A solidariedade ressurge, na contemporaneidade, como valor ético e princípio jurídico, envolvendo o desafio da responsabilidade para com o outro. Torna-se fundamental, assim, investigar os diversos sentidos de solidariedade, a qual se mostra relevante para a construção de um espaço comum, marcado pelo respeito à pluralidade e destinado a uma eficaz proteção aos necessitados. Um dos princípios norteadores deste trabalho é a indagação acerca de até onde estamos dispostos a financiar um sistema fundado no princípio da solidariedade. Outro questionamento também se revela essencial: seria preciso buscar, em alguma esfera de transcendência, motivações possíveis para a solidariedade num mundo pós-moderno que parece primar pelo individualismo exacerbado? Na busca por respostas, delineia-se um sentido específico do humano, voltado à responsabilidade para com o outro, sobretudo para com aquele que é estranho, estrangeiro, diferente. A solidariedade, para além da mera noção de tolerância que incorpora a diferença, exige um compromisso coletivo. Alcançar a plenitude polissêmica da solidariedade passa pelo esforço de valorizar a diversidade humana, de modo a viabilizar o agir conjunto, pressuposto basilar da atitude política. / The current resurgence of solidarity appears in the form of ethical values and legal principles and involves the challenge of accepting responsibility for another person. It is important to examine the manifold significance of solidarity in order to consider the possibility of constructing a common space that both respects plurality and ensures the longterm security of those protections for the disadvantaged and vulnerable. The question is: to what extent are we willing to fund a system founded on the principle of solidarity? Might a driver toward solidarity require the invocation of a higher purpose for this post-modern world, so characterized by acute individualism? Would this then reframe the meaning of humanity to include the othered those deemed strange, alien or foreign? Solidarity goes beyond tolerating diversity, it requires a collective commitment evidenced by political collective action.

nÃo hà / A compreensÃo da arte enquanto proposta pedagÃgica, que permite ao artista transmitir idÃias, conceitos e emoÃÃes de forma a gerar reflexÃes e apontar caminhos para o desenvolvimento da sociedade dentro de uma perspectiva Ãtica e espiritualizada à o caminho que nos torna possÃvel articular arte e espiritualidade numa discussÃo dialÃgica e formadora para o devir do humano na sua constante busca por ser mais. O Grupo EspÃrita de Teatro Leopoldo Machado no ofereceu as condiÃÃes necessÃrias para tornar essa pesquisa possÃvel, haja vista a especificidade do teatro com que trabalham e os objetivos atribuÃdos à sua prÃxis teatral: divulgar a mensagem espÃrita, como forma de dar sentido espiritual ao seu pÃblico e trabalhar a auto-transcendÃncia. Partimos, portanto, de alguns questionamentos iniciais que favoreceram o aprofundamento dessas discussÃes: existe um diÃlogo entre o ator e o personagem no teatro espÃrita? O personagem que se interpreta traz para o ator/atriz reflexÃes à sua prÃpria existÃncia? A partir dessas reflexÃes possibilitadas pelos cÃrculos de cultura freireano dentro do universo do prÃprio grupo, surgiu uma nova pergunta para a discussÃo: o Grupo EspÃrita de Teatro Leopoldo Machado à tambÃm um espaÃo de formaÃÃo humana e social? Diante desses elementos jà postos, foi possÃvel verificar as articulaÃÃes entre sujeito e personagem, sujeito e texto, entre os prÃprios sujeitos, na formaÃÃo de si. No percurso da pesquisa, percebemos que para alÃm do teatro espÃrita, que tem um funÃÃo por si formadora, o prÃprio grupo, como ambiente de convivÃncia e partilha, exerce tambÃm uma funÃÃo importante no processo de formaÃÃo desses sujeitos. A metodologia eleita para responder as questÃes propostas foi a Pesquisa-aÃÃo por nos possibilitar uma relaÃÃo de maior envolvimento, onde transitei entre a condiÃÃo de pesquisador e sujeito da prÃpria pesquisa realizada. Foi utilizada ainda a metodologia de EvangelizaÃÃo de EspÃritos, que permitiu articular os cÃrculos de cultura freireanos com os princÃpios espÃritas. Os autores que fundamentam essa pesquisa sÃo: Barbier(2007); Josso (2004); Freire (1967, 1996, 1997, 2005) e Amui (2005, 2009, 2011, 2012). Trazemos ainda alguns autores que nos permitiram uma aproximaÃÃo entre conhecimento espÃrita e auto transcendÃncia, teatro e formaÃÃo humana, educaÃÃo e espiritualidade, destacamos dentre eles: Koudela ( 1992); Kardec ( 1997, 2002, 2003, 2008); DENIS (1997, 2008); FRANKL (1989) e BURNIER (2009). / The understanding of art as a pedagogical proposal which permits to the artist transmitting ideas, concepts and emotions in order to generate reflections and pointing ways to the development of society inside of an ethical and spiritualized perspective is the path that makes to us possible articulate art and spirituality on a dialogical and forming discussion to the becoming of the human being in his constant search to be more. The theater spiritist group Leopoldo Machado has offered us the necessary conditions to make this research possible, considering the specificity of theater it deals with and the goals attributed to its theatrical praxis: broadcasting the spiritism message, as a way to give spiritual sense to its audience and to work the self-transcendence. Before such elements already posed, it should be verified in what level the articulation between theater and spirituality if the self-transformation was indeed done by the actors who work with this field of knowledge. So I started from some initial questions that favor the deepening of these discussions: is there a dialogue between the actor and the character in the spiritist theater? The role played brings to the actor/actress reasoning about his/her own existence? The theater is a manifestation of spirituality or simply a mean of transmission of the message? From these reflections that were possible by the Freire cultural circles inside of the group universe a new question was born to the discussion: the spiritist theater group Leopoldo Machado is also a field for social human formation? The methodology elected to answer those proposed questions was the action-research because it makes possible a relation of bigger involvement where I have walked between the condition of researcher and subject of the very research run. The fundamental authors to this research are: BARBIER(2007);JOSSO (2004); FREIRE (1967, 1996, 1997, 2005) E AMUI (2005, 2009, 2011, 2012). Before the specificity of the questions debated it was necessary raising a theoretical referencial to this dialogue that involves art, education, spirituality and human formation. We bring some authors that permitted to us the approximation of spiritist knowledge and self-transcendence, theater and human formation, education and spirituality, highlighting among them:: KOUDELA( 1992); KARDEC ( 1997, 2002, 2003, 2008); DENIS (1997, 2008); FRANKL (1989) e BURNIER (2009)

Submitted by Marilene Donadel (marilene.donadel@unioeste.br) on 2018-09-26T18:36:30Z No. of bitstreams: 1 Luana_Giacomini_2018.pdf: 1002150 bytes, checksum: be7b6f28603e6704fc244ae5fb0cb157 (MD5) / Made available in DSpace on 2018-09-26T18:36:30Z (GMT). No. of bitstreams: 1 Luana_Giacomini_2018.pdf: 1002150 bytes, checksum: be7b6f28603e6704fc244ae5fb0cb157 (MD5) Previous issue date: 2018-06-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This Graduate Dissertation aims to investigate one sentence, which is found on §44 of Being and Time, that is: “Dasein is 'in truth'”. We have, in this sentence, the question for the ontic-ontological character of the Being which we ourselves are, as related to its ontological constitution the oscillation between veiling and unveiling of its being. The question which permeates our research, thus, refers to the privileged way of being which we are, as well as to the rescue of the question for meaning when facing such privilege. What relation has this ontic-ontological privilege of Dasein with this rescue proposed by Heidegger’s phenomenology? How would truth be a fundamental problem in this way? All these questions guide our research which seeks clarification of this obscure sentence asserted by Heidegger in Being and Time, about a truth that inhabits Dasein and of a truth that it is "situated" because it exists. The question for truth is totally related to the fundamental ontology proposed by Heidegger because it is through it that the phenomenologist proposes the rescue of "aletheia" (truth as unveiling, thought by the Greeks) and reaffirms its "anteriority", necessary before the truth thought by traditional molds as a kind of homoiosis. It is through an attention to the pre-phenomenological intuitions of the Greeks that our philosopher reaffirms the scope of philosophy in the face of oblivion of tradition. Aletheia is original truth, it is true that dwells Dasein because it refers us to the event of transcendence that this Being essentially is. It is through this notion that we have the question of sense being reaffirmed, that is, by accompanying what shines so quietly in our being: the inaugural event. We have, by means of the phenomenological method of investigation, the possibility of this shine to reveal itself in a more penetrating way, putting us in the position of seeing originally, that is, since the event of the transcendental. For, as our phenomenologist tells us: the original truth is a transcendental truth. To achieve so, the general objective of this research is: 1) To expose the traditional way of conceiving that which is true in the context of a general science of being; 2) To elucidate how the heritage of tradition denies the character of aletheia (which still appears in Aristotle); 3) Clarify how we have the phenomenological method in Heidegger, being operated through a hermeneutic, that is, a phenomenological attention; 4) To enter the essential determinations of Dasein, through an unbiased look made possible by phenomenological hermeneutics. / Esta dissertação busca investigar uma sentença que se encontra no §44 de Ser e tempo, a saber: “o ser-aí é e está na verdade”. Temos nesta sentença a pergunta pelo caráter ôntico-ontológico do ente que nos mesmos somos, na medida em que diz respeito à sua constituição ontológica a oscilação entre o velamento e o desvelamento de seu ser. A questão que permeia nossa investigação, portanto, se refere ao modo de ser privilegiado do ente que nós mesmos somos, bem como a necessidade do resgate da questão pelo sentido frente tal privilégio. O que tem a ver o privilégio ôntico ontológico do ser-aí com esse resgate proposto pela fenomenologia de Heidegger? De que modo a verdade seria um problema fundamental nestes moldes? Todas essas questões norteiam nossa pesquisa que almeja a clarificação dessa sentença obscura afirmada por Heidegger em Ser e tempo, acerca de uma verdade que habita o ser-aí e de uma verdade que ele está “situado” porquanto existe. A questão pela verdade tem total relação com a ontologia fundamental proposta por Heidegger porque é através dela que o fenomenólogo propõe o resgate da “aletheia” (verdade enquanto desvelamento, pensada pelos gregos) e reafirma sua “anterioridade” necessária frente a verdade pensada aos moldes tradicionais como uma espécie de homoiosis. É através de uma atenção às intuições pré-fenomenológicas dos gregos, que nosso filósofo reafirma o escopo da filosofia frente o esquecimento da tradição. A aletheia é verdade originária, é verdade que habita o ser-aí porque nos remete ao acontecimento da transcendência que este ente essencialmente é. É através desta noção que temos a questão pelo sentido sendo reafirmada, isto é, ao acompanhar aquilo que brilha de modo demasiado silencioso em nosso ser: o acontecimento inaugural. Temos por meio do método fenomenológico de investigação a possibilidade deste brilho nos saltar aos olhos de modo mais penetrante, nos colocando na posição de ver originariamente, isto é, desde o acontecimento do transcendental. Pois, como nosso fenomenólogo nos diz: a verdade originária é uma verdade transcendental. Para tanto, o objetivo geral, no tocante à presente pesquisa é: 1) Expor o modo tradicional de se conceber o verdadeiro no âmbito de uma ciência geral do ser; 2) Elucidar de que modo a herança da tradição nega o caráter da aletheia (que ainda aparece em Aristóteles); 3) Clarificar de que modo temos o método fenomenológico em Heidegger, sendo operado através de uma hermenêutica, isto é, uma atenção fenomenológica; 4) Adentrar as determinações essenciais do ser-aí, através de um “olhar livre” viabilizado pela hermenêutica fenomenológica.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-10-10T11:41:04Z No. of bitstreams: 1 fernandadearaujomelo.pdf: 286912 bytes, checksum: 50abf19e6ffc68b1a525f40d5fc94deb (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-10-11T15:50:36Z (GMT) No. of bitstreams: 1 fernandadearaujomelo.pdf: 286912 bytes, checksum: 50abf19e6ffc68b1a525f40d5fc94deb (MD5) / Made available in DSpace on 2016-10-11T15:50:36Z (GMT). No. of bitstreams: 1 fernandadearaujomelo.pdf: 286912 bytes, checksum: 50abf19e6ffc68b1a525f40d5fc94deb (MD5) Previous issue date: 2009-08-18 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa tem por objetivo principal obter uma compreensão das cifras da transcendência no pensamento de Karl Jaspers. Contudo, essa investigação mostra-se determinante para se pensar também em que medida a sua filosofia da existência poderia ser chamada de filosofia da transcendência. Pode-se dizer que a reflexão que o nosso autor estabelece em torno da existência humana possibilita a abertura para a transcendência no momento em que vincula a existência ao horizonte do fracasso e da sua conseqüente superação. Perceba que é no embate com essas situações-limite que se dá o ‘ocorrer’ da transcendência na forma de ‘sinais cifrados’. Isso evidencia, portanto, que o percurso estabelecido por Jaspers em sua fundamentação da especificidade da ‘condição humana’ culmina no âmbito da transcendência. Sob esta ocular, quer-se crer que esta pesquisa contribui, efetivamente, para se pensar como Jaspers estabelece a relação entre a existência e a transcendência, e, indo mais além, como se fundamenta o estatuto de sua filosofia da transcendência. / This thesis aims at understanding the “ciphers of transcendence” in Karl Jasper’s thought. We believe, however, that this investigation can be decisive to think how his philosophy of existence could also be called a philosophy of transcendence. We could say that the reflection that our author establishes around human existence makes possible an opening for transcendence when he connects existence to the horizon at failure and its consequent overcoming. One can observe it is in the confrontation with these extreme moments that transcendence occurs through “ciphered signs”. Therefore, that the way established by Jaspers in his grounding of the specific human condition ends up, in a decisive manner, in a sphere of transcendence. Under this aspect, we think this research contributes to understand how Jaspers establishes the connection between existence and transcendence and, furthermore, how he construes thes statute of his philosophy of transcendence.

Background: Many people become ill due to stroke every year in Sweden. Stroke survivors can suffer from depressive symptoms due to the consequences that come with a stroke. Depressive symptoms can lead to negative quality of life and can lead to an unsustainable life situation. Problem: Depressive symptoms in stroke patients contributes with many different consequences that can cause unhealth and impaired quality of life. In order for nurses to be able to perform their role and being there to support both patients and relatives, more knowledge is required in this area and it can increase the quality of life and health of the patients. Objective: The purpose is to describe patient’s experiences of depressive symptoms after stroke. Method: A general literature review. 10 articles where of 6 had a quantitative approach and 4 a qualitative approach. These then became the result. Result: In the result, three categories were summarized describing experiences of depressive symptoms after stroke. Losing oneself, Losing control and Experiences of vulnerability. Conclusion: It appeared that the experience of depressive symptoms was common after a stroke and could be related to consequences such as physical barriers, difficulty in managing emotions, loneliness and fatigue. This summarized experiences of depressive symptoms after stroke. / Bakgrund: Många människor insjuknar i stroke varje år i Sverige. Patienter som har överlevt en stroke kan lida av depressiva symtom på grund av konsekvenserna som medföljer efter en stroke. Depressiva symtom kan leda till att livskvalitén blir påverkad negativt och det kan medföra en ohållbar livssituation. Problem: Depressiva symptom hos patienter med stroke bidrar till många olika konsekvenser som kan orsaka ohälsa och försämrad livskvalité. För att sjuksköterskor ska kunna utföra sin roll och finnas där som stöd för både patienterna samt anhöriga behövs mer kunskap inom detta område. Bredare kunskap kan öka patienternas livskvalité och hälsa. Syfte: Syftet är att beskriva patienters erfarenheter av depressiva symtom efter en stroke. Metod: En allmän litteraturöversikt. 10 artiklar varav 6 hade en kvantitativ ansats och 4 en kvalitativ ansats. Resultat: I resultatet sammanställdes tre kategorier som beskrev erfarenheter av depressiva symptom efter stroke. Att förlora sig själv, Förlorad kontroll och Erfarenheter av sårbarhet. Slutsats: Det framgick att erfarenheten av depressiva symptom var vanligt efter en stroke och att det kunde relateras till följder såsom fysiska hinder, svårigheter att hantera känslor, ensamhet och trötthet. Detta summerade erfarenheter av depressiva symptom efter stroke.

Karl Jaspers is a thinker who tries in his philosophy to formulate a non-religious concept of faith. The thesis wants to clarify this "philosophical faith", which constitutes for Jaspers an answer to the question, "by what and toward what shall we live". Jaspers characterizes his philosophical faith as a "faith of a thinking man", which lay in grounds of philosophizing itself. On the one hand, philosophical faith (and philosophy itself) is different from the knowledge and science, because it cannot be reduced to a mere content; on the other hand, it is different from the religious faith and religion itself, mainly because it cannot accept the traditional Christian revelation. Finally, philo- sophical faith can be characterized as a communicative manner of life, which wants to reach the maximum possible level of understanding by all people. Keywords Karl Jaspers, philosophical faith, transcendence, existence, religion, revelation, communication

This thesis comprises an exploratory study of the dynamic of communication symbols during growth and transcendence cycles of the unique individual. It moreover explores how the quintessence of the individual, the quantum self, transforms itself through the use of intrapsychic communication. The exploration focuses on the confluence of a subjective, inner experiential reality and reality as a social construct. This inner, subjective and experiential reality of the individual relates to the correspondence between the transcendence of consciousness and the creation of meaning derived from the Jungian constructs of archetypal images, symbols and myths. The eclectic nature of the study necessitates a multidisciplinary approach, and consequently, theories and constructs in Depth and Transpersonal Psychology, the New Physics (Quantum Physics), Complexity and Chaos Theories, Mysticism, and Philosophy are explored and integrated with contemporary communication notions of the self, symbols and consciousness. Integration and inclusiveness consequently form the bedrock of this study. Archetypal communication symbols are considered as the derivatives of a subjective, inner reality. The exploration and comprehension of an inner reality are considered to be of prime significance to the transcendence of the self: the individual as a unique multifarious being. An archetypal and mythical semiotic textual analysis of ‘The Alchemist’ by Paolo Coehlo, and an individual case analysis of dream symbols and a self-report based on the interpretation of a dream theme by using active imagination indicate that a transcendental spirituality, and consequently an inner, subjective transcendental reality are imminent in the individual. An intrinsic need for equanimity and unity is reflected in the images, symbols and myths of the Self as archetype of meaning nested in the collective unconscious. Ensuing from the exploration in this study, an experiential and ‘lived’ theory and model of the dynamic process of intrapsychic communication are described and depicted. Moreover, the employment of archetypal images, symbols and myths of the Self during intrapsychic communication are described and contrasted with a complex adaptive system. The relationship between the self, consciousness, and intrapsychic communication is hence depicted and described in terms of an experiential theory of intrapsychic communication as a complex adaptive system iterating between balance and harmony, and chaos. Intrapsychic communication, which represents all the levels of communication within the Self with its corresponding levels of consciousness, facilitates both awareness and integration of the inner subjective reality, and the external socio-cultural reality of the ego which is at the core of the Self. It is asserted that the transcendence of consciousness cannot be experienced as a distinct experience. Rather, intrapsychic communication facilitates a sense and experience of the Self by an individual through the use of archetypal images, symbols and myths as represented in dream experiences of an individual and the text of a modern narrative. The inclusion of the archetypal spiritual dimension of the Self and the indication of an intrinsic need for wholeness, unity and transcendence in intrapsychic communication, alludes to a shared innate and universal heritage which cuts across all cultural and racial boundaries. Since the study is of an exploratory nature suggestions for further study and research are also made. / Dr. H.L. Venter

Significant differences as well as similarities between Islam and Christianity in the areas of the transcendence of God is the main discussion of the thesis. The investigation of the transcendence of God in the Bible and the Qur’an is within the limits of corresponding relationship accounts of God with Adam, Abraham, and Moses. Selected passages are used as examples to fulfil the aim of the study. Through this study an attempt is also made to determine what constitutes different aspects of theologies and practices of Christianity and Islam. The preliminary preparation of the study and the orientation of the readers into the transcendence of God are dealt with in the first three chapters: Chapter 1 presents an overview of the research as well as the various aspects of research methodology, chapter 2 describes the similarities and differences of the Qur’an and the Bible in order to present an appropriate approach to the exegesis of the selected passages, and chapter 3 establishes the theological issues of the transcendence of God from the views of both Christian and Muslim scholars. The main discussion of the transcendence of God unfolds in chapters 4 and 5. Chapter 4 investigates how God reveals his will in respect to the Qur’an and the Bible, particularly the Old Testament, and describes and analyses the transcendence of God revealed in the Old Testament and the Qur’an within the limits of the parallel passages dealing with Adam, Abraham, and Moses. Chapter 5 carries over the results of chapter 4 to find the cause of the differences between the corresponding episodes of the Old Testament and the Qur’an with regard to the transcendence of God, and analyses the implications of the transcendence of God with regard to the differences in Christianity and Islam theology. Finally, chapter 6 concludes the study as well as presents implications and solutions for the Christian-Muslim conflicts and the necessity for further studies. In conclusion, the exegesis of identical passages concerning God’s relationship with man found in both the Qur’an and the Bible establishes that the Qur’an presupposes that God, maintaining absolute transcendence from creation, will not allow his immanent state with man. Thus, Muslims can only have a transcendent relationship with God, which diminishes their ability to know God, and closes the door to personal relationships between God and man. The lack of God’s personal relationship with man has been a key factor in shaping the theology of Islam. In the Bible, on the other hand, God’s relationship with man is expressed in both his transcendence and immanence. God first wanted his immanent state with man, but due to man’s sinful state the ontological transcendent relationship has been established. God, in turn, uses his transcendence as a method of immanence with man. This transcendence-immanence of God is evident through Christian theology which can be expressed as God’s horizontal-vertical relationship compared to the vertical relationship of God in Islam. / Thesis (PhD)--University of Pretoria, 2009. / Biblical and Religious Studies / unrestricted

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-29T13:07:39Z No. of bitstreams: 1 manoelamartinsdasilveira.pdf: 462386 bytes, checksum: 0a83fbedb766917f0ffcd2493a3a45db (MD5) / Rejected by Adriana Oliveira (adriana.oliveira@ufjf.edu.br), reason: Adicionar instituição on 2016-02-01T15:45:40Z (GMT) / Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-02-01T16:12:54Z No. of bitstreams: 1 manoelamartinsdasilveira.pdf: 462386 bytes, checksum: 0a83fbedb766917f0ffcd2493a3a45db (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-02-01T20:10:46Z (GMT) No. of bitstreams: 1 manoelamartinsdasilveira.pdf: 462386 bytes, checksum: 0a83fbedb766917f0ffcd2493a3a45db (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-02-01T20:11:01Z (GMT) No. of bitstreams: 1 manoelamartinsdasilveira.pdf: 462386 bytes, checksum: 0a83fbedb766917f0ffcd2493a3a45db (MD5) / Made available in DSpace on 2016-02-01T20:11:01Z (GMT). No. of bitstreams: 1 manoelamartinsdasilveira.pdf: 462386 bytes, checksum: 0a83fbedb766917f0ffcd2493a3a45db (MD5) Previous issue date: 2014-09-12 / Neste trabalho, partindo das 304 cartas escritas por Simone de Beauvoir para o escritor americano Nelson Algren, investigamos o aparente hiato que distancia a mulher submissa e dependente, que se declara apaixonadamente para seu interlocutor, da pensadora que se posiciona publicamente em favor das liberdades individuais. Por conta da distância tanto física quanto cultural, no período imediatamente posterior à Segunda Guerra, Beauvoir e Algren se descobriram sobretudo através da troca epistolar. As cartas, então, ocupam o lugar da falta do outro. De modo que, para se revelar e despertar o interesse do amado, a autora utiliza algumas estratégias de convencimento, como, por exemplo, a maneira de se mostrar dependente ou, ainda, o tom altamente passional que perpassa algumas das missivas. Entretanto, a dependência declarada não ultrapassa o plano da escrita para a realidade, já que ela não abandona definitivamente sua vida em Paris para viver em Chicago, se recusando, pois, a encarcerar sua singularidade nos modelos de um casamento tradicional. / In this paper, starting from the 304 letters written by Simone de Beauvoir to the American writer Nelson Algren, we investigate the apparent hiatus distancing the submissive and dependent woman who passionately declares herself to her interlocutor and the thinker who positions herself publicly in favour of individual freedoms. Due to both physical and cultural distance, in the immediate aftermath of World War II, Beauvoir and Algren discovered themselves mainly through exchanging letters. These letters, then, take the place of the absence of the other. So, to reveal herself and arouse the interest of her beloved, the author uses some strategies of persuasion, for example, the way to show dependence or even a highly passionate tone revealed in some of the missives. However, this declared dependence does not exceed from writing to the reality, since she does not definitively abandons her life in Paris to live in Chicago, refusing, therefore, to incarcerate her uniqueness in the models of a traditional marriage.

Made available in DSpace on 2017-06-01T18:12:56Z (GMT). No. of bitstreams: 1 decio_overarth_macedo.pdf: 488930 bytes, checksum: 208e5d18db17bc116cac273e6221db8c (MD5) Previous issue date: 2015-07-23 / Search the theme "Dance and transcendence: spirituality fragments in contemporary times", with the motivation to find answers even if provisional and unfinished, on human attempt at existential search for meaning. From the reports of the experiences of nine artists Dance Gifts in Pernambuco scenario, it was possible to establish relationships of their trajectories in contemporary danced with the transcendence and spiritual dimensions. The delivery of each interviewee revealed inspiring artist biographies built through dance, allowing underpin this work. The choices of the artists were equivalent to their contributions and the permanence of its activities in varied styles and social segments. Data were collected in semi-structured interview. In interviews, the artists reveal a spirituality and relationship with God, out of religious institutional context, which reflects the dynamics of transformation of religious phenomenon nowadays. The intertwined dynamics between dance, transcendence and spirituality, remains producing access roads so that the human being can find his way full. This work reveals synthesized form, the complex relationship between dance, transcendence and spirituality, requiring develop new studies that could deepen the knowledge about this issue. / Pesquisar o tema Dança e transcendência: fragmentos de espiritualidade na contemporaneidade , tendo como motivação encontrar respostas ainda que provisórias e inacabadas, sobre a tentativa humana em sua busca existencial por sentido. A partir dos relatos das experiências de nove artistas da dança presentes no cenário pernambucano, foi possível estabelecer relações de suas trajetórias dançadas na contemporaneidade com as dimensões de transcendência e espiritualidade. A entrega de cada artista entrevistado revelou inspiradoras biografias construídas através da dança, o que possibilitou constituir o eixo desse trabalho. As escolhas dos artistas foram equivalentes às suas contribuições e a permanência de suas atividades em variados estilos e segmentos sociais. Os dados foram coletados em entrevista semiestruturada. Nas entrevistas, os artistas revelam uma espiritualidade e a relação com Deus, fora do contexto institucional religioso, o que reflete a dinâmica de transformação do fenômeno religioso na contemporaneidade. A imbricada dinâmica entre dança, transcendência e espiritualidade, permanece produzindo vias de acesso para que o ser humano possa encontrar o caminho de sua totalidade. Este trabalho revela de forma sintetizada, a complexa relação entre dança, transcendência e espiritualidade, sendo necessária a continuidade de novos estudos que possam aprofundar os conhecimentos em torno dessa problemática.