In Walter Pater’s work there are often mentions of discipline and ascesis in an explicitly positive way. But, in some of his work, discipline, although not ascesis, seem to be taking on a more negative form. Critics have nonetheless seemed satisfied with Pater’s explicit praise for discipline and the area is thus not very thoroughly researched. One area that is well researched is the homoerotic subtexts that are evident in a lot of Pater’s work, which critics have examined in a variety of different ways. I suggest analysing the imaginary portraits “Emerald Uthwart” and “Apollo in Picardy,” to argue that Pater contrasts the Ancient Greek notion of ascesis with the nineteenth century understanding of discipline in order to question the legal restrictions on homosexuality in late nineteenth century England. Due to the historical context of the 1885 Criminal Law Amendment Act, which criminalised homosexuality, and Pater’s regular use of—as well as his admiration for—Ancient Greece, I have found that there is a connection between discipline, ascesis, and homosexuality. In the essay I make use of some of Foucault’s theories, especially from The History of Sexuality Vol. 1 and Vol. 2., to argue that the juxtaposition between homosexuality and discipline and ascesis in the two portraits provides new insights to the intricacies of Pater’s work. Keywords: Walter Pater; discipline; ascesis; homosexuality; “Apollo in Picardy”; “Emerald Uthwart”; Imaginary Portraits

Made available in DSpace on 2016-12-08T16:52:06Z (GMT). No. of bitstreams: 1 DissertacaoMelissa.pdf: 1068920 bytes, checksum: 8ff878a2da62e4b5d5625d415bff953d (MD5) Previous issue date: 2009-04-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This study proposes to bring in relation properties and themes of heroic mythology and the theatrical career, in the para-theatrical approach, of the Polish director Jerzy Grotowski. The first part of this work explains cultural, social and theoretical sources of Grotowski´s thought and practice, and demonstrates the relationship between his individual searches and his theatrical career. The second one puts in discussion modes to interpret myths in Grotowski´s work, its function, its significance and its influence on different kinds of artistic process: choice and treatment of texts, audience parts, actor´s work on character composition and actor ´s training. Theoretical references about mythical and symbolic questions are extracted from symbolic hermeneutic theory. In terms of conclusion, this dissertation puts in relief similarities between actions in the heroic mythology and Grotowski´s work, fundamentally, sacrificial acts as an way to consolidate an spiritual dimension / Este estudo se propõe articular as relações entre as características e os temas da mitologia heróica e o percurso teatral, além do teatro , do encenador polonês Jerzy Grotowski. Na primeira parte deste volume, são expostas as origens culturais, sociais e teóricas do pensamento e da prática de Grotowski, demonstrando, assim, a relação entre as suas buscas pessoais e o seu percurso teatral. Na segunda parte do trabalho, são discutidas as formas de tratamento do mito no trabalho de Grotowski, sua função, sua importância e a sua influência nos vários campos do processo artístico, como a escolha e o tratamento dos textos, o papel do público, o trabalho com o ator na construção da personagem e as técnicas de preparação de ator. O referencial teórico utilizado para a abordagem das questões míticas e simbólicas provém da hermenêutica simbólica. Em termos conclusivos, são destacadas as semelhanças entre as ações da mitologia heróica e o trabalho de Grotowski, no que diz respeito, principalmente, ao ato sacrificial como forma de consolidação da dimensão espiritual

nÃo hà / The aim of this study is to demonstrate that as the doctor answers (responds) to the expectations of society in his task of promoting health, both he and those who are entrusted to him, develop a practice that I call medical asceticism. What the research tries to investigate is the pursuit of a healthy body as an ideal. The research was developed from the analysis of present speeches in platonic texts and its reflections in contemporary medical statements. The theoretical dialogue of the thesis emphasized the Nietzscheâs approach to the truth and moral. The arguments presented are divided in three books: 1- Medical Asceticism: a search of the truth as an ideal; 2- Medical scientific truth and moral and 3- Prognoses and prescriptions. Among the considerations pointed by the thesis, we checked the intersection between the practices of information and medical advisories and the search of a healthy life. The cult of the healthy life seems to be linked to the cult of the medical scientific truth and to the production of adjusted and submissive subjectivities. The medical ascetic ideal, observed in the production and consumption of truths appears like a demonstration of a game of forces, a will that Nietzsche called will to power. / O objetivo desse estudo à demonstrar que, na medida em que o mÃdico responde à expectativa da sociedade na sua tarefa de promover a saÃde, tanto ele como aqueles que lhe sÃo confiados desenvolvem uma prÃtica que denomino de ascetismo mÃdico. O que a pesquisa procura investigar à a busca do corpo saudÃvel como um ideal. A pesquisa se desenvolveu a partir da anÃlise de discursos presentes em textos platÃnicos e de suas ressonÃncias nos enunciados mÃdicos contemporÃneos. O diÃlogo teÃrico da tese privilegiou a abordagem nietzschiana sobre a verdade e a moral. Os argumentos apresentados estÃo divididos em trÃs livros: 1. Ascetismo mÃdico: a busca da verdade como ideal; 2. Verdade mÃdico-cientÃfica e moral e; 3. PrognÃsticos e prescriÃÃes. Entre as consideraÃÃes apontadas pela tese, verificamos o entrecruzamento entre as prÃticas de informaÃÃo e de aconselhamentos mÃdicos e a busca de uma vida saudÃvel. O culto à vida saudÃvel aparece ligado ao culto à verdade mÃdico-cientÃfica e à produÃÃo de subjetividades normalizadas e assujeitadas. O ideal ascÃtico mÃdico, verificado na produÃÃo e consumo de verdades, aparece como manifestaÃÃo de um jogo de forÃas, de uma vontade que Nietzsche denominou de Vontade de Poder.

Made available in DSpace on 2016-08-03T12:20:29Z (GMT). No. of bitstreams: 1 Luiz Vitorio Orti.pdf: 349619 bytes, checksum: 411b1cfcf3f7bf8fd3a926885e979a2b (MD5) Previous issue date: 2007-08-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / To eat or not to eat? To drink or not to drink? What, with whom, when, where and how? These are questions which accompanied the humanity s history, and they also were very significant in the Mediterranean nations cultural context since the first century after Christ. Tell me what you eat and I tell you who you are , added to Tell me with whom you eat , are sayings that summarize the whole cultural and symbolical content (social, economical, political and religious ones) linked to feeding and its sharing. Possessing the devil , while accusation against John the Baptist; Look! A glutton and drunkard, friend of tax gatherers and sinners as the blemish attributed to Jesus: the Jesus´ table fellowship, in divergence with the Baptist´s ascesis and with that generation s patterns, became evident a conflict between distinct social and religious conceptions. For Jesus and his followers, itinerant thaumaturgists, the binomials miracle/ table and healing / meal, are the propitious places to make happen the gift mechanism: giving, receiving and retributing.(AU) / Comer ou não comer? Beber ou não beber? O que, com quem, quando, onde e como? Estas são questões que acompanham a história da humanidade, inclusive foram muito significativas no contexto cultural dos povos do mediterrâneo do século I d. C. Dize-me o que comes e dir-te-ei quem és , somado a Dize-me com quem comes , sintetizam todo o conteúdo simbólico e cultural (social, econômico, político, religioso) ligado à alimentação e seu compartilhamento. Tem um demônio , enquanto acusação feita a João Batista; Veja! Um comilão e beberrão, amigo de cobradores de impostos e pecadores como pecha atribuída a Jesus: a comensalidade de Jesus, em divergência com a ascese de João Batista e com os modelos daquela geração evidenciam um conflito de concepções sociais e religiosas distintas. Para Jesus e seus seguidores, taumaturgos itinerantes, os binômios milagre/mesa e cura/refeição, são espaços propícios para fazer acontecer os mecanismos do dom: dar, receber e retribuir.(AU)

[pt] A pesquisa tem por objetivo refletir acerca da violência exercida em nome da ética a partir de uma perspectiva crítica baseada no pensamento de Michel Foucault e Judith Butler. De início, pontua-se os enquadramentos normativosociais que definem quais vidas importam e quais vidas sequer são passíveis de luto. Em seguida, recuperando as problematizações éticas dos autores de referência, defende-se que os processos de subjetivação são um meio de abertura para a alteridade. O conceito grego de ascese –práticas de si – investigado por Foucault é o conceito chave através do qual se procura pensar formas de resistência aos poderes subjetivantes e uma maneira de encontrar o outro no exercício de si mesmo, de reconhecê-lo na sua proximidade e na sua absoluta estranheza. A teoria de Butler é fundamental nesse ponto, uma vez que propõe explicitamente a pergunta pelo tu no diálogo com diversos pensadores, dentre os quais, o trabalho põe em relevo as questões da filosofia de Emmanuel Lévinas. Por fim, a proposta de uma ética de não violência é sustentada na concepção foucaultiana de ética da amizade e no ponto de vista da responsabilidade em Butler. Ambos podem funcionar na rubrica de um programa vazio, no sentido de não prescreverem regras de conduta. Sem abrir mão completamente da normatividade, indicam possibilidades éticas que não se baseiam em juízos. / [en] This paper aims to conduct to reflect on the violence perpetrated in the name of ethics from a critical perspective based on the thinking of Michel Foucault and Judith Butler. At first, it is pointed out the normative-social frameworks that define which lives matter and which lives are not even mournable. Then, recovering the ethical problematizations of the authors in reference, it is argued that the processes of subjectivation are a mean of opening to alterity. The Greek concept of ascesis - self-practices - investigated by Foucault is the key concept through which one tries to think of forms of resistance to subjectivating powers and a way of finding the other in the exercise of oneself, of recognizing it in its proximity and in their absolute strangeness. Butler s theory is fundamental at this point, since it explicitly proposes the question of you in the dialogue with several thinkers, among which, this paper highlights the issues of Emmanuel Lévinas philosophy. Finally, the proposal for an ethics of non-violence is based on Foucault s conception of the ethics of friendship and in Butler s point of view about responsibility. Both can work under the heading of an empty program, in the sense of not prescribing rules of conduct. Without giving up normativity completely, they indicate ethical possibilities that are not based on judgments.

This research is concerned with the assessment of student nurses' practice, implementation of which has been considered problematic since the move of initial training into higher education. It examines clinical nurses' accounts of assessment, and rejects an approach based on identification of competencies as too rationalistic for a situated practice. Insights from, in particular, Foucault, Deleuze, and Derrida were used to analyse practitioners' alternative discourse of practice, and the processes of self-constitution and decision-making. Eighteen practitioners from different settings were interviewed in depth about how they determine acceptable performance. Three participants were interviewed twice to develop ideas arising from the first round of conversations. Practitioners' accounts challenged the conventional understanding of assessment, and the construction of practice implicit in current policy. The analysis suggests a more fluid, un-predetermined understanding, characterised by hesitation and uncertainty, though without losing a concern with safe practice. Several implications for policy and practice are presented. These require a shift of authority towards practitioners' situated judgements and away from predetermined outcomes, both in respect of programme planning and policy guidelines on the specification of standards. A new alliance is proposed to encourage a more authentic engagement with the process from both clinical and educational practitioners.

Orthodox Christianity represents the oldest Christian tradition. However, the tragic schism between the Christian East and West has resulted in a lost cognizance of the East by the West (Chrysostomos, 2007). Ultimately, this loss, for the West, involves the loss of part of its own Christian heritage. As attempts at rapprochement are made, on the ecclesiastical, cultural, and international levels, it is important that the West begin to develop an understanding of human psychology from an Orthodox perspective, i.e., a psychology consistent with the cosmology and soteriology of Orthodoxy. Orthodox Christian Psychotherapy bridges the divide between mystical, neptic, and hesychastic teachings and the methods and goals of modern Western psychotherapy. It is the meeting of the transcendent and the secular, and of spirituality and psychotherapy, as they impact all those in need of inner healing from spiritual, behavioral, and / or psychological disorders and pathologies (St. John Climacus, 1979; Romanides, 2007). This study in practical theology concretizes the above by examining the intensity of depressive symptomatology and comorbid anxiety before and after a twelve-week treatment plan using Orthodox Christian neptic-psychotherapeutic interventions and techniques. The results represent yet another step in disentangling the mystery of the relationship between spirituality, psychological treatment, and mental health. The findings, which confirm the efficacy of Orthodox Christian Psychotherapy, offer insight into the ways in which neptic-psychotherapeutic interventions may be applied at the pastoral and clinical level and utilized to treat and / or prevent depressive symptomatology and comorbid anxiety, and possibly other spiritual, behavioral, developmental, and / or psychological disorders and pathologies, in both the Orthodox and general populations. / Practical Theology / D. Th. (Practical Theology)

Orthodox Christianity represents the oldest Christian tradition. However, the tragic schism between the Christian East and West has resulted in a lost cognizance of the East by the West (Chrysostomos, 2007). Ultimately, this loss, for the West, involves the loss of part of its own Christian heritage. As attempts at rapprochement are made, on the ecclesiastical, cultural, and international levels, it is important that the West begin to develop an understanding of human psychology from an Orthodox perspective, i.e., a psychology consistent with the cosmology and soteriology of Orthodoxy. Orthodox Christian Psychotherapy bridges the divide between mystical, neptic, and hesychastic teachings and the methods and goals of modern Western psychotherapy. It is the meeting of the transcendent and the secular, and of spirituality and psychotherapy, as they impact all those in need of inner healing from spiritual, behavioral, and / or psychological disorders and pathologies (St. John Climacus, 1979; Romanides, 2007). This study in practical theology concretizes the above by examining the intensity of depressive symptomatology and comorbid anxiety before and after a twelve-week treatment plan using Orthodox Christian neptic-psychotherapeutic interventions and techniques. The results represent yet another step in disentangling the mystery of the relationship between spirituality, psychological treatment, and mental health. The findings, which confirm the efficacy of Orthodox Christian Psychotherapy, offer insight into the ways in which neptic-psychotherapeutic interventions may be applied at the pastoral and clinical level and utilized to treat and / or prevent depressive symptomatology and comorbid anxiety, and possibly other spiritual, behavioral, developmental, and / or psychological disorders and pathologies, in both the Orthodox and general populations. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)