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The sensation of detachment and reclusion frequently gives rise to an uncanny and dreamlike space. Enveloped within this dimension, the quirks of memory become a fragile lifeline to bygone, intangible ideas of reality. Fixated on this threshold, my artistic explorations in print, collage, and assemblage navigates these elusive realms, rendering fragmented and distant shapes and figures in stark contrast to elements that evoke an eerie sense of familiarity. In this manner, my work invites viewers to embrace the disconcerting and unsettling aspects of the in-between, all the while establishing an unsettling connection to reality through the lens of nostalgic objects and imagery.

There is abundant anecdotal evidence substantiating Mori’s initial observation of the "uncanny valley", a point at which human response to non-human entities drops sharply with respect to comfort (Mori, 1970), and the construct itself has a long-standing history in both Robotics and Psychology. Currently, many fields such as design, training, entertainment, and education make use of heuristic approaches to accommodate the anticipated needs of the user/consumer/audience in certain important aspects. This is due to the lack of empirical substantiation or, in some cases, the impossibility of rigorous quantification; one such area is with respect to the user’s experience of uncanniness, a feeling of "eeriness" or "wrongness" when interacting with artefacts or environments. Uncanniness, however, continues to be defined and measured in a largely subjective way, and often after the fact; an experience or product’s uncanny features are pointed out after the item has been markedly avoided or complained about by the general public. These studies are among the first seeking to determine a constellation of personality traits and physiological responses that incline the user to have a more frequent or profound "uncanny" reaction when presented with stimuli meeting the criteria for a level of "eeriness". In study 1, 395 adults were asked to categorize 200 images as uncanny, neutral, pleasant, or other. In Study 2, physiological and eye-tracking data was collected from twenty two adults as they viewed uncanny, neutral and pleasant images culled from study 1. This research identifies components of the uncanny valley related to subjective assessment, personality factors (using the HEXACO and Anthropomorphic Tendencies Scale), and biophysical measures, and found that traits unique to Emotionality on the HEXACO inventory, compounded with a form of anthropomorphism demonstrates a level of relationship to the subjective experience of uncanny stimuli. There is evidence that HEXACO type and forms of anthropomorphic perception mediates the biophysical iv expression and the subjective perception of the stimuli. In keeping with psychological hypotheses, stimuli to which the participants had greatest response centered on death, the threat of death, or mismatched/absent facial features.

We often see anthropomorphic designs in movies as highly intelligent robots, created to make our lives easier, but anthropomorphic is far more common than that. From cameras that look like eyes to face and voice recognition technology and avatars used by companies to support their brands. Despite this, relatively little research has been made about anthropomorphism in smart everyday products, and how that affects the anticipated user experience. Two provocative studies were conducted, where the participants provided their first impressions to picture prototypes. This generated an understanding of the general opinion of anthropomorphic designs, and when added a smart daily product. These studies showed that people are open to the idea of anthropomorphic designs, but the practicality and functionality are crucial. Through identification of multiple themes and thorough analysis, this study can serve as a blueprint to aid future studies about the anticipated user experience of smart daily products with anthropomorphic elements.

Essa pesquisa possui como principal objetivo o estudo dos personagens de marca à luz da teoria do Vale da Estranheza, tendo em vista que personagens considerados estranhos podem influenciar a recepção (SPADONI, 2000; TINWELL, 2014). Desde a publicação seminal de Masahiro Mori em 1970, autor que propôs que robôs muito parecidos com seres humanos evocam uma reação aversiva (MORI; MACDORMAN; KAGEKI, 2012), foi demonstrado que essa reação ocorre sempre que um estímulo não pode ser categorizado como não-humano ou humano (SAYGIN et al., 2012). As implicações sobre as apropriações teóricas dessa abordagem pelo campo da comunicação são exploradas no decorrer dos dois primeiros capítulos. Para mensurar o efeito da estranheza sobre a atitude, foram utilizadas duas escalas: uma escala criada por Ho e MacDorman (2010; 2016) para mensurar a estranheza, e uma escala de atitude criada por Martin et al. (2004). Um total de 396 pessoas responderam a pesquisa online, predominando mulheres (60%), pessoas do Estado de São Paulo (58%), com Ensino Superior Completo ou mais (80%) e média de 29 anos. Foram utilizados os procedimentos de validação de escala para adaptar a escala da estranheza ao contexto brasileiro (DEVELLIS, 2003). Os resultados sugerem a existência de um modelo de estranheza bifatorial com 4 fatores. Contudo, o modelo de segunda ordem com a variável dependente não passou no teste de ajuste exato e aproximado do modelo. Entende-se que essa pesquisa faz contribuições relevantes às Ciências da Comunicação por lançar mão de uma teoria complementar às pesquisas do campo, e de uma metodologia pouco utilizada pelas pesquisas da área. / This research have as a main objective the study of brand characters in light of Uncanny Valley theory, regarding that brand characters that are considered eerie can influence reception (SPADONI, 2000; TINWELL, 2014). Since Masahiro Mori seminal article, in 1970, when the author propose that characaters who appear almost, but not exactly, like real human beings elicit feelings of eeriness and revulsion among some observers, has been show that this reaction occurs always when an stimuli cannot be categorized as human or non-human (SAYGIN et al., 2012). The theoretical implication of this approach by Communication Studies are explored in Chapter 1 and Chapter 2. To measure the uncanny effect toward attitude, two scales has been used: one developed by Ho and MacDorman (2010; 2016) to measure the uncanny, and second to measure attitude developed proposed by Martin et al. (2004). 396 participantes were recruited and answered the online survey, prevailling women (60%), people from São Paulo State (58%), people with Graduate Degree (80%) and an average of 29 years old. Procedures for scale validation has been used to adapt the Uncanny Valley scale to brazilian contexto (DEVELLIS, 2003). The results suggest that the existence of an bifactorial model of Uncanny with 4 factors. However, the second order model with an dependent variable cannot be accepted by statistical índices of exact and approximation test. It is understood that this research makes relevant contributions to the Communication Sciences by using a theory complementary to the field, also by using a methodology that has not been used by other researchs of the area.

This thesis examines Leadership Development in both a corporate setting and an expedition-based setting. The assumptions that are the foundations of current Leadership Development originate, and are informed by, aspects of the natural sciences. These methods are critiqued in terms of usability and applicability in the context of human relating. An alternative approach is investigated based on nonlinear causality and the complex responsive process of relating using the work of Stacey (2003, 2007, 2010), Stacey and Griffin (2005), Stacey et al. (2000). What is explored is the Leader as expert and the ability through communication, decision making, and planning to create certainty. What is problematized is the fantasy that this creates in ongoing day-to-day interactions. The work explores interactions between a leadership consultant/coach and clients in varied domains: the role of the practitioner in the delivery and creation of theory, models, best practices and standard operating procedures; and the reflections of both the practitioner and clients that what is emerging cannot be foreseen. This leads to a further exploration cycle of the human experience in organizations and how reification, the uncanny, and the struggle for recognition might offer other ways of making sense of the experience. The work examines the role of the consultant/teacher and the client/student and the emergence of knowledge. It further investigates the relationship of time and causality and how this is connected to theoretical knowledge and knowledge in action. This leads to a further connection of thinking, reflecting and reflexivity and what this means as practice for leadership development. Using the context of leadership coaching for management teams and connecting the reflexive aspect of knowledge, what is argued is that sensemaking as developed by Weick (1995, 2001, 2009), Weick and Sutcliffe (2007) is not a sufficient practice to explain and create best practices, standard operating procedures, models, and theories. What is also necessary, and is identified as sensemaking and connected to Elias (1987) work, is our own involvement and detachment as we abstract to understand what is happening in the moment between human agents. It is argued that paying attention to these aspects of ongoing human relating offer the possibility of thicker and a more contextualized understanding of the emergent unpredictable outcomes that leaders deal with every day.

本論文是以旅行敘事的角度來解讀魏勒恩 (Ursula K.Le Guin) 的科幻小說《一無所有》(The Dispossessed)，討論在旅行至異地時，自我與他者的相遇，他者的「異質性」(the alterity of the other,簡稱「他異性」)如何影響甚至改變個人的自主性與既有的社會認同。本論文首先以佛洛伊德 (Sigmund Freud) 所提出的「怪異經驗」(the uncanny experience) 理論，以及克莉斯緹娃 (Julia Kristeva) 對此經驗的闡述，說明人對「他異性」所引起的反應，其實是來自於其本身早已具有的異質性。 克莉斯緹娃認為人之所以會將他者視為不可理解的陌生人，是因為人的內心也蘊藏著一個陌生人。本論文接著引用列維納斯 (Emmanuel Levinas) 「絕對他者」(the absolutely other) 的理論，延伸克莉斯緹娃的主張，並且將自我與他者的關係構築成一個倫理關係。列維納斯認為他者的激進他異性無法整合進入自我的知識系統，因為它只能被經驗感知，既不能被概念化，也不能被智性思考。因此，他者的無限內在性無法被掌握，而主體有選擇是否回應他異性的自由。對於列維納斯而言，選擇回應並超越自我中心，或者不回應且拒絕面對他者之無限性，二者並無對錯可言，皆為可接受之選項。 《一無所有》的主要人物薛維克 (Shevek) 的故事敘述他如何成為列維納斯倫理的見證人。他的故事提供了一種另類模式，用來觀照現代殖民旅行小說 (modernist colonial odysseys) 中主要角色的旅行經歷。亞當斯(David Adams) 主張這些小說中的主角旅行至殖民地，是尋求在家鄉已不復見的神聖他者，換言之，即上帝的角色。西方世界因宗教的絕對權威崩潰，導致人類的存在價值無法再由神來保證，而有關存在的問題無法由神學來回答。這些小說的主角在異國土地上找不到答案，無功而返，甚至釀成悲劇。列維納斯認為尋找上帝的路是透過對他者沒有保留的仁慈與慷慨而展開，薛維克的故事正好詮釋了列維納斯的主張。 本論文的主要論證是將《一無所有》這本小說定位成繼承現代殖民旅行小說的脈絡，卻成就另一番文學風貌，不僅因為此書解決了現代殖民旅行小說的神學難題，也因為早在十九世紀末，當地球上已無多餘之地可供殖民時，已有作家在文學的領航下，開始了在異想世界或外太空的殖民。 / This thesis tries to examine Ursula K. Le Guin’s work of science fiction, The Dispossessed, as a travel narrative in terms of the dialectical relation between the self and the other. The term dialectics means the condition of the tension or opposition between two interacting forces or elements. The thesis aims to discuss how encountering others exerts the impact on the self whose autonomy and identity structured in the homeland are re-structured during travel in a foreign land. It will first explicate that the uncanny response to the otherness arises from one’s own otherness by employing Freud’s theory of the uncanny and Kristeva’s re-investigation of Freud’s. Secondly, Emmanuel Levinas’s theories concerning the absolutely other is used to broaden Kristeva’s contention that one is always already a stranger in her/himself, and to turn the relation between the self and the other into an ethics. Levinas maintains that the otherness of the other (“alterity” by Levinas’s term) is radical and cannot be incorporated into the self’s totality; the alterity in the other is as infinite as that in the self. Neither the other nor the self is graspable. The subject is free to choose between responding to the alterity of the other in order to transcend its own solipsism, and incorporating the other and treating it simply as a reflection of the self. To Levinas, there is no right or wrong with either choice. The story of the protagonist, Shevek, delineates how he becomes a Levinasian ethical man. His travel experience provides an alternative model that would otherwise accomplish the quest that the modernist colonial odysseys have failed—according to David Adams, to seek the divine absolute in an age when the theological questions in the Western world are no longer answered as God has been perceived to be absent. Levinas suggests that the way to the divine absolute, that is, God, is through the detour of opening oneself to the other with generosity and hospitality, which Shevek demonstrates in his travel. The theoretical argument of the whole thesis expects to put The Dispossessed in the continuum of the modernist travel narratives because it offers the solution to the theological problems embedded in those travel narratives, and because to colonize or to transform a familiar place into an imagined land has, since the late 19th century, long been manifested in the works of those writers of science fiction.

Thesis (MA (English))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: During the past century, for a variety of reasons, more people have been crossing national and cultural borders than ever before. This, along with constantly developing communication technology, has seen to it that clear-cut distinctions, divisions and borders are no longer as easily definable as they once were. This process, now commonly referred to as ‘globalisation,’ has led to a rising trend of ‘multiculturalism’ and ‘cultural hybridity,’ terms often connected with celebratory views of our postmodern, postcolonial world as a colourful melting pot of cultures. However, what these celebratory views conveniently avoid recognising, is that the increasing occurrence of hybridity places a growing number of people in a painful space inbetween identities where they are “neither just this/nor just that” (Dayal 47), “neither the One… nor the Other… but something else besides” (Bhabha Commitment 41). Perhaps in an effort to combat this ignorance, a new breed of authors – who have experienced the rigours of migration first-hand – are giving voice to this pain-infused space on the periphery of cultures and identities through a developing genre of transcultural literature. This literature typically deals with issues of identity closely related to globalisation and multiculturalism. In my thesis I will be looking at three such novels: Jamal Mahjoub’s The Drift Latitudes, Kiran Desai’s Inheritance of Loss, and Caryl Phillips’ A Distant Shore. These authors move away from an idealistic, celebratory view of hybridity as the effortless blending of cultures to a somewhat disenchanted approach to hybridity as a complex negotiation of split subjectivity in an ever-fracturing world. All three novels lend themselves to a psychoanalytic reading, with subjects who imagine themselves to be unitary, but end up having to face their repressed fractured subjectivity in a moment of crisis. The psychoanalytic model of the split between the conscious and the unconscious, then, resonates well with the postcolonial model of the intrinsically fractured hybrid identity. However, while psychoanalysis focuses on internal processes, postcolonialism focuses on external processes. Therefore, I will be making use of a blend of psychoanalytic and postcolonial concepts to analyse and access discursive meanings in the texts. More specifically, I will use Homi Bhabha’s concept of ‘hybridity’, Freud’s concept of the ‘uncanny’, and Zygmunt Bauman’s concept of ‘the stranger’ as distinctive, yet interconnected conceptual lenses through which to view all three of these transcultural novels. / AFRIKAANSE OPSOMMING: In die afgelope eeu het meer mense as ooit vantevore, om ‘n verskeidenheid redes, lands- en kultuurgrense oorgesteek. Tesame met die voortdurende vooruitgang van kommunikasietegnologie, het dit tot gevolg dat afgebakende grense, skeidings en verskille nie meer so maklik definieerbaar is as wat hulle eens was nie. Hierdie proses, waarna in die algemeen verwys word as ‘globalisering’, het gelei tot die groeiende neiging van ‘multikulturalisme’ en ‘kulturele hibriditeit’. Dit is terminologie wat dikwels in verband gebring word met feestelike beskouings van ons postmoderne, post-koloniale wêreld as ‘n kleurryke smeltkroes van kulture. Wat hierdie feestelike beskouings egter gerieflikheidshalwe verkies om te ignoreer, is die feit dat die toenemende voorkoms van hibriditeit ‘n groeiende aantal mense in ‘n pynlike posisie tussen identiteite plaas waar hulle nòg vis nòg vlees (“neither just this/nor just that” [Dayal 47]), nòg die Een… nòg die Ander is… maar eerder iets anders buiten.. (“neither the One… nor the Other… but something else besides” [Bhabha Commitment 41]). Miskien in ‘n poging om hierdie onkunde die hoof te bied, is ‘n nuwe geslag skrywers – wat die eise van migrasie eerstehands ervaar het – besig om met ‘n ontwikkelende genre van transkulturele literatuur ‘n stem te gee aan hierdie pynlike ‘plek’ op die periferie van kulture en identiteite. Hierdie literatuur handel tipies oor die kwessies van identiteit wat nou verwant is aan globalisering en multikulturalisme. In my tesis kyk ek na drie sulke romans: Jamal Mahjoub se The Drift Latitudes, Kiran Desai se Inheritance os Loss en Caryl Phillips se A Distant Shore. Hierdie skrywers beweeg weg van die idealistiese, feestelike beskouing van hibriditeit as die moeitelose vermenging van kulture na ‘n meer realistiese uitbeelding van hibriditeit as ‘n ingewikkelde vergestalting van verdeelde subjektiwiteite in ‘n verbrokkelende wêreld. Al drie romans leen hulle tot die lees daarvan uit ‘n psigo-analitiese oogpunt, met karakters wat hulself as eenvormig beskou, maar uiteindelik in ‘n krisis-oomblik te staan kom voor die werklikheid van hul onderdrukte verbrokkelde subjektiwiteit. Die psigo-analitiese model van die breuk tussen die bewuste en die onbewuste weerklink welluidend in die post-koloniale model van die intrinsiek verbrokkelde hibriede identiteit. Terwyl psigo-analise egter op interne prosesse toegespits is, fokus post-kolonialisme op eksterne prosesse. Derhalwe gebruik ek ‘n vermenging van psigo-analitiese en post-koloniale konsepte om uiteenlopende betekenisse in die onderskeie tekste te analiseer en hulle toeganklik te maak. Meer spesifiek gebruik ek Homi Bhabha se konsep van hibriditeit, Freud se konsep van die ‘geheimsinnige / onheilspellende’ en Zygmunt Bauman se konsep van ‘die vreemdeling’ as kenmerkende, maar steeds onderling verwante konseptuele lense waardeur aldrie transkulturele romans beskou word.

Submitted by Valquíria Barbieri (kikibarbi@hotmail.com) on 2017-05-30T18:08:45Z No. of bitstreams: 1 DISS_2014_Adriana do Couto Tokashiki.pdf: 1754412 bytes, checksum: 150b41a0216bf293d8d6b0200d8880e5 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-06-02T17:26:10Z (GMT) No. of bitstreams: 1 DISS_2014_Adriana do Couto Tokashiki.pdf: 1754412 bytes, checksum: 150b41a0216bf293d8d6b0200d8880e5 (MD5) / Made available in DSpace on 2017-06-02T17:26:10Z (GMT). No. of bitstreams: 1 DISS_2014_Adriana do Couto Tokashiki.pdf: 1754412 bytes, checksum: 150b41a0216bf293d8d6b0200d8880e5 (MD5) Previous issue date: 2014-06-02 / Publicado em 1904, Esaú e Jacó, de Machado de Assis, é um romance que focaliza os costumes da sociedade burguesa na cidade do Rio de Janeiro no final do século XIX, tendo como cenário o contexto político de transição da monarquia para a república, onde se desenrolam cenas da vida carioca, da vida privada e da vida política. Um período histórico conturbado recriado pela narrativa machadiana, a qual nos provoca especulativas e intrigantes perguntas sobre os enigmas contidos no romance. No presente trabalho, Sigmund Freud é o autor, pensador da clínica e da cultura, convidado para dialogar com a obra machadiana. Os dois autores pertencem a países distintos e realidades sociais distintas, mas se aproximam na profícua relação entre o mundo das letras e os estudos da subjetividade. Apesar das diferenças, as obras dos dois autores expressam, cada uma à sua maneira, determinados temas de interesse dos intelectuais da passagem do século XIX para o XX: o desconhecido, o enigmático, o duplo, o ambíguo, o estranho, e outros. Machado de Assis é um escritor que, por meio de um enredo fictício, traduz em suas obras, a história, o espaço físico, o cotidiano e a subjetividade de uma sociedade. O romance Esaú e Jacó caracteriza-se por este efeito de realidade que se recria a cada nova leitura. Nesta perspectiva, o objetivo geral da presente pesquisa é analisar a subjetividade na narrativa de Esaú e Jacó. Para tanto, definimos como percurso principal o estudo da categoria freudiana “o inquietante” neste romance, estabelecendo assim, um estudo comparado entre a prosa machadiana e o discurso psicanalítico. / Published in 1904, Esau and Jacob, Machado de Assis, is a romance that focuses the customs of the bourgeois society of the Rio de Janeiro city of the end XIX century, having as scenario the political context of transition from monarchy to republic, where unrolls scenes of carioca life, private life and political life. A troubled historical period recreated by machadian’s narrative, which causes the speculative and intriguing questions about the puzzles contained in the novel. In the present work, Sigmund Freud is the author, thinker of clinic and culture, invited to dialogue with machadian’s work. The two authors belong to different countries and different social realities, but approaching the fruitful relationship between the world of literature and studies of subjectivity. Despite the differences, the works of the two authors express, each in its own way, certain topics of interest to intellectuals of the late XIX to the XX century: the unknown, the enigmatic, the double, the ambiguous, the stranger, etc. Machado de Assis is a writer who, through a fictional plot, reflects in his works the history, physical space, the everyday and the subjectivity of society. The Esau and Jacob romance, is characterized, by the fact that this effect is recreated with each new reading. In this perspective, the general objective of this research consisted as: to analyze the subjectivity in the narrative of Esau and Jacob. Therefore, we define as the main route to study the presence of “unsettling” (the “uncanny”) in this novel, establishing a comparative study between Machado’s prose and psychoanalytic discourse.