Texte remanié de: Diss.--Germanistik--Berlin--Freie Universität, 1995.

Texte remanié de: Diss.--Berlin--Kirchliche-Hochschule, 1991.

Habil.-Schr.--Erlangen-Nürnberg--Philosophischen Fakultät I. / Bibliogr. p. 281-295.

Tese (doutorado)—Universidade de Brasília, Instituto de Ciências Sociais, Departamento de Antropologia, Programa de Pós-graduação em Antropologia Social, 2012. / Submitted by Albânia Cézar de Melo (albania@bce.unb.br) on 2012-06-08T15:05:01Z No. of bitstreams: 1 2012_SilviaMonroyAlvarez.pdf: 20943535 bytes, checksum: b9886c8288aec66bf110b95de1be2a33 (MD5) / Approved for entry into archive by Guimaraes Jacqueline(jacqueline.guimaraes@bce.unb.br) on 2012-08-21T12:01:32Z (GMT) No. of bitstreams: 1 2012_SilviaMonroyAlvarez.pdf: 20943535 bytes, checksum: b9886c8288aec66bf110b95de1be2a33 (MD5) / Made available in DSpace on 2012-08-21T12:01:32Z (GMT). No. of bitstreams: 1 2012_SilviaMonroyAlvarez.pdf: 20943535 bytes, checksum: b9886c8288aec66bf110b95de1be2a33 (MD5) / A partir do caso de Urabá, Colômbia, esta tese é um experimento que dialoga com a proposta de uma antropografa da violência. Evitando tanto a enunciação descarnada do horror quanto os estudos dos “violentólogos”, busca dinamizar as narrativas de alguns eventos, dos momentos dos personagens e das vivências do pesquisador no dia a dia. Ao indicar como a violência se torna a matriz das relações sociais, identifca a orientação temporal de um “presente permanente” como constituinte do horizonte cosmológico nesta região, há mais de quatro décadas considerada uma das mais violentas no país. Os diversos capítulos discutem o padrão de trocas a partir dos cobradores “gota a gota”, a caracterização étnica defnida pelo vínculo à origem ou à procedência, as dinâmicas em torno da mudança das afliações dos guerreiros, e a diferenciação entre terra e território, relacionada tanto aos estereótipos acerca da “tierra caliente” e das “zonas rojas” como às concepções locais dos processos de colonização, conquista e pacifcação. ______________________________________________________________________________ ABSTRACT / This dissertation is an experiment written in dialogue E. V. Daniel’s proposal for an anthropography of violence. It is situated in Urabá, Colombia, for decades considered one of the most violent regions of the country. By avoiding both the blunt enunciation of horror as much as the perspective of the “violentólogos”, it porposes a dynamic narrative of some events, of the characters´life moments and of the insertion of the anthropologist in everyday life. When violence becomes the blueprint for social relations, the horizon of a “permanent present” becomes the major temporal axis of the cosmological orientation. The diferent chapters of the dissertation focus on the pattern of local exchanges by example of the “gota a gota” collectors, people´s ethnic characterization in relation to origin or to previous residence, the dynamics of the usual exchange of warriors´afliations, the diference between land and territory in relation both to stereotypes of “tierra caliente” and “zonas rojas” as much as to local conceptions of colonization, conquest and pacifcation.

Dissertação (mestrado)—Universidade de Brasília, Instituto de Humanidades, Departamento de Filosofia, Programa de Pós-Gradução, 2009. / Submitted by Elna Araújo (elna@bce.unb.br) on 2010-05-06T20:07:12Z No. of bitstreams: 1 2009_JulianadeOrioneArraesFagundes.pdf: 449603 bytes, checksum: d6eb5059bd95a2eda0e9bf6540a7f5f4 (MD5) / Approved for entry into archive by Daniel Ribeiro(daniel@bce.unb.br) on 2010-05-07T19:18:14Z (GMT) No. of bitstreams: 1 2009_JulianadeOrioneArraesFagundes.pdf: 449603 bytes, checksum: d6eb5059bd95a2eda0e9bf6540a7f5f4 (MD5) / Made available in DSpace on 2010-05-07T19:18:14Z (GMT). No. of bitstreams: 1 2009_JulianadeOrioneArraesFagundes.pdf: 449603 bytes, checksum: d6eb5059bd95a2eda0e9bf6540a7f5f4 (MD5) Previous issue date: 2009 / Esta dissertação discute alguns dos problemas contemporâneos da consciência. Não basta a consciência ser evidente de um ponto de vista de primeira pessoa. Uma explicação do mental deve passar pela compreensão de seu lugar na natureza. Para Chalmers, a consciência não pode ser explicada a partir dos conceitos e teorias científicas atuais. Ele sugere sua incorporação em nossa ontologia como uma propriedade fundamental. Dennett, por outro lado, defende a possibilidade de uma explicação da consciência a partir de uma perspectiva de terceira pessoa. Para isso, o trabalho das diversas disciplinas científicas deve ser levado em consideração. Como Dennett, a autora desta dissertação acredita que uma explicação apropriada da consciência deve partir da compreensão do ser humano em suas dimensões biológica e cultural. A primeira parte deste trabalho discute criticamente as idéias de Chalmers. A segunda apresenta as propostas de Dennett para tratar do tema, além de dois modelos apresentados pelo autor. A última parte trata da evolução cultural e da sua relevância para a discussão sobre a mente humana. _________________________________________________________________________________ ABSTRACT / This thesis discusses some of the contemporary problems of consciousness. It's not enough for consciousness to be evident from a first person point of view. An explanation of consciousness depends on a comprehension of its place in nature. According to Chalmers, consciousness cannot be understood in terms of the present scientific concepts and theories. Instead, it must be assimilated into our ontology as a fundamental property. Dennett, on the other hand, argues that it is possible to give an account of consciousness in terms of the current scientific framework. In order to accomplish this, scientific advances in many disciplines must be taken into consideration. For him, the correct perspective should be the third person point of view. Like Dennett, the author of the present work thinks that a proper theory of consciousness must be based on an understanding of how human beings fit in both their biological and cultural dimensions. The first part of this thesis tackles Chalmers’s ideas on consciousness and its shortcomings. The second part of the thesis deals with Dennett's views on consciousness and two models he advances. Its last part discusses cultural evolution and its relevance to the discussion concerning the human mind.

Please read the abstract in the section 00front of this document / Thesis (PhD (Old Testament Studies))--University of Pretoria, 2006. / Old Testament Studies / unrestricted

It has been said that Defoe's writings embody an unresolvable split between a Puritan morality and an essentially capitalist economic interest. Defoe is either a Puritan, in some cases, writing works with heavy moral and religious overtones; or he is a capitalist, disregarding the virtues of a Puritan morality in the pursuit of economic gain. This split between trade and religion becomes a central critical issue in his first novel, Robinson Crusoe. There are sections of the novel in which Crusoe meditates upon religion, virtue, God's providence, his own place in the divine scheme, or in which he reflects on his past life of sin and adventure. There are other sections in the book in which the excitement of the narrative is generated through a focus on an action-economics pattern. Thus, the reader becomes involved in Crusoe's various survival projects, his explorations of the island wilderness, even in his early trading ventures. The latter, of course, are antithetical to the religious point of view maintained throughout the novel. The split in Crusoe's character, and the concomitant split in the structure of his "autobiography," can be resolved by looking at Defoe's ideological background as it relates to the themes and structure of Robinson Crusoe. Defoe's religion is a form of Puritanism; he comes from a Presbyterian household. Therefore, his ideas on economics tend to be moralistic and conservative; he is a mercantilist, not a capitalist. In Crusoe, the main character's "capitalistic" schemes for getting quickly ahead in the world are justly punished by Providence. Providence, in this sense, is the hand of God operating as a force for moral and economic order in human affairs. Through a careful structuring of his narrative, Defoe indicates his own moral and thematic intentions. There is a religious pattern in Robinson Crusoe which manifests itself through spiritual emblemism (i.e., events can be read for their spiritual significance), traces of allegory, the actions of Providence in Crusoe's life, Crusoe's own series of moral reflections, and a structure based on the conventional patterns of the seventeenth century spiritual autobiography. In the latter, the conversion scene is always the central dramatic event, and in Crusoe, the conversion stands squarely at the center of the novel; it is the scene central to Crusoe's own development as he evolves from a "capitalist" to a moral and religious man. In all, the religious pattern gives the reader a perspective on Crusoe's economics; rather than being a capitalist and disrupting the status quo, Crusoe learns to create order and stability on his island through an application of the principles of reason and faith. Thus, the religious and economic patterns work together throughout the novel; they are not antithetical. One other basic pattern in Robinson Crusoe is that of Crusoe's growth to moral wisdom and rational knowledge. Crusoe evolves through three stages, from an early "brute" stage (Crusoe as capitalist), through reason, and finally to faith. Again, Defoe's intention is to show that reason and faith should operate to control impulsive behavior and action. Thus, this pattern blends with the religious pattern in the book, but it also indicates Defoe's knowledge of the seventeenth-century natural law philosophers. Basing himself firmly on philosophical definitions of man and nature (as found in Grotius, Hobbes, and especially Locke), Defoe structures his text in order to show Crusoe's growth into faith and rationality. The result is, of course, that Crusoe becomes an example of the "good" eighteenth-century Englishman, able to control his actions through reason and morality, and thus he becomes a force for moral order and social stability throughout the last part of the book. Robinson Crusoe, then, can be seen as a text structured to indicate a resolution of the conflict between trade and morality. Defoe reduces and simplifies a complex ideology—made up of elements of Puritanism, conservative economic theory, natural law philosophy— for purposes of fictional presentation. It is this model, reduced and simplified, that the reader must understand in order to fully comprehend Defoe's moral and economic intentions in Robinson Crusoe and, finally, to see the book as it resolves the trade-morality conflict. / Arts, Faculty of / English, Department of / Graduate

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<p>This work offers a reading of George Eliot's last two novels, Middlemarch and Daniel Deronda. The thesis challenges the place both Realist critics and post-structuralist theorists ordinarily assign to these two novels in literary history. It does so by locating these works in the context of a number of important contemporaneous developments in pathology, comparative anatomy, evolutionary biology, geology and the philosophy of scientific method. In each of these fields there was a growing sense of the formative and constitutive function of method in any inquiry. This discursive conception of the necessary dependence of the answer on the nature of the question poses a challenge to the purported neutrality and transparency of what has been conceived as literary Realism. I argue here that Middlemarch and Daniel Deronda, though they are novels which traditionally have been placed within literary Realism, actually incorporate these contemporaneous developments in epistemology. Though these novels do not eschew didacticism, their awareness of methodological changes in a variety of scholarly fields modifies the nature of narrative authority vouchsafed by making it provisional and historically specific.</p> / Doctor of Philosophy (PhD)