Efforts to develop an empirically derived typology of a major component of the implicit aggressive personality are described. A variety of samples (from both student and work populations) completed the Conditional Reasoning Test for Aggression (CRT-A; James, McIntyre, Glisson, Bowler, and Mitchell, 2004; James et al., 2005). Individual scores on the CRT-A were analyzed utilizing cluster analytic methodology in order to develop a typology of the key defense mechanisms used by the implicit aggressive personality. The resulting clusters were analyzed using affirmation analysis (Feild and Schoenfeldt, 1975) to test the reliability of each. A useful system for classifying the implicit aggressive personality resulted from this endeavor. It is expected that both scientists and practitioners can use this typology as a means for classifying aggressive individuals. Implications include the development of an organizing framework facilitating scientific communication in research on the aggressive personality as well as a classification system for organizations to identify those applicants and incumbents that might be potentially detrimental to the well-being of their coworkers.

This thesis carries out an analysis of Mary Shelley&rsquo / s Frankenstein and Robert Louis Stevenson&rsquo / s Dr. Jekyll and Mr. Hyde by focusing on the Lacanian concepts of desire, alienation and sexuality. It achieves this by providing brief background information about Lacanian psychoanalytic literary criticism and the relations of this criticism with the concepts of desire, alienation and sexuality. Through the analysis of the main characters in the mentioned novels, this study asserts that these concepts are structured with the effect of the Lacanian symbolic order and the language. In other words, in this study, it is argued that the formation of the human personality takes place in the unconscious, where desire, alienation and sexuality are formed. In both of these Gothic novels, the personalities of the characters are structured in relation to their life experience in the symbolic order.

I set out to learn something basic about architecture, something foundational on which to situate the conceptual and rhetorical exercises played within the studio. In settings both academic and professional I had been encouraged to reduce my study of architecture to a cerebral and retinal game of sorts played out via ever-increasingly seductive imagery. It seemed apparent that in order to think about architecture I should have been involved in an act of architecture. My intentions, albeit naïve, were to engage architecture on its own terms, through its own medium, to return to first principles, if there ever were any, and to acquire a form of embodied architectural knowledge inseparable from its material becoming. There was no amount of hypothesizing, theorizing, no amount of digital sophistication that could supplant the basic educational experience gained from involving myself with real materials, in a real place, with a fully engaged being. With this in mind I journeyed into Ontario’s North, with little more than a hammer and saw and a desire for experience, that most brutal of teachers. I would engage in a basic act of building as a method of acquiring a deeper understanding of the subject I had been studying for several years yet whose essence I felt I knew very little about. The resultant document, informed by traditions of the primitive hut, records a journey towards architectural embodiment; it resides as an argument for the reintroduction of embodied forms of learning into the education of the architect.

A descent into the ravine is a step through a tear in urbanity. The terrain vague is a foil to the capitalist city; against a demand for order, specificity, and integration, it is disorienting, banal, erratic. Operating outside the constraints of dominant social structures, it harbours the unconscious of the city, not only an inevitable, but also a necessary rupture in the urban fabric. In this subterranean realm, the striated and measured plots of land are sporadically smoothed over by persistent nature, reclaiming its territory. These perceived voids invite projections of desire, both at a civic scale and on an individual level, that consequently shape the space. These are grounds of negotiation, a political realm often driven more by visceral impulses than economics. They aggravate tensions typically suppressed in the city, including those wrought by violence and melancholy. This is a portrait of the Don Valley in Toronto. Fragments of representation reveal the role of this space in the collective memory of the public. Beyond the infrastructure that binds them, the city and the valley are integrated through their opposition: one fuels the experience of the other.

Workplace mediation services are committed to developing strategies that help people resolve conflict. In its various intrapsychic and psychosocial guises conflict is central to psychoanalytic theory and practice, but within the current literature there are no qualitative workplace mediation studies explicitly drawing on psychoanalytic/systems psychodynamic theory and thinking. In this way, the dynamic unconscious is effectively marginalised from the mediation research literature. This research adopts a case study approach, and reports the findings of a mixed methods mediation service review undertaken in an N.H.S. Trust. All research participants experienced significant conflict in the workplace, or were directly involved in addressing the antecedents, management and/or consequences associated with collegial and organisational dispute. 27 current N.H.S employees, selected by the mediation service lead, were invited to participate, with 15 proceeding to interview. All 15 participants contribute towards the service review data, whilst 6 of these interviews are used to specifically underpin psychoanalytic/systems psychodynamic analysis. The study methodology incorporates analytically informed negative capability and the Free Association Narrative Interviewing (F.A.N.I.) and analysis methods of Holloway & Jefferson (2012). An emphasis is placed working with the whole data according to the principles of gestalt, including the inter-subjective dynamics of the interview encounter itself, and analytical concepts such as counter-transference, splitting and projective identification. Many of the skills needed to work successfully as a psychoanalytic mediator are illustrated. The study also presents a summative content analysis of Trust board minutes Dec.2012 - Dec. 2015 to establish the representation of organisational conflict and mediation at the most senior levels of the organisation. A discrepancy between the reported prevalence of organisational conflict and its representation at board level is evident. The study links the service review findings to recommendations for the N.H.S. Trust at the level of policy and practice, alongside suggestions for further research.

On peut distinguer deux formes à la spontanéité, la spontanéité autonome – le geste trouve son origine dans l’intériorité du sujet indépendamment des influences extérieures –, et la spontanéité hétéronome – forme de réaction, de laisser-aller, aux variations du milieu ambiant. La première est celle des danseurs « du mandala », tel que Carl Gustav JUNG a pu les observer, qui agissent involontairement en prise avec une grandeur intérieure. La seconde est celle des danseurs contemporains tels que les pratiquants de la danse Contact Improvisation de PAXTON, ou encore des danseurs de buto. Ces deux types de spontanéité renvoient à deux paradigmes scientifiques différents. Alors que PAXTON fonde explicitement sa pratique sur les lois de NEWTON, conçoit les rapports que l'individu entretient avec son environnement comme des interactions mécaniques, JUNG et Wolfgang PAULI pensent la relation de l'homme avec son environnement non seulement à travers la sensibilité et la causalité, mais aussi à travers un lien a-causal qu'est la psyché. Cette conception de JUNG et de PAULI se fonde sur les découvertes en physique quantique, principalement sur le concept de complémentarité de Niels BOHR Nous proposons ensuite une approche phénoménologique de cette danse grâce à laquelle nous dégageons une structure psychophysique inconsciente. Cette structure comporte trois plans du vécu psychophysique (individuel et collectif), emboîtés les uns dans les autres, que nous avons nommés : central, primaire et secondaire. Leur déploiement correspond à trois étapes de différenciation du non-moi au moi, ou si l'on préfère du on au je – architecture psychophysique qui fait écho à la structure métaphysique de PLOTIN. / A distinction can be made between two forms of spontaneity, i.e. the autonomous spontaneity – the gesture originates from the interiority of the subject, regardless of external influences-, and the heteronomous spontaneity – a kind of reaction, of letting go according to environmental changes. The first is the one of the dancers “of the mandala”, as observed by Carl Gustav Jung, who act unwillingly, caught up by an inner greatness. The second is the one of contemporary dancers, such as those practicing PAXTON’s Contact Improvisation, or as Buto dancers. Those two types of spontaneity refer to two different scientific paradigms. Whereas PAXTON explicitly bases his practice on Newton’s laws and conceives the relations of an individual with his/her environment as mechanical interactions, Jung and Wolfgang Pauli think the relation of men and their environment not only through sensitivity and causality, but also through the acausal link of psyche. JUNG and PAULI’s view is grounded on discoveries in particular physics, mainly on Niels BOHR’s concept of complementarity. We then propose a phenomenological approach of this dance, from which we identify an unconscious structure of movement. This structure includes three planes of psychophysical experience (individual and collective), which are nested in each other, that we call: central, primary and secondary.Their deployment correspond to three stages of the differentiation of the self and the non-self, or, one might prefer to say, of the we and the I – the psychophysics architecture that echoes PLOTINUS’ metaphysic structure.

Une philosophie de la subjectivité peut-elle accepter le concept freudien d’inconscient ? Cette question est au cœur du projet philosophique de Merleau-Ponty. Le but de ce travail est de montrer comment le questionnement de Merleau-Ponty sur l’inconscient ouvre un espace de pensée nouveau. Celui-ci est délimité d’une part, par une confrontation avec la philosophie de Sartre – Merleau-Ponty transforme le sens de la conscience irréfléchie reconfigure la rencontre d’autrui – d’autre part, par le remaniement de l’inconscient freudien – il s’agit de faire place à la découverte de Freud, tout en écartant une conception réaliste de l’inconscient. C’est en prenant appui sur ce qu’il nomme perception que Merleau-Ponty ouvre la voie à un savoir qui ne se sait pas. / Can a philosophy of subjectivity accept the Freudian concept of the unconscious? This question is at the heart of Merleau-Ponty’s philosophical project. The objective of this dissertation is to show how Merleau-Ponty develops a novel conception of the unconscious. This conception is the product, on the one hand, of a confrontation with Sartre’s philosophy: Merleau-Ponty seeks to reconsider the Sartre an idea of a pre-reflective consciousness and draw other lessons than Sartre does from the analysis of Otherness. It is the result, on the other hand, of a critical reception of the Freudian idea of the unconscious : Merleau-Ponty seeks to make space for Freud’s discovery while rejecting a realist conception of the unconscious. Drawing mainly on his conception of perception, Merleau-Ponty fleshes out – in dialogue with Freud and Sartre – the idea of an “unknown knowing”, i.e. the idea that we may possess a piece of knowledge without knowing it.

The Unconscious in Social Explanation”. The proper range and contentof the unconscious in the human sciences should be established by referenceto its conceptual relationship to the folk psychology that informs the standardform of explanation therein. A study of this relationship shows that humanscientists should appeal to the unconscious only when the language of theconscious fails them, that is typically when they find a conflict between people’sself-understanding and their actions. This study also shows that human scientistsshould adopt a broader concept of the unconscious than the one developedby Freud, that is, one free from his ahistorical concept of the instincts and hisahistorical emphasis on the sexual experiences of childhood. The unconscious,understood in this way, has an ambiguous relationship to more recent linguisticand narrativist strands of psycho-analysis. / El verdadero alcance y contenido de lo inconsciente en las CienciasHumanas debería ser establecido en referencia a su relación conceptual con lapsicología popular que moldea a la forma estándar de explicación allí en juego.Un estudio de dicha relación muestra que los científicos de las Ciencias Humanasdeberían apelar al inconsciente solo cuando el lenguaje de lo consciente lesfalla, esto es, especialmente cuando encuentran un conflicto entre la autocomprensiónde las personas y sus acciones. Este estudio muestra también que loscientíficos de las Ciencias Humanas deberían adoptar un concepto más ampliode lo inconsciente que aquel desarrollado por Freud, es decir, un concepto queesté libre de la concepción freudiana ahistórica de los instintos y su énfasisahistórico en las experiencias sexuales de la niñez. Lo inconsciente, entendidode esta manera, tiene una relación ambigua con las más recientes vertienteslingüísticas y narrativas del Psicoanálisis.

A partir do tema da apresentação de pacientes, este trabalho dedica-se a pensar as relações existentes entre subjetividade, sofrimento psíquico e o saber que se constrói sobre os mesmos. Resgatar a história de tal dispositivo clínico permitiu a construção de uma interlocução interessante com as bases epistêmicas das duas principais áreas de conhecimento sobre as psicopatologias: psiquiatria e psicanálise. A necessidade de refletir sobre a questão polêmica da exposição de um paciente a um público, ou seja, da colocação do mesmo enquanto objeto na apresentação, permitiu o recorte de um ângulo fundamental, para que se possa refletir sobre as aproximações e distanciamentos existentes entre essas duas áreas do saber, bem como as consequências que delas derivam. A discussão sobre o lugar e a função da imagem na relação do homem com a linguagem mostrou estar no cerne desta questão. Nesse contexto, busca-se evidenciar a diferença produzida por Freud ao derivar do Cogito ergo sum para o Wo es war soll ich werden, movimento que resgata da exclusão o sujeito do inconsciente, a partir do estabelecimento de uma outra relação com as imagens. É nessa direção que Lacan faz das apresentações psicanalíticas de pacientes um lugar de reedição do movimento freudiano e onde o estabelecimento da direção da cura do paciente e a transmissão do que há de mais precioso à psicanálise se fazem possíveis. / Since the subject of mental patient presentation, this study intend to ponder about the relationship between subjectivity, psychical suffering and the knowledge built over them. To rescue the history of such clinical device allowed the conception of an important interlocution to the epistemic basement of the two most important areas of knowledge about psychopathologies: psychiatry and psychoanalysis. The necessity of been reflecting about the polemic question that is the patient exposition to an audience, it means, to place it as an object at a show, have allowed the construction of a specific point of view which is fundamental to make possible to reflect about the approach and the severances between these two areas of the knowledge, as so the consequence originating of them. The discussion about the image place and function as regard the relationship between the human been and the language have shown to be in the inn of this question. In this context, the intention is to emphasize the difference that Freud make possible when he derived from Cogito ergo sum to Wo es war soll ich warden. Such movement is what makes possible the ransom of the subject of the unconscious. That is in such direction that Lacan accomplish his patient presentations and makes of this activity the place to reprint Freudian work. In that sense the psychoanalytical patient presentation turns possible the cure direction setting and psychoanalysis transmission.

254f. / Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-11T15:47:37Z No. of bitstreams: 1 Denise Maria Limaseg.pdf: 1545311 bytes, checksum: be86347654890e0c904a294674d15f39 (MD5) / Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-05-26T10:47:57Z (GMT) No. of bitstreams: 1 Denise Maria Limaseg.pdf: 1545311 bytes, checksum: be86347654890e0c904a294674d15f39 (MD5) / Made available in DSpace on 2013-05-26T10:47:57Z (GMT). No. of bitstreams: 1 Denise Maria Limaseg.pdf: 1545311 bytes, checksum: be86347654890e0c904a294674d15f39 (MD5) Previous issue date: 2009 / O presente trabalho estabelece um diálogo interdisciplinar entre as ciências sociais e a psicanálise e visa a analisar os mecanismos sociais e psíquicos que constituem, moldam e aprisionam o ser humano. Para explicitar esse diálogo, recorreu-se à teoria da complexidade como paradigma epistemológico para justificar que não há um déficit em nenhum dos campos do conhecimento, mas uma colaboração recíproca necessária para a compreensão e explicação de um objeto complexo, o qual tem, como contraponto, a sobredeterminação. A sociologia e a psicanálise foram tratadas como “campos”, à luz da teoria dos campos de Pierre Bourdieu, e assim delimitados. Para a sistematização do diálogo entre o campo da psicanálise e o campo das ciências sociais e das possibilidades de novas interpretações a partir desse diálogo, recorreu-se a uma ilustração exemplar encontrada na obra de Sergio Paulo Rouanet, através de seis de seus livros. Pretendeu-se, por fim, dar uma colaboração a esse diálogo, recorrendose aos conceitos de habitus, de Bourdieu e de Norbert Elias, para a análise dos condicionamentos sociais do indivíduo e aos conceitos freudianos de inconsciente e de identificação para a análise das determinações psíquicas do sujeito. Feita a articulação do objeto complexo indivíduo/sujeito, foi sugerida a margem de liberdade, de emancipação e autonomia do ser humano diante dessa sobredeterminação, bem como de sua responsabilidade pelos seus atos. / Salvador