Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-11-06T16:27:14Z No. of bitstreams: 1 Cleber Araujo Souto.pdf: 1215184 bytes, checksum: 440d9aa7d4169b7d9bd07989d9c74fc6 (MD5) / Made available in DSpace on 2017-11-06T16:27:14Z (GMT). No. of bitstreams: 1 Cleber Araujo Souto.pdf: 1215184 bytes, checksum: 440d9aa7d4169b7d9bd07989d9c74fc6 (MD5) Previous issue date: 2017-06-14 / The subject that we are discussing is the relationship between faith and risk in Paul Tillich's thinking. We chose to start from some texts of his maturity, especially Systematic Theology and the Dynamics of Faith, but dialoguing with other texts, including the German period. We seek to interpret the theme from an ontological-existential perspective, which means that faith is not treated only as a kind of knowledge, experience or belief, but as the state of the human being taken by a supreme concern. The risk, in this sense, can not also be referring to the contents of faith, but to this state of supreme concern. What leads us to propose, from the work of Tillich, that the risk is present and every act of faith, does not invalidate it, but forms part of its constitution. To assume faith is to take the risk it carries. As a means of developing this thesis, we think of a four-part structure. In the first (The Question of Faith in Tillich) we work on the concept of faith as a state of supreme concern. For this, we begin by discussing the problematization of faith in Tillich as a phenomenological question, then we try to establish the concept of faith as dependent on the concept of religion as the supreme concern. Finally, we present four themes that emerge from the understanding of faith as a state: the idea of faith as destiny, the idea of faith as experience, the relationship between the rational and the irrational, and, some distortions of the concept of faith. In the second part (The proper risk of faith) we try to present the notion of risk. We initially identify three places in Tillich's work in which the idea of risk is related to faith, then we present the ideas of frontier and ambiguities of life as close to the idea of risk. In the third part (Language and risk of faith) we present language as a place where risk penetrates faith, as a place that, because of its dynamic and historically situated character, makes it impossible for faith to be comprehended in an absolute way. For this, we begin by discussing the understanding of language in Aristotle and Heidegger as opposing paradigmatic models, and then, we present the discussion on language in Tillich as an alternative to the two, with emphasis on the symbol as the language of faith. In fourth part (The faith that takes the risk) we deal with the implications of assuming the risk as a constitutive element of the faith. We highlight three implications: the idea of truth of faith, the relationship between faith and doubt, and the relationship between doubt and courage. / O tema que tratamos é a relação entre fé e risco no pensamento de Paul Tillich. Optamos por partir de alguns textos de sua maturidade, especialmente a Teologia sistemática e a Dinâmica da fé, mas dialogando com outros textos, inclusive do período alemão. Procuramos interpretar o tema numa perspectiva ontológico-existencial, o que significa que a fé não é tratada somente como um tipo de conhecimento, experiência ou crença, mas como o estado do ser humano tomado por uma preocupação última. O risco, neste sentido, não pode também ser referente aos conteúdos da fé, mas a esse estado de preocupação última. O que nos leva a propor, a partir da obra de Tillich, que o risco está presente e cada ato de fé, não a invalida, antes faz parte de sua constituição. Assumir a fé é assumir o risco que ela carrega. Como um meio de desenvolvermos essa tese pensamos em uma estrutura dividida em quatro partes. Na primeira (A questão da fé em Tillich) trabalhamos o conceito de fé como estado de preocupação última. Para isso, começamos por discutir a problematização da fé em Tillich como uma questão fenomenológica, depois procuramos estabelecer o conceito de fé como dependente do conceito de religião como preocupação última, por fim, apresentamos quatro temas que surgem da compreensão da fé como estado: a ideia de fé como destino, a ideia de fé como experiência, a relação entre o racional e o irracional e algumas distorções do conceito de fé. Na segunda parte (O risco próprio da fé) procuramos apresentar a noção de risco. Identificamos inicialmente três lugares na obra de Tillich em que a ideia de risco é relacionada a fé, depois apresentamos as ideias de fronteira e ambiguidades da vida como próximas à ideia de risco. Na terceira parte (Linguagem e risco da fé) apresentamos a linguagem como lugar onde o risco penetra a fé, como lugar que, por seu caráter dinâmico e historicamente situado, impossibilita a fé de ser compreendida de modo absoluto. Para isso iniciamos discutindo a compreensão de linguagem em Aristóteles e Heidegger, como modelos paradigmáticos opostos, para depois apresentar a discussão sobre linguagem em Tillich como uma alternativa às duas, com destaque para o símbolo, enquanto linguagem da fé. Na quanta parte (A fé que assume o risco) tratamos das implicações de se assumir o risco como elemento constitutivo da fé. Destacamos três implicações: a ideia de verdade da fé, a relação entre fé e dúvida e a relação entre dúvida e coragem.

Este trabalho analisa a obra do chileno Roberto Bolaño (1953-2003) sob a ótica da coragem, vislumbrada como traço marcante dos personagens bolanianos e entendida pelo autor como requisito da literatura de qualidade, que supõe a proximidade da arte com uma espécie de abismo. Num primeiro momento, perguntamo-nos sobre quais seriam os perigos que, de acordo com Bolaño, rondariam a literatura e que exigiriam do escritor uma atuação corajosa. Para isso, valemo-nos de romances como Amuleto e Estrella distante, do conto El Ojo Silva e das intervenções críticas de Bolaño. Posteriormente, nos centramos na obra Los detectives salvajes, que retoma procedimentos narrativos e cânones - como as vanguardas e as neovanguardas - considerados corajosos por sua inovação formal, pela crítica às instituições e pela formulação de uma estética que se entrelaça com uma ética. Nesse mesmo processo, verificamos que o autor diagnostica a perda de espaço desses procedimentos corajosos no cenário literário contemporâneo, pautado pelo abandono das utopias e pelas exigências do mercado literário. Vemos que a obra caminha para a elaboração de uma ética possível nesse novo contexto, e que será marcada pela recusa da estabilidade, que se traduz em deslocamento geográfico e linguístico. / This paper analyzes the work of chilean writer Roberto Bolaño (1953-2003) from the perspective of courage, envisioned as a remarkable feature of his characters and considered by the author as a requirement for a writing with quality, which supposes the proximity between art and a kind of abyss. At first, we wonder about what would be the dangers that, according to Bolaño, surround literature and require a courageous performance. Novels such as Amuleto and Estrella distante, the tale El Ojo Silva and the critical interventions of Bolaño, can be used as examples of that kind of performance. Subsequently, we focus on the work Los detectives salvajes, which incorporates narrative procedures and canons - such as the vanguards and neovanguards - considered courageous due to their formal innovation, the criticism of institutions and the formulation of an aesthetic that is interlaced with a kind of ethic. In that case, we find out that the author had diagnosed the loss of space for these courageous procedures in contemporary literature scene, marked by the abandon of utopias and the demands of the literature market. We can also observe that his work is heading towards the elaboration of a possible ethics in this new context, which will be stamped by the refusal of stability, translated into geographical and linguistic displacement.

The Adolescent Discouragement Indicator (ADI) was developed to assess the Adlerian construct of discouragement. The 75-item ADI contains five subscales corresponding to the five life tasks specified in Individual Psychology and is specifically designed to pinpoint the area and degree of adolescent discouragement. Item selection was based on ratings by five prominent Adlerians and item correlation with subscale scores. Age and sex norms for the ADI were established on 225 females and 299 males 12 to 18 years of age. Findings indicate that female adolescents are less discouraged than male adolescents on all scales except the love scale and both sexes reported the least amount of discouragment on the love scale. The only significant difference among the age groups is between the 13-year-olds and the 15, 16, and 17-year-olds on the love scale. An internal consistency coefficient of .95, a 2-week test-retest coefficient of .89, and a 4-week test-retest coefficient of .92 indicates that the ADI is a reliable instrument. Negative and significant (p < .001) correlations between the ADI and Social Interest Index (Greever, Tseng, & Friedland, 1973) and between the ADI and the Social Interest Scale (Crandall, 1975) contribute to construct validity and support Adler's belief that discouragement and social interest are inversely related. Results of behavioral and academic comparisons on a sample of adolescent males (N=57) seem to indicate a link between behavior, academic performance, and levels of discouragement. Results of factor analysis and interscale correlations are presented. Implications for further research include continued validation using behavioral criteria associated with discouragement, refinement of the subscales and establishment of score ranges to indicate when an adolescent is considered discouraged.

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Aristotle proclaimed in his Poetics that there were six elements to drama: spectacle, music, diction, thought, character, and plot. This paper will analyze the play Thom Pain (based on nothing) against these six elements. I will discuss the aspects of each element that are present in the show as well as the ideas and concepts my director, Tad Ingram, and I brought to the show. Through the rehearsal and performance process I discovered a seventh element; the element of fearlessness. In his Poetics, Aristotle does not fully address what the actor brings to the performance and this aspect is just as important as what the script and staging bring to the performance.

No description available.

The purpose of this phenomenological study was to explore the musical and inner human processes that emerged in the lived experience of solo and joint free improvisation from the viewpoint of the improviser, also exploring how those processes related to the improviser’s world. The study included eight adult participants, musicians and non-musicians (amateurs), who varied in their improvisational experience as well as in age, personal and professional background. Each participant was engaged in one solo and one joint improvisation (with the researcher) on their chosen musical instruments. Improvisations were followed by an in-depth semi-structured interviews involving immediate impressions of the experience as a whole, followed by listening to the recorded improvisations where participants identified significant musical moments The synthesis of verbal and musical data revealed five interconnected, non-linear phases of the improvisers’ movement toward the attainment of creative freedom. Those were: Acceptance and Trust (letting go of expectations and judgment), Adaptation (moving through uncertainty with self and with another), Emergence (taking individual and social risks toward discovery), Transcendence (experiencing flow and moments of sync) and Expansion (experiencing the joy of individual and mutual creation). These emerged phases portrayed various musical and extra musical dimensions of the improvisers’ way of thinking, searching, acting, being and feeling in and through sound making- from the very beginning to the ending phases of their solo and joint experiences.   Reflecting humanistic-existential thinking and other relevant literature, the findings of the study showed a direct link between individuals’ involvement in improvisation and the development of courage, intentionality, adaptability, vulnerability, and empathy within meaningful musical engagement as essential qualities toward authentic growth. Participants’ musical experiences also showed a link between improvisation and life meaning. They specifically discussed issues of letting go of judgment, developing flexibility, taking personal and interpersonal risks and practicing mindful ways of listening to self and others. Applications of improvisation were discussed in the context of psychotherapy, suggesting a protocol on the conditions, practices and emerging meanings within clinical improvisation work. / Music Therapy / Accompanied by one compressed .rar file.

Title: The men we don’t see, and the women we can’t hear: A qualitative interview study about prostitution and human trafficking in hotel environment. This qualitative interview study aims to put a light on hotel staff’s experiences of how prostitution and human trafficking exist within their workplaces. We examine this on the basis of the Swedish policy ‘Hotellkurage’ as a crime prevention method in the hotel environment in Northern Sweden. The policy is built on the idea of civil courage and aims to include both hotel staff and hotel guests. Thematic analysis was used to collect data and code it to themes describing similarities, differences and patterns in the data. The theoretical framework for this thesis is based on the routine activity theory, the bystander effect, the emotional labor theory, and the halo effect within stereotypes. By interviewing six informants with different work positions we discovered that it seems to be hard for the hotel staff to intervene based on their gut feeling in situations involving violence. We also found that there is an underlying expectation on hotel staff to have knowledge about handling situations of prostitution and/or human trafficking, and cope with their personal emotions through out emotional labor. The role conflict of being service-minded and intervene in situations involving prostitution or human trafficking are severe. The organizational conditions, response from the management and the cooperation with local police seem to be crucial in order to use methods based on civil courage in hotel staff’s working environment. Hotel staff should be more educated and encouraged to act upon their gut feeling in situations involving prostitution and human trafficking. Finally, the study finds that stereotypes of perpetrators in prostitution and human trafficking usually don’t add up to the stereotypical view of a perpetrator due to their often common apperance. Also, the victims of prostitution and human trafficking are viewed in a stereotypical way, which leads to a higher risk of other vulnerable social groups not to be discovered in the hotel environment.

<p>This thesis studies public service social workers' opinions regarding their ability to act with moral courage as loyalty conflicts occur. The purpose of the thesis is to describe the social workers' experiences of their possibilities to stand up for what they believe in. We made qualitative interviews with five social workers in Stockholm. In an effort to pinpoint their experiences we asked them questions about what they want but cannot do and what is stop-ping them, what they do not want to do and why, aswell as what the possible solutions would be as loyalty conflicts occur. We were able to identify five different opinions on the organisa-tional cultures and how the employees' experience the extent of their actions. The social workers agree that at the moment they are able to alert a manager should a loyalty conflict occur and neither would want to further complicate the situation by working slower.The ob-stacles for acting in a loyalty conflict is connected to the hierarchies and abuse of power and personal impediments like their own expectations and dejected opinions such as "nothing is going to change anyway". When the social worker chooses not to act it is often because of moral values.</p>

This thesis analyses the concept of hospitality in the context of migration ethics. The underlying philosophical ideas of Kant, Levinas and Derrida are outlined and critically discussed. The use of hospitality in migration ethics as mainly a concern within the political dimension of society, devalues the concept and neglects the social dimension of hospitality. I argue that migration ethics should be more concerned with integration and that it is more relevant to speak of hospitality in relation to integration rather than migration, since hospitality has to do with interpersonal interactions. In order to view hospitality in the social dimension of society, I present some cases of interpersonal hospitality practiced today. Drawing from those examples whilst using a virtue ethics approach, I consider three virtues that I deem to be prerequisites for hospitality: courage, humility and patience. Hospitality is a rich and multi-layered concept and practice. I conclude that one such layer is hospitality fostering integration. That is, hospitality functioning as social cohesion with a potential to bring different parts together as a whole.