Este trabalho visa problematizar a noção de singularidade na psicanálise lacaniana. Embora não seja propriamente um conceito, tampouco um termo recorrente na obra de Freud, ganha destaque especial em Jacques Lacan e em seus comentadores. Foi o que pudemos verificar quando focalizando o tema da direção do tratamento, realizamos uma leitura crítica do uso dessa noção tanto na obra de Lacan como na de seus seguidores de diversas escolas. Escolhemos circunscrever nossa reflexão ao campo da direção do tratamento que se articula intimamente ao tema da ética da clínica lacaniana. Isso não significa que abandonamos discussões epistemológicas da singularidade, pois sabemos que é necessário manter um tensionamento entre clínica e epistemologia. Lacan importou da matemática e da filosofia suporte teórico para pensar a singularidade em psicanálise, portanto, acompanharemos algumas dessas importações, nos debruçando fundamentalmente em suas consequências para a clínica psicanalítica. Como não há explicitamente uma teoria da singularidade em Lacan, tentamos extrair na rede conceitual de sua obra uma abordagem possível do termo, prevenidos de que, ao fazermos um emprego idealizado e impreciso da noção de singularidade na direção do tratamento psicanalítico, poderíamos incorrer em um problema ético. Há duas tendências mais comuns que nos levam a esse problema: a imaginarização da noção de singularidade e a negativização do termo. Assim, para afastarmos o risco de tomar a singularidade como um ideal psicanalítico (e cientes de que há um forte empuxo nesse sentido), não podemos essencializar essa noção nem descontextualizar o que nomeamos como singular. O que é singular se inscreve num tempo, num espaço e, portanto, num laço social. A singularidade nega e ao mesmo tempo faz existir o universal e o particular, por isso está em permanente articulação com estes. A ideia da singularidade como um jogo de forças que opera durante todo o tratamento, nos parece mais interessante do que a aposta na singularidade como critério de cura. Tal jogo é instaurado pela evanescência do inconsciente que emerge como pulsação na passagem entre os significantes ou nos lapsos de sentido. A singularidade seria uma expressão para se referir ao movimento de tensionamento entre o discurso coerente do paciente e a emergência do inconsciente. Dessa forma, pode se presentificar durante todo o processo do tratamento e não apenas no seu final. Pode ser uma experiência de curta duração, embora seus efeitos também possam ser duradouros. Há várias noções usadas por Lacan para falar da emergência do inconsciente na clínica: equívoco, ato falho, o encontro faltoso (tique), entre outras. No dia-a-dia de nossa atividade clínica, presenciamos como cada paciente subjetiva seu mal-estar ou ainda como cada um faz para lidar com sua divisão subjetiva e com suas contradições. Se estamos nessa esfera, sobre como cada um se vira com o próprio mal-estar, não falamos de singularidade e sim de subjetivações particulares. Assim, se seguirmos a proposta lacaniana de distinguir o singular do particular, circunscreveremos as diversas possibilidades subjetivas de resposta à castração, a uma ordem de particularidade. A nosso ver, a diversidade subjetiva não é menos importante que a emergência do singular num tratamento. É o que um sujeito pode fazer em termos de experiência subjetiva. O papel da singularidade é desencadear o jogo entre particular (articulações significantes e modalidades de subjetivação específicas) e universal (ordem simbólica como um sistema aberto) / This work aims to discuss the idea of uniqueness in Lacanian psychoanalysis. While not exactly a concept, either a recurring term in Freuds work, uniqueness earns special emphasis on Jacques Lacan and his commentators. Thats what we saw when, focusing on the theme of the direction of the treatment, we conducted a critical analysis of the use of this idea both in Lacans work as in his followers from different schools. We chose to circumscribe our thinking to the field of direction of the treatment, which is linked closely to the issue of ethics of Lacanian clinic. This does not mean that we abandoned epistemological discussions of the uniqueness because we know that it is necessary to maintain a tensioning between clinical and epistemology. Lacan imported from mathematics and philosophy a theoretical support to think the uniqueness in psychoanalysis, therefore, we will follow some of these imports addressing fundamentally its consequences for the psychoanalytic clinic. As there is not explicitly a theory of uniqueness in Lacan, we tried to pull from the conceptual network of his work a possible approach of the term, warned that when doing an idealized and inaccurate use of the idea of uniqueness in the direction of psychoanalytic treatment, we could incur in an ethical issue. There are two common trends that could lead us to this problem: the imaginarization of the idea of uniqueness and the negativation of the term. So, to move away from the risk of taking the uniqueness as a psychoanalytic ideal (and aware that there is a strong thrust in that direction), we can not essentialize this idea or decontextualize what we name as unique. What is unique is inscribed in time, in space and, therefore, a social bond. The uniqueness denies and at the same time makes real the universal and the particular, therefore it is in permanent liaison with these concepts. The idea of uniqueness as a game of forces that works throughout the treatment seems more interesting than the emphasis on the uniqueness as a criteria for cure. This game is set up by the evanescence of the unconscious, emerging as pulsation in the passage between the signifiers or in the lapses of sense. The uniqueness would be an expression to refer to the movement of tensioning between the patients coherent speech and the emergence of the unconscious. Thus, the uniqueness can be present throughout all the treatment process, not just at its end. It may be a short-term experience, although its effects can also be long lasting. There are several concepts used by Lacan to speak of the emergence of the unconscious in the clinic: mistake, parapraxis, the lacking encounter (tiquê), among others. In our daily clinical activity, we witness how each patient subjective its malaise or yet how each one deals with his subjective division and his contradictions. If we are in this sphere, talking about how each one deals with their own malaise, we do not speak of uniqueness, but of particular subjectivities. So, if we follow Lacans proposal to distinguish the uniqueness from the particular, we will circumscribe the several subjective possibilities of response to castration, to a particular order. In our view, the subjective diversity is not less important than the emergence of the uniqueness on a treatment. Its what a man can do in terms of subjective experience. The role of uniqueness is to trigger the game between particular (significant joints and specific modalities of subjectivation) and universal (symbolic order as an open system)

This study is launched from the general understanding that History is a dialectical process comprised by the contributions of multiple actors, all of which interact in a contentious give-and-take. Keeping in mind this precept, ,I look at the novel La carga, by contemporary Equatoguinean author Juan Tomas Avila Laurel, as an alternative source of history, and assess that history as he has constructed it. This entails not only a detailed exploration of the world he creates within the novel, but a look at the intertextual bonds he establishes with such nineteenth-century writers as Manuel Iradier and Jose Marti. My analysis begins with the general notion that in Avila's granting of textual agency to natural elements one can begin to see the first inklings of a challenge to typical Eurocentric historiography. In the first major, section I look at what for all intents and purposes has been deemed the colonial dialectic, or the greater social dynamic that maintained colonial hegemony, as it is presented in the vignettes of 1940 Equatorial Guinea that we see in La carga. In the next section, I look at what Avila does with some of the discursive tenets of Spanish imperialism, especially those associated with the monolithic conception of Africa and Europe. And finally, I look at the way that relations between spatiality—mainly the geographic classifications inherent in colonial discourses—and subjectivity give way to Avila's commentary on modern-day Equatorial Guinea. I try to close with some speculation on the strategic formation of which Avila and La carga may form part, beginning with a look at his prefacio and concluding with a questioning of where the attitudes outlined in the prefacio may place him on the grand scale of African discourses of resistance. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

Relative terms are those such as ‘larger’, ‘smaller’, ‘parent’ and ‘offspring’. Questions concerning the nature of this type of term in Plato fall under three themes. First, logic: what is the syntax and semantics of relative terms? Second, metaphysics: what structures in the world constitute relative properties? Third, taxonomy: do relative terms form a distinguishable class? Questions concerning purpose ask what role these terms have in the wider economy of Plato’s thought. Only one existing approach addresses all of these themes and questions: it was put forward by G.E.L. Owen in 1957, although it was subsequently developed by others. The Owenian view holds that relatives are syntactically or semantically incomplete, that they are identical to metaphysically dyadic relations and that they do form a taxonomic class. According to Owen, Plato introduces relative terms to bolster a certain argument for the separation of forms and participants. Therefore, they have an ontological purpose. This thesis aims to offer a plausible, non–anachronistic alternative to the Owenian view. To give such an account I have to argue for a radically different logic, metaphysics and purpose for relatives in Plato. I call the view that I defend ‘conjunctivism’. I begin by characterising the logic of conjunctivism. Plato holds that relative terms have formal objects. These are exceptionlessly correct objects of the relative in question. A parent is always and only parent of offspring, so ‘offspring’ is the formal object of ‘parent’. I then demonstrate that the metaphysical problems for relatives which are not dyadic relations are avoided by Plato’s version of conjunctivism. Looking at Sophist 255c–d and Parmenides 133c–134e, I discuss the taxonomy of relative terms. I show that, under the conjunctive reading, they form a distinguishable class and, in contrast to Owenian relatives, each reciprocates with its correlative. So, just as a parent is relative to offspring, so offspring are relative to a parent. With the nature of relative terms established, I proceed to refute Owen’s account of their purpose, and give my own explanation. By looking at passages from the Euthydemus and Charmides, I argue that Plato introduced relative terms to articulate why some arguments are fallacies and others not. That is, relative terms have a dialectical purpose.

O trabalho investiga a constituição da figura do filósofo e sua oposição aos outros produtores de discurso existentes na pólis clássica ateniense, como o retor, o sofista e o poeta. O propósito principal é salientar as diferenças substanciais entre a real ciência dialética e suas artes opostas. O termo filósofo foi empregado por Platão no século IV a.C. no estrito senso de um saber privilegiado, que apreende as Formas inteligíveis, incorpóreas e invisíveis. A atividade escrita de Platão ressalta a coexistência entre os discursos figurativo e racional, pela qual ele concebe a natureza mítica e filosófica do ser e do não-ser, da opinião, descrita como um intermediário entre o ser imiscido e o não-ser absoluto. A dialética é determinada como a arte originada da elevada Musa, sendo um saber psicagógico, não meramente um método, mas a elevada ciência que articula a unidade e a multiplicidade fenomênica, e o filósofo o amante das Musas, analisando a natureza da arte idolopéica e suas conseqüências políticas e epistemológicas. A dialética é ciência própria da alma dianoética e mnemônica. Se o sofista e o retor elaboram uma imitação doxástica, fundamentada na arte antilógica, se o poeta realiza uma imitação de aparências, o filósofo produz uma imitação sábia, baseada na ciência da verdade, do conhecimento e ser. O sentido e explicitações desta tese tenta redefinir e repensar o significado do termo dialética nos Diálogos em que esse termo aparece. A tese evita usar categorias modernas de pensamento para entender os Diálogos. A pesquisa se concentra precisamente em Mênon, Fédon, República V, VI, VII, Fedro, Sofista e Filebo / This work investigates the constitution of philosophers portrait and its opposition from others discourses produtors genders living in athenian classic polis, such as the rethor, the sophist and the poet. The main purpose is to underline the substancial differences between the real science of dialectic and its opposites. The term philosophy was employed by Plato on IV century b.C. in a strict sense of an accurate knowledge, which aprehend the inteligible, incorporeal and invisible Forms. Platos written activity points out the coexistence between figurative and rational discourses, in which he conceives the mythical and philosophical nature of being and no-being, of opinion, described as an intermediate of unmixed being and absolute no-being, and science. Dialectic is determinated as the art originated from the supreme Muses, being a psicagogic wisdom, not merely a method, but the highest science, which articulates unity and phaenomenic plurality, and the philosopher as Museslover, analysing the nature of idolopeic art and its political and epistemological consequences. Dialectic is the proper science of a dianoetic and mnemonic soul. If the sophist and the rethor begget a doxastic imitation, based on antilogic art, if poet realizes an imitation of appearances, the philosopher produces a wisdom imitation, based on the science of truth, knowledge and being. The meaning and explicitation of this thesis try to redefine and rethink the significance of dialectic on the Dialogues, in which this term appears. This research avoids to use modern categories of thought to understand the Dialogues. This study focuses precisely on Meno, Phaedo, Republic V, VI, VII, Phaedrus, Sophist and Philebus

Through the consideration of Adorno’s theory of ‘negative dialectics’ the existing society of art is in a state of alienation. This idea considers units of similarity abstracted from one another and thereby establishing an opposition; a negative dialectic relationship between creatives. “Instead of belonging to the world, man put himself rationally and critically opposite it...“ (Jencks & Baird, 1969, p. 216). The concept that a future can exist free from alienation lends toward a future of collaborative community considered within the context of cultural production. Culture is not merely the manifestation of the human mind into a creative material medium; it is also a mechanism of interaction developed through social behaviour such as a custom or an idea. Kristeva’s construct, ‘the abject’ (that which is neither subject nor object), is used to define the scope of this project. Producing culture using space is not defining object in space nor is it defining subject in space. The triadic interaction between object, subject and abject is important in understanding the cultural system within the built environment. This is conceptually intended to manifest the communal identity of creatives within the host building. Considering the explicit (whereby knowledge and social interaction are produced) and implicit (which considers action between object and subject) relationships reinforces the argument. The understanding of the relationship between cultural media and mediators is to be explored spatially in the adaptive reuse of the Sunnyside Post Office into a production house and exhibition space, utilising social applications to defining a model for a creative cohesion. / Dissertation (MInt(Prof))--University of Pretoria, 2014. / Architecture / MInt(Prof) / Unrestricted

In this thesis I propose an interpretation of Plato's middle period dialectic. I contend that the method of such dialectic has two components, the doctrine of recollection and the method of hypothesis, and that the two are intimately related. In contrast to the orthodox interpretation, which ignores recollection and sees the method of hypothesis as essentially deductive, I suggest that the discovery of knowledge occurs from the recollection of a pre-natal vision of reality (the world of forms), where such recollection is stimulated by dialectical questioning. Recollection is gradual and uncertain. The direction of the dialectical questioning is itself guided by one's intuition, or (incomplete) recollection of reality at the time, thus providing a progressive interaction between recollection and the method of dialectical questioning, reasoning by hypothesis. In this way, one builds a provisional picture of reality, where the prime relation between hypotheses about such reality is one of coherence. The true dialectician will not only develop a complete and coherent picture of reality, but will ultimately verify the accuracy of this picture upon apprehension of the unhypothetical first principle, the form of the good. / Thesis / Master of Arts (MA)

This study investigates my art works, their context, content, and the process by which they were produced. The first part of the study addresses my background ideas and philosophies, their impact on my works, and the environmental and psychological context which made those ideas relevant to my paintings. I am not concerned with answering the usual questions, What is art? and Who is an artist? My intention is to find out who I choose to be and what I choose to do. The second part investigates the form and design of the art works– from the materials used to make them to the various formal elements utilized in creating them. The connection of form and content in these art works is emphasized. The last part of the study investigates the influences of a few significant artists and the impacts of their works on my art. The future of my art work is, of course, not predictable, and it does not depend on this study. This study is only as factual, reliable, and truthful as my art work is

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[pt] O presente trabalho analisa o nascimento da arte retórica entre os gregos, com particular atenção à Retórica de Aristóteles. Tal análise tem um duplo objetivo: examinar os conceitos, reformulando os ensinamentos que o filósofo grego apresenta nessa obra e, em segundo lugar, demonstrar a importância dessas reflexões aristotélicas para a Educação. Embora o filósofo não esteja comprometido com uma finalidade didática, suas contribuições na Retórica podem ter considerável importância para esse campo. O trabalho está estruturado em quatro partes principais. O primeiro capítulo contém uma introdução geral ao problema; o segundo recupera a história da retórica na Grécia Antiga, com o objetivo de mostrar convergências e divergências entre Aristóteles os outros filósofos e sofistas; o terceiro inclui um exame seletivo da Retórica de Aristóteles; por fim, o quarto capítulo se lança em um esforço de aproximação dos conceitos aristotélicos a temas centrais do campo da educação. / [en] The present paper analyses the birth of the rhetorical art among the Greeks, with special attention to the Rhetoric of Aristotle. Its aims are twofold: to examine concepts, thereby reformulating the teachings that the Greek philosopher presents in his work, and to demonstrate the importance of Aristotelian reflections to education. Although the philosopher is not committed to a didactic purpose, the contributions present in the Rhetoric may have considerable importance to the field of teaching. This work is divided into four main parts. The first chapter contains a general introduction to the problem; the second retrieves the history of rhetoric in ancient Greece focusing on the similarities and differences between Aristotle and other philosophers and sophists; the third includes a selective examination of Aristotle s Rhetoric.; finally, the fourth chapter is an effort to associate Aristotelian concepts with central themes on the field of education.

No / There have been no studies in organization research of conferences as part of the world of work. This paper describes a reflexive ethnographic study of one management conference. It finds that upon arrival at the places and spaces of the conference processes of self-making as conference attendee are set in train. Self-making subsequently takes place within processes of domination and subordination, achieved through fear, infantilization, disparagement and seduction. Reading this through the lens of Freudian-informed interpretations of the Hegelian master/slave dialectic, the paper argues that conferences are one of the means of control over academic, managerial and professional employees. Control is achieved through dialectical interactions between conference and employee.