meaning this paper should have is to create a meanigful and coherent source of various authors who were involved in examination of human being.

A presente tese pretende elaborar um modelo libertário em criminologia psicanalítica, buscando uma articulação entre a criminologia psicanalítica e o paradigma criminológico da reação social. Assim, pretende-se construir uma criminologia psicanalítica que, em vez de questionar-se sobre o que leva a pessoa a cometer o crime, associando criminalidade e psicopatologia, coloque seu ferramental teórico a serviço da desconstrução e deslegitimação do sistema punitivo. Ademais, a tese aborda aspectos propriamente clínicos, traçando encaminhamentos para a constituição de uma clínica psicanalítica da vulnerabilidade, tendente a propiciar o fortalecimento do indivíduo perante o sistema punitivo. Para tanto, a tese realiza uma revisão bibliográfica sobre as obras de Sigmund Freud e seus discípulos imediatos, a fim de demonstrar que o modelo criminológico legitimante da punição não se coaduna com a psicanálise freudiana. A partir dessa constatação e da colocação dos desafios consubstanciados no advento do paradigma da reação social, a tese traça encaminhamentos para a instrumentalização da psicanálise em direção à crítica das práticas punitivas institucionais. / This thesis aims to develop a libertarian model in psychoanalytic criminology, seeking a link between the psychoanalytic criminology and the criminological paradigm of social reaction. Thus, the thesis aims to built a psychoanalytic criminology that, instead of questioning about what drives a person to commit the crime, linking crime and psychopathology, puts its theoretical tools in service of the deconstruction and the delegitimization of the punitive system. Moreover, the thesis addresses properly clinical subjects, tracing referrals to the constitution of a \"psychoanalytic clinic of vulnerability\", aimed at providing the empowerment of the individual before the punitive system. Therefore, the thesis makes a review on the works of Sigmund Freud and his immediate disciples, in order to demonstrate that the criminological model that legitimates punishment is inconsistent with Freudian psychoanalysis. Based on this findings and placing the challenges embodied in the advent of the paradigm of social reaction, the thesis traces referrals to the instrumentalization of psychoanalysis toward the critic of institutional punitive practices.

Denna uppsats syftar till att lyfta fram förfadern i Tove Janssons böcker Trollvinter (1957) och Sent i november (1970) via en i första hand tematisk och i andra hand komparativ analys. Via närläsning av texterna undersöks de utmärkande dragen för Mumintrollets respektive Onkelskruttets sökande efter och möte med förfadern samt den betydelse som förfadern har för dessa två romanfigurer. Texterna tolkas med hjälp av Sigmund Freuds teorier om fantiserande och lekande respektive det kusliga. Resultatet i studien visar bland annat att båda romanfigurerna styrs av önsketänkande och gör sig illusioner om vem förfadern är och vad han vill. De är båda nyfikna på förfadern, men deras drivkrafter till att söka efter honom skiljer sig åt. Deras respektive möte med honom har flera gemensamma nämnare såsom beundran och avståndstagande. Förfaderns betydelse för såväl Mumintrollet i Trollvinter som Onkelskruttet i Sent i november hänger samman med identifikation och behovet av att känna samhörighet.

聞一多（1899–1946）是詩人、學者，晚年思想左傾，熱衷於政治運動，遭暗殺而死，又成為大陸至今頌揚的鬥士。因為政治的因素，臺灣方面，罕少有人留意聞一多；大陸熱烈頌揚的氛圍，往往也造成對聞一多學術研究評價的偏頗。本論文以聞一多的《詩經》學為研究的主要重心，企圖根據最新的史料，以客觀的立場來重估聞一多《詩經》學的成就。本論文從聞一多的學者角色辨析入手。以往的研究者受聞一多晚年自白的影響，混淆了學者與鬥士時期的角色。第二章裡，筆者從早期的書信考知，聞一多成為古典學術的研究者，純粹出於興趣、能力與生計的考量。本章除為其學者的角色重新定位外，並藉以突顯大陸學界研究聞一多的迷思。第三章至第五章，討論了聞一多廣為人知、影響較深，也是後來學者津津樂道的三個《詩經》學主題。第三章談聞一多援佛洛伊德性學說解詩的論點、立說背景，聞一多接觸佛洛伊德學說的經過，以及援性說詩的影響、得失。筆者認為此種解詩方法有開拓眼界之功，但恐過於相信佛洛伊德性學說的科學性，導致在文本的閱讀有所不足，缺乏思辨，其說多有附會。第四章辨正聞一多的《詩經》時代嫁娶正時論。毛、鄭等學者或主秋冬、或主仲春為嫁娶正時，聞一多異於舊說，以春、秋兩季為嫁娶正時。本章考察了舊說及聞一多的新論，以《春秋》經記載嫁娶四季皆有，且分布均勻等證據，而定《詩經》時代應通年聽婚。第五章專論〈詩•新臺鴻字說〉一文。〈新臺〉「魚網之設，鴻則離之」的「鴻」字，舊解為鳥名，聞一多以為當解為蟾蜍。此說甚為風靡，許多學者都捨舊解而信從聞一多之論。透過對聞一多論點的辨析，筆者以此說無法通解古籍，且聞一多所論證據薄弱，故不可驟信，當依舊解釋作鳥名為宜。第六章結論，重申筆者在緒論中強調的客觀立場。聞一多的《詩經》研究成果，不愧為一大家，然也受到當時大膽、率斷的學風影響，而有失謹嚴。郭沫若「前無古人，後無來者」的誇獎，實過於溢美；後學必須以考而後信的態度，批判地繼承聞一多之創說，方是正途。

Walter Benjamin, in Thesis IX of his “Theses on the Philosophy of History,” wrote of the angel of history looking back at the past from the now-time of the present moment, at the historical wreckage, a single catastrophe as it were, piling in front of its feet, as it gets pulled forward facing back into the temporality of the future and the space of modernity’s violent excesses, heralded by the promise of apparent progress. As the title to my dissertation suggests, my study begins, following the angel’s look, with these three words, seeing what remains, and as such it is structured around the very nature of this arresting “look back” and that which is being regarded, the ruins, or the remains and remainders that exist after, and in the aftermath of, traumatic loss. Working with and across a variety of mediums, I conduct a series of exegetical studies of recent “texts” – literary, photographic, and cinematic – within which, I argue, this look back figures as central to the concern of how we might understand the simultaneous existence of the forces of remembrance and forgetting, and of mourning and melancholia in memory-work. The various “texts” within which I explore this look back are Anne Michaels’s novel Fugitive Pieces, the photographic series titled Library of Dust by David Maisel, the movies Hiroshima, mon amour by Marguerite Duras and Alain Resnais and Amour by Michael Haneke. I situate my exploration of the enigmatic nature of the look back in these different textual scenes alongside Sigmund Freud’s critical work on transference and transference love and Kaja Silverman’s rigorous expansion of the psychoanalytic objective of the “cure by love.” Here, it is my intention, as such, to work toward and expand on my thesis that this look, of the angel (or the materialist historian or the artist as witness), is a look of redemptive love, both against erasure and against the possibility of invisibility, “to awaken the dead” as it were, so as to address the loss inscribed in historical experiences with catastrophic temporality and to thereby redeem the ethical from within the scene of trauma.