Question centrale dans l’œuvre de Peter Handke, Malcolm Lowry et Claude Simon, la perception manifeste, dans la manière dont elle travaille et infléchit l’écriture, un mode particulier d’être-au-monde, entendu non seulement comme lien phénoménologique au monde mais aussi comme ajustement singulier à un univers collectif. La manière dont la conscience reçoit les phénomènes, se les représente et tente de les maîtriser par le raisonnement et le travail de l’imaginaire, pose en effet le problème de leur interprétation et d’un possible partage du sensible. L’étude de la perception permet ainsi d’interroger l’articulation entre la poétique, l’esthétique et la politique, en marge des jalons que les écrivains eux-mêmes ont souvent ménagés à la critique pour aborder leurs œuvres. L’analyse des différentes modalités d’apparition des phénomènes à la conscience, notamment le traitement des sensations fractionnées et proliférantes, jette un premier éclairage sur les implications existentielles du processus perceptif. Est ensuite mise au jour la tension, qui traverse les œuvres du corpus, entre des formes esthétiques visant à synthétiser et à harmoniser la diversité du sensible, et des formes qui en maintiennent au contraire la force de surgissement et de déstabilisation. Enfin, on a montré comment l’interprétation des phénomènes, en rendant compte d’une possible intégration du sensible à l’intelligible ou en marquant, à l’inverse, leur irréductibilité, traduit certains modes d’ajustement au commun ; autrement dit, comment les formes sensibles apparaissent aussi comme des formes de communauté. / A central issue in the work of Peter Handke, Malcolm Lowry and Claude Simon, perception, in the way it works on and modifies writing, demonstrates a particular way of being-in-the-world, understood not only as a phenomenological link to the world but also as a singular adjustment to a collective universe. The way in which the consciousness receives phenomena, visualises them and attempts to control them, through reasoning and imagination, naturally raises the question of their interpretation and a possible role of the perceptible. The study of perception thus makes it possible to question the connection between the poetics, aesthetics and politics, aside from the indications the writers themselves have often provided to help critics tackle their works. An analysis of the different ways in which phenomena appear to the consciousness, particularly the treatment of fragmented, proliferating sensations, provides an initial glimpse into the existential implications of the perceptive process. Next it brings to light the tension that runs through the works in the corpus between aesthetic forms aiming to synthesise and harmonise the diversity of the perceptible, and forms that, on the contrary, maintain its power to suddenly appear and destabilise. Lastly, we show how the interpretation of phenomena, by taking into account a possible integration of the perceptible into the intelligible or, on the contrary, by highlighting their irreducibility, expresses certain modes of adjustment to what is common; in other words, how perceptible forms also appear as forms of community.

Having begun from the assumption that our most fundamental way to relate to the world stems from an #I think# and that consciousness is at the center of this act, Edmund Husserl sets himself up for a very narrow and specialized view of human experience. In the end, such assumptions in the philosophical tradition and their terms often remain unquestioned and ingrained in a paradigm of discourse. My aim is to move beneath these assumptions-using Heidegger's and Merleau-Ponty's phenomenological work-so as to, first, explicitly undermine the scope of Husserlian intentionality at its foundation and, second, decenter the subject in contemporary phenomenological literature. An account of human experience in terms of inner intentional content, I argue, yields an incomplete and misleading picture of our human involvements and we must ultimately move beyond the subject and its logic. The way we are always already being-in-the-world and embodied in the phenomenal texture of everydayness leaves the cogito one step behind.

Apžvalgoje aptariamas autoriaus plėtojamas psichoterapi¬nės gru¬pės modelis egzistencinės psichoterapijos paradigmoje, vadinamas egzistencinio patyrimo grupe. Jis remiasi egzistencine žmogaus kaip būtiespasaulyje (čia-būties) sam¬rata. Psichoterapijos proceas remiasi dviem svarbiausiais grupės dalyvių gyvenimo analizės orientyrais. Pirmasis – siekimas suprasti dalyvių problemas svarbiausių gyvenimo pasaulio matmenų – fizinio, socialinio, psichologinio ir dvasinio – kontekste. Antrasis – dalyvių gyvenimo sunkumai tyrinėjami egzistencinių duotybių (universaliųjų egzistencijos sąlygų) plotmėje. Kaip svarbiausios išskiriamos šios duotybės: „įmestis į pasaulį“; santykiai su kitais; gyvenimo baigtinumas; laisvė ir atsakomybė; nerimo būsena; prasmė ir beprasmybė; laiko išgyvenimas. Egzistencinio patyrimo grupėje psichoterapinis darbas remiasi bendro grupės gyvenimo kūrimu ir dalyvių sunkumai aptariami būtent šio proceso kontekste. Apžvalgoje aptariami svarbiausi grupės funkcionavimo bruožai bei darbo būdai. Taip pat aptariama terapeuto laikysena egzistencinio patyrimo grupėje, kuri yra reikšminga psichoterapinio darbo dalis. / The review discusses a model of working with psychotherapeutic groups based on existential psychotherapy paradigm which is developed by the author and called „existential experience group“. Its main concept is the idea of human being as being-in-the world (being-there). The process of psychotherapy has two major directions, first being an attempt to understand problems of participants in the context of main dimensions – physical, social, psychological and spiritual – of human life world, and second, exploration of participants’ life difficulties in the context of existential „givens“ (universal conditions of existence). The following „givens“ are described as essential: „thrownness“ in the world, relations to others, finiteness of life, freedom and responsibility, anxiety, meaning and meaninglessness, experience of time. Psychotherapeutic work in the existential experience group is based on development of common group life, and difficulties of participants are discussed and analyzed within its context. The text reviews basic features of the group life and ways of work in it. Also considered is the position of the therapist in an existential experience group, as it is a greatly significant part of the psychotherapeutic process.

目的：聾人以手語、口語、口手語三種方式作為溝通管道並以視覺體察世界，本研究回顧特教、心理、輔具三方面近幾年研究上對聾人的描述，試圖從中整理出各專業領域對聾人的觀點，以及尚未回應到的面向。三個領域由不同方向描述聾人樣貌，卻也帶出一般社會對健康的預設，且過去所使用的研究方法大部分透過問卷調查或與聽人比較之下得來的結果。聾人自我內涵受限於語言的隔閡，自我的默存現象在問卷架構的框架中並未獲得開展，故本研究嘗試以現象學心理學質性訪談的方式，嘗試揭露其寓居於世的自我樣貌。本研究目的有二：一是藉由研究者與聾人進行手語質性晤談，探索聾人自我認同形成過程期間會經歷過什麼樣的生命經驗，而聾人又是如何看待這些經驗並從中反思此我在世的意義；二是聾人對現今自我的現象描述，探索其目前寓居於世的樣貌，並跳脫既有特教與輔具看待聾人的觀點，重新論述沉默對聾人存有的意涵。 方法：本研究於為聾人服務的協會，徵求慣用自然手語的聾人共六位。資料蒐集後，以李維倫與賴憶嫺（2009）的現象學分析方法進行分析，呈現六位聾人的置身結構。 結果與討論：一、聾人經由配戴輔具以及與聽人相處的域外經驗，意識到內在憂懼情緒與不安全感，但也讓聾人開始思考此我的本真，並在屬己與陷溺間做出決斷。而聾人經由各種以退為進的「離席」形式，漸漸退居聽人社會的邊緣，讓此有在沉默中仍能保留位格，這是「去中心」的策略，離開喧囂而在沉默中開展本真自我。二、眼睛的凝視象徵聾人對世界的「參與」以及「我在」，手語為穿越象徵符號的「真實界」，是聾人寓居於世立命的根基，而手語具有一種情感性理解的視覺圖像的對比，而不僅是語言聽覺層次的撫慰或宣稱，能與他人建立起緊密深刻的連結。三、聾人自我「聽不見」的匱乏造就了寂靜之聲的決斷，逐步抵達聾人自我的存有本體性，聾人有其置身所在的自我，其與聽人自我為質性上的不同，而非聽損程度量上的差異。 結語：本研究避開過往將聾人視為缺損者的語境所塑造的小寫文化（deaf culture）的論述，語意學轉向大寫文化（Deaf Culture）重構理解聾人的置身所在，指出將聽力喪失（hearing loss）轉化為能力獲得（ability gaining），進而提出臨床實務的反思。 / Purpose: Deaf people have different ways to contact with people, that is, sign language, learn speaking, or use both ways to communicate. In order to criticize the current views about the deaf from the ableism in past decades, critical reviews of the related domains are articulated, including “deaf children’s special education,” “psychological health” and “hearing aid/ cochlear implant.” The accomplished goal among the three domains is all to try to improve the deficiency from the adaptive view and expect deaf people to adjust their life in the hearing-like way. A few of studies under the ableism used the questionnaires to collect data to understand the deaf. However, it is the outsider view and the state of mind of the deaf is restricted by the questionnaire design. Methods: The phenomenological psychology approach is adopted to explore the experiences of the “Deaf-Self” to avoid the ableism trap; it is the Epoch attitude to understand who they are and their modes of existences. Six deaf participants were interviewed through sign language. The data analysis procedures of carrying out phenomenological psychology were based on six steps: data collection, empathic immersion, meaning units, constituent themes, situated structure, and general structure. Results and discussion: First, deaf people feel alien to life word in the ontological insecurity meaning when they use the hearing-aid devices. To preserve their authentic life world, deaf people community is built in silence beyond the hearing world that is designed under the normative adaptive views. The Deaf did not think they are disabling so it is not necessary to adjust to live into the “normal” world. Second, the way they express the sign language through focusing their eyes is meant “presence” and “engaging,” they always gaze at everything carefully and attentively. Sign language is the root of the deaf-identity. When deaf people use sign language, it means they can give their voices to the world from the authentic self. Sign language is not only a skill which makes deaf people to communicate with each other smoothly, but also is the affection and vitality in itself; it is beyond the symbolic meaning to reach the close relationships to each other. Third, ‘hearing-loss’ is not equivalent to ‘disability’, it means different modes of existences. Conclusion: We turn the deficiency conceptualization to the “ability gaining” perspective to construct the ‘Deaf Culture’ to propose the Deaf and hearing people are different from their cultures and habitus; it is not the severity of hearing impairments to distinguish them. They present the ability diversity and unique way of being-in-the-world. The clinical practice is discussed from the outcome implications.

Aux sorts de l’Europe et de son humanité philosophique était liée, aux yeux Husserl, la possibilité de la perte ou de la conquête du sens pour l’humanité universelle. Mais pour Patočka, si l’Europe est bien une idée, elle est aussi une réalité historique et un héritage conséquent. Ainsi, l’universalisation de l’Europe sous la forme d’un savoir dépourvu d’historicité telle que la rationalité scientifique, est un héritage qui représente aussi la fin de l’Europe comme réalité historique et aussi la perte du principe qui l’a engendrée. Le sentiment de contradiction dû à la perte de sens de la rationalité européenne constitue, pour Patočka, le signe d’une expérience du monde qui ne connaît plus l’unité entre la vie et la compréhension du monde qui la soutient. La crise du sens de l’humanité européenne, aujourd’hui planétaire, est donc une crise du monde de la vie. Ainsi, c’est à partir d’une élucidation phénoménologique de la vie humaine au monde que Patočka accomplie une réforme profonde de la phénoménologie transcendantale, qui met au profit et répète sur une base nouvelle l’analytique existentiale heideggérienne de l’être-au-monde dans sa forme la plus avancée. D’abord, il s’agit de ressaisir le monde comme principe ultime de la phénoménalité, et ensuite de réinterpréter l’être du Dasein comme une existence qui n’est pas d’emblée historique, mais qui est à même de le devenir dans un mouvement de réalisation incarné et intersubjectif dont il faut élucider les conditions pré-historiques. La crise de l’Europe et de l’humanité contemporaine n’est pas un destin, mais la possibilité d’un nouveau chemin vers la conquête de l’historicité de la vie humaine, voire vers son redressement contre sa forme de vie “anhistorique”. / According to Husserl, the Joss or the discovery of meaning for the whole humanity, was linked to the destiny of Europe and to its philosophical humanity. On the contrary Patočka states that even if Europe is an idea, this idea is provided with an historical reality and a consistent inheritance. For this reason, the universalization of Europe as knowledge without historicity-as it happens for the scientific rationality-is a consequence representing both the end of Europe as historical reality and the Joss of its founding idea. The loss of meaning of European rationality engenders a feeling of contradiction: for Patočka it is the evidence of an experience of the world stranger to the unity existing between life and the understanding of world it belongs to. Thus, the crisis concerning the meaning of European humanity and, nowadays the entire planet, is a crisis in the world of life. Clarifying from a phenomenological point of view the human life in the world, Patočka reforms deeply the transcendental phenomenology. By doing so he exploits and repeats with a new base the Heidegger's existential analytics concerning the being-in-the-world in its most developed form. First, it is necessary to take possession of the world as the supreme principle of phenomenalism, then a reinterpretation of the being of Dasein must occur: as an existence which is not automatically historical, but can become so in a movement of intersubjective incarnation. The crisis of Europe and contemporary humanity is not a destiny, on the contrary, this is the possibility of a new way to discover the historicity of human life, in order to affirm it against its anti-historical form.

[pt] A Singularização do ser-aí na obra Ser e Tempo de Heidegger procura traçar os passos do ser-aí desde a compreensão prévia do si-mesmo primordialmente mergulhado no modo do impessoal e sob sua mediana tutela guiado, até o resgate do ser-aí [impessoalmente (impropriamente) decaído de si mesmo] de volta ao [seu] próprio ser através e a partir da perspectiva imprópria essencialmente característica do meio ao qual em sendo o ser-aí já sucumbiu - a medianidade cotidiana que rege o modo impessoal de ser si-mesmo do ser-aí. Satisfeito ontológica e propriamente (existencial e fenomenologicamente) o angustiante recolhimento do ser-aí do anonimato [de volta] ao seu próprio ser [si-mesmo], prosseguimos o percurso rumo à singularização deste ente em sentido ôntico, tendo que para isso lançá-lo uma vez mais ao esquecimento cotidiano de si, agora, porém, enquanto seu próprio estar-lançado ou poder-ser: enquanto eu, propriamente. / [en] The singularizing of the there-being in Heidegger s Being and Time seeks to draw the steps of the there-being from the previous comprehension of the self-being primarily dived into the impersonal mode and guided by its median light, to the rescue of the there-being [impersonally (improperly) fallen from himself] back to his [own] proper being through and from the improper perspective essentially characteristic of the middle to which on being the there-being has already surrendered - the daily median light that rules the there-being s impersonal way of being self-being. Once ontologically and properly (existentially and phenomenologically) satisfied the anguishing withdrawal of the there-being from anonymity [back] to his own proper being [self-being], we go on the path towards the singularizing of this being in ontical sense, in order to which we ll have to throw him once again at his daily self-forgetfulness, although this time as his own proper being-thrown or being-possible: as I, properly.

Peu d’études ont été faites sur le mouvement dans l’œuvre de Marguerite Duras (1914-1996). Or réécritures et répétitions qui marquent la pratique scripturaire de celle-ci permettent de penser des déplacements, des métamorphoses que cette thèse se propose de lire dans l’accompagnement de penseurs tels que Maurice Merleau-Ponty, Gilles Deleuze, Georges Didi-Huberman, et de manière plus spectrale, mais non moins essentielle, Jacques Derrida, Claude Lévesque et Maurice Blanchot. Le premier chapitre s’intéresse à « la marche-danse de la mendiante », qui prend place dans Le Vice-consul (1966). Le mouvement de perte de la mendiante se donne comme un procès de déterritorialisation sans fin où ne cessent d’opérer métamorphoses et devenirs. Cette dernière entraîne dans son rhizome des lieux où faire l’expérience d’un visible difficilement isolable de sa doublure d’invisible. Des lieux sont ainsi « créés » pour faire du « lieu dansé un espace dansant » (chapitre 2). On ne saurait cependant rendre compte du mouvement sans questionner « les rythmes de la danse » (chapitre 3) dont l’épreuve possède une puissance métamorphosante, particulièrement sensible dans L’Après-midi de monsieur Andesmas (1962). Mais le rythme est aussi ce par quoi s’ouvre le temps. Et le temps durassien plonge son lecteur aussi bien que ses personnages dans un univers où virtuel et actuel ne cessent d’échanger leurs forces. C’est alors la question de l’événement, de sa possibilité dans la rencontre et le crime, qui fait l’objet du « temps qu’entrouvre la danse » (chapitre 4). Dépositaire d’un étrange hiatus qu’elle suscite pour qu’un écart se creuse afin de dire l’événement, cette œuvre rêve finalement, à travers la langue, de l’événement inséparé dans le mouvement perpétuel du sens, dans « la danse du sens » (chapitre 5). Cependant, si le sens peut d’abord apparaître dansant parce qu’instable, il faut admettre qu’on tourne toujours autour de certains mots qui échappent. Quelque chose échappera toujours. C’est ce que le sixième chapitre, « Échappé(e) de la danse », appréhende, alors que le mouvement, qui n’a d’autre finalité que lui-même, inscrit un inachèvement perpétuel dont les réécritures témoignent. Parce qu’elle met en scène des êtres en mouvement dans une œuvre elle-même en mouvement, l’œuvre de Marguerite Duras permet de penser l’être-au-monde en danseur. / Few studies have been undertaken on movement in the work of Marguerite Duras (1914-1996). Yet, the rewritings and repetitions that mark her scripturary practice allow for the thinking of displacements, metamorphoses that the present thesis proposes to read in the company of such thinkers as Maurice Merleau-Ponty, Gilles Deleuze, Georges Didi-Huberman, and in a more spectral, but no less essential way, Jacques Derrida, Claude Lévesque and Maurice Blanchot. The first chapter is interested in “the dancing-walk of the beggarwoman”, which takes place in Le Vice-consul (1966). The movement of loss in the beggarwoman proposes itself as a process of endless deterritorialization in which metamorphoses and becomings are ceaselessly operative. The latter draws into its rhizome places in which having an experience of the visible is isolatable with difficulty from its invisible doubling. Places are thus “created” to make of the “danced place a dancing space” (Chapter 2). It would not, however, be possible to account for movement without questioning “the rhythms of dance” (Chapter 3), the ordeal of which possesses a metamorphosizing power, and is particularly sensible in L’Après-midi de monsieur Andesmas (1962). But rhythm is also that through which time is opened. And Durassian time plunges her reader as well as her characters into a universe in which the virtual and the actual tirelessly exchange forces. Thus does the question of the event, of its possibility in encounter and crime, which is the object of “time parted by dance” (Chapter 4). The depository of a strange hiatus aroused such that a distance can be excavated in order to speak the event, this work dreams, finally, through language, of the unseparated event in the perpetual movement of sense, in “the dance of sense” (Chapter 5). Nonetheless, if sense can first appear to be dancing because it is unstable, it must be recognized that one is always turning around certain words that escape. Something will always escape. That is what the sixth chapter, “Dance’s échappé(e),” apprehends, when movement, which has no finality other than itself, inscribes a perpetual incompletion to which the rewritings testify. Because she stages beings in movement in a work itself in movement, Marguerite Duras’s œuvre enables one to think the being-in-the-world as a dancer.

5 Abstract This essay presents an attempt to interpret the key moments of Heidegger's conception of spaciousness. Considering the fact, that Heidegger didn't publish his understanding of spaciousness in any systematic form, it is necessary to work with a great amount of primary texts often available only in a fragmentary shape. Another difficulty is given by the author's use of language, which requires very demanding translations; we always translate the source texts in this paper. Within his conception termed as the topology of being Heidegger attempts to think about the space not as a measurable quantity, but in correlation with the Greek concept of τόπος, i.e. the qualitatively determined place. This essay concentrates on Heidegger's early work as well as on his late period, during which the topological thinking plays a central role; it also tries to identify the connection between them. The understanding of thinking as a way is essential, as well as the connection of thinking and poetry and the relation between space and time, which are considered of equal value in Heidegger's late work. Merely outlined remain other directions, which may be taken by further research within Heidegger's concept of spaciousness: the critique of the contemporary way of the uncovering of the world, the deepened relation with...

Made available in DSpace on 2014-12-17T15:12:16Z (GMT). No. of bitstreams: 1 LauroECO_DISSERT.pdf: 1085358 bytes, checksum: dabb613523ffd286861b94e7cca78e0f (MD5) Previous issue date: 2012-03-30 / The present work focuses in the question of being-wit-others (Mitsein) on Martin Heidegger s philosophy. To do so, it takes base on his pivotal scripts, such as Being and Time and Na Introduction to Philosophy, in which this theme is scrutinized. The development line adopted in this work consists in advancing the existential connection between the being-with-others question attained to Dasein s ontological relation in its terms of authenticity and inauthenticity. So on, it is necessary to comment ? others philosophical elements that surround this alterity relationship, analyzing phenomenologically how being-in-the-world inflicts the Dasein in its deepest and more important choice aspects, which can direct Dasein to its authenticity or inauthenticity. Facing this decisory context, also shall be observed the way Dasein finds to share the truth in accordance with its interaction with others, and how this mode of being summarizes all ontological structure of man s comprehension. The truth works as an integrative element from which the Dasein cannot escape, being-with-others is an existential situation that Dasein is not able to stop itself from living (its life-in-progress). This work also contemplates the apparent contradiction of Dasein s been always unfolded in The They mode of being, in its everydayness and being like that interacting with others. As along as this question is developed, the work explains how it is possible to be authentic and resolute (as much as inauthentic) as the Dasein interscts with others, even though, there is no pre-defined rule for these ways of relationship between the Dasein and the others / O presente trabalho centra esfor?os na quest?o do ser-com os outros debatido na filosofia de Martin Heidegger. Para tanto, toma como base os seus escritos mais exponenciais, principalmente os seus excertos das obras Ser e Tempo e Introdu??o ? Filosofia, nos quais o tema ? pormenorizado. A linha de desenvolvimento no estudo feito consiste em perscrutar a liga??o existente entre a quest?o do Dasein para com os outros e como essa rela??o pode ser tomada em seus aspectos de autenticidade e inautenticidade. Para tanto, ? necess?rio tangenciar outros elementos filos?ficos atinentes a essa rela??o de alteridade, analisando fenomenologicamente como o modo de ser-no-mundo do Dasein o influencia em seus termos decis?rios mais profundos, os quais o direcionam para a autenticidade ou para a inautenticidade. Diante desse contexto decis?rio do Dasein, observa-se tamb?m a forma de compartilhar a verdade de acordo com a intera??o com os outros, e como esse modo de ser singulariza toda a estrutura ontol?gica de compreens?o do homem segundo esse elemento integrativo do qual ele n?o pode escapar, ser-com os outros ? uma situa??o existencial da qual o Dasein n?o se pode furtar a viv?-la. O trabalho tamb?m contempla a aparente contradi??o do Dasein estar sempre lan?ado no modo de ser impessoal na lida com os outros, explicando como ? poss?vel haver autenticidade (bem como tamb?m inautenticidade) nas intera??es com os outros, sem que haja uma regra definida previamente para tais formas de se relacionar com eles

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2017-12-07T10:16:49Z No. of bitstreams: 2 Dissertação - Carlos Roberto Bernardes de Souza Júnior - 2017.pdf: 8110879 bytes, checksum: 9d797f5e7a7b29b15e6a2fec41057625 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-12-07T10:17:29Z (GMT) No. of bitstreams: 2 Dissertação - Carlos Roberto Bernardes de Souza Júnior - 2017.pdf: 8110879 bytes, checksum: 9d797f5e7a7b29b15e6a2fec41057625 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-12-07T10:17:29Z (GMT). No. of bitstreams: 2 Dissertação - Carlos Roberto Bernardes de Souza Júnior - 2017.pdf: 8110879 bytes, checksum: 9d797f5e7a7b29b15e6a2fec41057625 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-11-25 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Originally published in 1975, Lavoura Arcaica (Ancient Tillage), written by Raduan Nassar is considered one of the main Brazilian literary productions of the 20th century, being also responsible for many of the author’s awards. The romance follows, in first person, the story of André, middle son of a peasant family, who runs from home to get away to the submissions of the patriarch and to cope with the rejection of the sister after the incestuous act, but returns after the supplications of Pedro, the oldest brother. By the authoritative nexus of the father, always reinforcing the ideas of union and patience, situations of continuous discomfort have to be put up by the protagonist. In order to decipher these relations, the existentialist phenomenology of Merleau-Ponty is used as the theoretical basis. In this approach of Humanist and Cultural Geography, it was possible to identify the diverse tensions that manifests and builds up the place. In the passages which the everyday of the tillage is unraveled, the way the home and the power influx is composed, it was possible to evidence the obtuse and complex feelings that are contraposed in ways that architects a place that is founded on contradictions. André offers a perspective of place that is not a space of bonding, but of attachments. Mainly in the book are the linkages of ancestry, blood, passion, hate, strength, religiousness, survival, bonding, nature, corporeality, imposition, and others; each with its relational possibilities. It is by the way of those attachments that the characters are going to interact at and with the place-Tillage. By the means of the concepts of place-ballet, temporality and home, the notions of the ways by with place and subject are inserted in a profound and tense dialect was reconstructed. In the contrapositions made aware by the limit situations of the novel, it was possible to explore the spatialities of being-in-the-world and comprehend the existential dynamics at the nature of place. / Publicado originalmente em 1975, Lavoura Arcaica, escrito por Raduan Nassar é considerado uma das principais produções literárias brasileiras do século XX, inclusive foi responsável por diversas premiações ao autor. O romance narra, em primeira pessoa, a história de André, filho do meio de uma família campesina, que foge de casa para fugir da submissão aos domínios do patriarca e lidar com a rejeição da irmã após o ato incestuoso, mas volta à pedidos de Pedro, irmão mais velho. Pelo nexo impositivo do Pai-patrão, sempre reforçando as ideias de união e paciência, se colocam situações de contínuo incômodo para o protagonista. Para decifrar essas relações recorreu-se à fenomenologia existencialista, de embasamento em Merleau-Ponty. Nesta abordagem de geografia cultural e humanista, identificou-se as diversas tensões que se manifestam e adensam o lugar. Nas passagens em que desvela os cotidianos da lida com a Lavoura, como se compõe a casa e os fluxos de poder nesse contexto, pôde-se evidenciar como os sentimentos obtusos e rugosos se contrapõem de maneiras a arquitetar um lugar pautado em contradições. André oferece uma perspectiva de lugar que não é um espaço de apego, mas de vínculos. De destaque na obra estão os laços de ancestralidade, sangue, paixão, ódio, força, religiosidade, sobrevivência, apego, natureza, corporeidade, imposição, entre outros; cada qual com suas possibilidades relacionais. É a partir dessas vinculações que os personagens vão interagir no e com o lugar-Lavoura. Por meio dos conceitos de dança-de-lugar, temporalidade e lar, reconstruiu-se noções referentes ao modo pelas quais sujeito e lugar estão inseridos em uma profunda e tensa dialética. Nas contraposições apresentadas pelas situações limítrofes da obra, pode-se explorar as espacialidades do ser-no-mundo e compreender as dinâmicas existenciais presentes na natureza do lugar.