Habili.-schr.--Berlin--Freie Universität, 2001. / Bibliogr. p. 281-289. Index.

Made available in DSpace on 2016-08-29T14:10:37Z (GMT). No. of bitstreams: 1 tese_2480_Tese.Solidaofeminina.pdf: 1835907 bytes, checksum: ac622d1ba5656332be12dfac49fc9e8e (MD5) Previous issue date: 2010-09-24 / O ser humano é social. Esse comentário quase clichê chama atenção para a importância das relações interpessoais para a constituição do individuo. Portanto, a limitação nos relacionamentos interpessoais causaria grande sofrimento e conseqüentemente, solidão. Os estudos sobre o fenômeno apresentam a solidão como um sentimento desagradável em virtude de relações indesejáveis ou deficientes. Além disto, a solidão pode ocorrer tanto na presença quanto na ausência de pessoas. Apesar da representação da solidão como algo ruim, esta experiência também pode ser considerada como positiva, neste caso, trata-se da solitude. A solidão é uma experiência específica para cada pessoa a partir de seus aspectos sócio-culturais e ambientais. As transformações dos papéis femininos, como a inserção no mundo do trabalho, por exemplo, podem ter ampliado a rede social das mulheres e deslocado, seus interesses, para além de maridos e filhos. Ainda assim, o peso sócio-cultural da solidão parece ser maior sobre as mulheres. Este trabalho tem como objetivo investigar a experiência da solidão para mulheres brasileiras e mexicanas nos relacionamentos interpessoais: amizade, relacionamento romântico e família. Para isto, pretendemos: (a) analisar a experiência da solidão em seus aspectos sociais e emocionais; (b) relacionar os diferentes tipos de relacionamentos interpessoais e a experiência de solidão; (c) analisar as estratégias de enfrentamento da solidão; (d) analisar a importância da solitude e suas conseqüências para os relacionamentos interpessoais. A solidão é um fenômeno complexo e multidimensional, diante disto, a perspectiva dialética de Hinde sobre os relacionamentos interpessoais orientam a nossa análise. Nosso material são relatos de brasileiras e mexicanas a respeito da solidão em relação aos amigos, a solidão no relacionamento romântico, a solidão na família e as estratégias de enfrentamento deste período, além disto, as participantes escreverem sobre os momentos em que buscam estar sozinhas e a importância disto e preencheram um quadro avaliativo sobre suas redes de relacionamentos significativos. Participaram da pesquisa 30 pessoas, 15 brasileiras e 15 mexicanas, entre 25 e 40 anos, inscritas em cursos de pós-graduação. Toda a coleta foi realizada via correio eletrônico. Os dados demonstram que a solidão faz parte dos tipos de relacionamentos pesquisados e tem significados diversos de acordo com a relação e o contexto em que ocorre. Algumas limitações nos relacionamentos interpessoais são apontadas. As participantes utilizam de diferentes estratégias de enfrentamento da solidão. A solitude também faz parte dos relacionamentos interpessoais. A análise procura lançar um olhar sobre a solidão feminina e propor um modelo de compreensão do fenômeno. Palavras-chave: Solidão. Solidão Feminina. Solitude. Relacionamentos Interpessoais. Pesquisa Trans-Cultural.

Un sentiment de solitude survient chez un individu lorsque ses relations interpersonnelles sont insatisfaisantes, que ce soit sur le plan quantitatif ou qualitatif. Considérant que la communication interpersonnelle, qui permet la création et le maintien des relations interpersonnelles, a grandement cours par l’entremise de technologies de communication via Internet, bon nombre de recherches se sont penchées sur les liens potentiels entre les usages de ces technologies et le sentiment de solitude. Les résultats de ces travaux sont toutefois très disparates. Ainsi, la présente recherche explore cette problématique en se concentrant spécifiquement sur un dispositif de communication en particulier : le site de réseaux sociaux Facebook. Les usages de celui-ci sont conceptualisés selon un ensemble cohérent d’approches et de notions théoriques, soit les usages et gratifications, les affordances des technologies ainsi que certaines notions empruntées à la sociologie des usages (contextes de pratiques, entrelacement des usages). En ce qui concerne le sentiment de solitude, l’approche multidimensionnelle des besoins sociaux est mobilisée. Au niveau méthodologique, une méthode mixte utilisant le sondage par questionnaire comme outil de collecte de données a été préconisée. Les résultats démontrent un entrelacement des usages des différentes fonctionnalités de Facebook, ainsi que des corrélations entre certaines utilisations spécifiques de Facebook et le sentiment de solitude, tant sociale qu’émotionnelle. Ces résultats viennent s’ajouter à ceux d’autres publications récentes, qui démontrent qu’il y a effectivement des relations complexes entre les usages de Facebook et le sentiment de solitude.

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This bachelor's thesis aimed to analyze how Swedish people going through solitude join support groups online and how they classified themselves on the big five model (shortened FFM) and if there are certain factors that lay a role in who decides to join the support group(s) online. By joining the support groups on social media forums and recruiting participants from within, the participants were able to fill out an online form where they could fill in how they classified themselves on every factor of the big five model with points ranging from 1-5. The main result showed that participants from support groups for lonely people reported significantly higher levels of Agreeableness compared to other factors. Also the levels of Openness were higher than Extraversion.

Throughout history, humans have stigmatized solitude. We see it as an inconvenience, something to avoid, a punishment. As a society today, we are constantly locked on to our phones, televisions, friend groups and generally being around people. It is an over stimulation that has damaging effects to our mental well-being. We need to be around people because we are a social species. Because of this we think the idea of being alone as a problem, as something strange, an unwanted behavior. I believe there is a misunderstanding between the idea of isolation with separation and loneliness. The world's population is increasing every year and we often find ourselves trapped in overcrowded cities. Finding a special quiet place to get away and gather your thoughts is difficult in an environment like this. This is a major stress factor that contributes to the large spread of depression and anxiety that we find in our world. These cities come with many stressors such as density, excessive stimuli, competition and materialism, disconnection and even uncertainty in a constantly moving and changing environment. This thesis is the exploration of intentional solitude which is the idea of wanting to be alone. Being alone has many benefits that go beyond what most people think. Scientists and psychologists today are finding that isolation can be very beneficial to the human mind and can be therapeutic if done so by choice. Intentional solitude can also be beneficial for groups as well. This works when individual group members set off and isolate for a certain period and then regroup later to share their own experience. By doing this, the group gains new experiences and ideas that would otherwise be unachievable if done so alone. To best achieve solidarity, the design of the wellness retreat will include a main communal building, called the hearth, and a set of smaller individual structures, called shelters. These shelters will be located at different points throughout the site and provide an isolated, natural experience for self-reflection. The hearth will be the area for communal gatherings and to share ideas and experiences found through isolation. / Master of Architecture / People in todays society are so consumed by their phones, media and life itself that they often forget to save time for themselves. Research has shown that finding time for solitude and isolation to gather ones thoughts and relax has proven to be a major help in terms of mental health. This thesis involves a wellness retreat which was designed for such people in order to help them reflect on themselves through the exposure to architecture and the natural environment. The project involves two major aspects. One is the main central communal building called the hearth. This is where all the visitors will reconvene everyday to share their personal experiences. The second part of this project are the separate isolation shelters that are spread out through the wooded site. These locations will be used for personal intentional solitude. This is where each visitor will spend most of their time alone with both architecture and nature. The shelters and the hearth are connected to each other through several trails on the site.

Thesis (M.A.)--Miami University, Dept. of Spanish and Portuguese, 2008. / Title from first page of PDF document. Includes bibliographical references (p. 43).

Cette étude se veut regard anthropologique sur la crise de l'identité masculine à la fin du XIXème siècle. Le célibataire dont parle Maupassant incarne un homme dont la virilité est remise en cause par l'émancipation progressive de la femme, qui en est perçue comme responsable. Le pari de cette thèse était de tester l'hypothèse selon laquelle il existerait un lien entre libertinage, solitude et folie. Nous avons tenté de comprendre comment cette identité masculine en crise, cette "mâlitude", s'exprime et se façonne au contact de l'Autre, la Femme, et à son absence de contact. Nous avancerons que le célibataire qui ne veut et/ou ne peut se constituer en homme, en "vrai" en refusant mariage et enfants, se condamne à voir en la femme fascination et terreur, ce qui le laisse finalement incapable de fonder toute relation et ainsi dans l'impasse, seul face à lui-même, au vide de sa vie, éternel adolescent, déchiré entre ses fantasmes et ses crises d'angoisse. Nous avons examiné le passage du célibataire d'une solitude recherchée et cultivée à une solitude qui se fait prison et à laquelle il ne peut plus échapper. Après avoir tenté de fuir la femme et sa force castratrice, la solitude l'étouffe : seul chez lui, il se crée un être imaginaire, une Ève nouvelle, plus rassurante qu'une vraie femme, afin de combler le vide laissé par la solitude. Ces fantômes se nourriront de sa folie pour le mener vers l'asile ou bien la mort, quand il aura réalisé que le mal n'est finalement pas au cœur de la femme, mais ancré au plus profond de son être. / My dissertation proposes to analyze the crisis of male identity at the end of the nineteenth-century in France through a close study of Guy de Maupassant's bachelors, and show a link between libertinage, solitude and folly. I try to show how this crisis, this "mâlitude", is expressed and molded through contact (or lack of) with women. I argue that the bachelor who does not want and/or cannot become a "man", in the nineteenth-century sense of the term i.e. a husband and a father, is condemned to see in women a source of fascination and terror, leaving him unable to form any human connection. Faced with his lonely self and the vacuum of his life, he remains an eternal adolescent torn between his fantasies and his anguish. The bachelor evolves from cultivated loneliness to stifling isolation. After fleeing women and their castrating force, he tries to imagine an ideal woman who would fill the void in his life, but these ghosts will feed (on) his madness and will lead him to an asylum or death itself, after he realized that evil did not lay in the heart of women after all, but was lurking in his own core.

L’ermite est celui qui se retire du monde pour rencontrer Dieu. Le phénomène accompagne l’Eglise tout au long de son histoire. En Champagne et en Lorraine, l’anachorétisme apparaît particulièrement dynamique à trois époques : fin Ve siècle-fin VIIe siècle, fin Xe-XIIe siècle et fin XVIe-fin XVIIe siècle. Cette dernière ère constitue l’âge d’or du mouvement.Les raisons du renouveau de l’érémitisme dans la seconde moitié du XVIe siècle sont multiples. Toutefois, la production littéraire du temps fait l’apologie de la solitude. Le succès de courants spirituels (dévotio moderna et spiritualité espagnole) favorables à la solitude est réel. Les facteurs conjoncturels favorisent le phénomène. Les guerres de Religion, la Ligue conduisent au désir de rompre avec un monde de brutalité. Intervient également l’état du clergé régulier. Dirigé vers la pastorale ou pas encore réformé il ne satisfait pas ceux recherchant la solitude, d’autant que les règles monastiques constituent pour certains un cadre par trop rigide. Enfin, par leur aura, quelques ermites suscitent des vocations. Au XVIIe et au début du XVIIIe siècle, la littérature et les arts diffusent une image positive de l’ermite. Mais il s’agit d’un ermite ancien ou lointain. L’ermite contemporain subit de critiques, la première d’entre elle étant une indépendance d’état et d’esprit malvenue dans une société d’ordre. En conséquence, l’encadrement des solitaires dans les premières décennies du XVIIe siècle prend la forme extrêmement originale de congrégations diocésaines d’ermites à Langres (1623) et Toul (1655 et 1676).Les 410 ermitages répertoriés en Lorraine est en Champagne à l’aube du XVIIIe siècle montrent le succès de l’érémitisme. Mais le résultat n’est pas homogène dans l’espace. L’érémitisme est surtout présent et actif dans les diocèses de Toul, de Metz et de Langres. Les diocèses de Verdun, Reims et surtout Châlons et Troyes s’avèrent nettement moins touchés. Là influent les particularismes locaux : l’importance du protestantisme et du jansénisme dans ces diocèses crée une concurrence spirituelle défavorable à l’érémitisme et la personnalité de l’évêque, lorsqu’il n’est pas favorable aux ermites, tel Le Tellier à Reims prend tout son poids. L’étude des ermitages dans la géographie du sacré ébranle le mythe de l’ermitage loin de tout. L’ermite, issu le plus souvent des catégories sociales moyennes ou inférieures, a un itinéraire de vie parfois complexe (veuvage, pauvreté). Sa spiritualité, souvent commune à celle du peuple chrétien, s’avère parfois exceptionnelle et il est alors vu comme un saint.La décennie 1670 marque nettement le début d’une ère défavorable aux ermites. L’archevêque de Reims puis les évêques de Metz et de Verdun interdisent toute vie érémitique dans leurs diocèses. Les Lumières moquent les ermites dans leurs forêts. Pourtant, leur qualité est établie. L’érémitisme décline au XVIIIe siècle et disparaît quasiment durant la Révolution. Les ermites sont expulsés et les ermitages saisis puis vendus. Quelques ermites sont encore avérés au XIXe siècle. Souvent l’ermitage est détruit après la mort du dernier ermite et ne subsiste que la chapelle. L’érémitisme disparait physiquement pendant que la littérature et l’art perpétuent un ermite imaginaire. / Hermit leaves the world for meeting God. This fact that accompanied the Church all the long of her history. In Champagne and Lorraine, eremitical life appears especially dynamic at three times : end of 5th century to end of 7th century, end of 10th to 12th century and end of 16th to end of 17th century. This last era is the golden age of the movement. Reasons of revival of eremitical life in the second half of 16th century are manies. Books praise of solitude. The success of spiritual currents (dévotio moderna and spanish spirituality) favorable to solitude is real. Climate factors favour the movement. Wars of Religion, the League lead to the desire to leave a world of violence. The state of regular clergy plays a part too. Send to the pastoral or not yet reformed, it is not satisfactory for peoples who search solitude, all the more that monastic rules are for some peoples a too rigid framework. Finally, some hermits have an aura and arouse vacations.In the 17th and in the beginning of the 18th century, literatur and arts spread a positiv picture of hermit. But it’s mean an old or faraway hermit. The contemporary hermit is criticized. The first is an independent spirit out of place in an order society. So, supervision of hermits in the first decades of the 17th century is made by diocesan congregations at Langres (1623) and Toul (1655 and 1676).The 410 hermitages listed in Lorraine and Champagne at the beginning of the 18th century show the success of eremitical life. But the result is not homogenous in the space. eremitical life is principally present ant active in dioceses of Toul, Metz and Langres. Dioceses of Verdun, Reims and above Châlons and Troyes are clearly less concerned. Here play regional idiosyncrasies : importance of protestantism and jansenism in these dioceses create a spiritual competition unfavorable to eremitical life and the personality of the bishop, when he’s in disfavor about hermits, as Le Tellier at Reims, take a big importance.The study of hermitages in sacred geography shake the myth of hermitage faraway of all. The hermit, often born in lower or middle social classes, has a career sometime complex (widowerhood, poverty). His spirituality is often the same of Christian people but sometime exceptional and he is seeing as a saint.The 1670 decade is the beginning of a time disfavor to hermits. The bishops of Reims then Metz and Verdun forget hermits in their dioceses. The Age of Enlightenment makes fun of hermits in their woods. Nevertheless their quality is proved. Eremitical life declines at the 18th century and miss practically behind the French Revolution. Hermits are expelled and hermitages sold. Some hermits exist at the XIXth century. Often, the hermitage is broken after the death of the last hermit. Only the chapel remains. Eremitical life miss physically but literature and art perpetuate an imaginary hermit.

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