Thesis (Ph.D.)--Duquesne University, 2005. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p.238-245) and index.

In this thesis I explore aspects of the Buddha Gotama as a teacher. I begin by analyzing the nature of the Buddha's enlightenment and his state of mind as presented by various accounts. The chapter reconciles his decision to teach by means of Buddhist epistemology and gives an account of the difficulty of learning the Buddhadhamma. In chapter two I give three examples of the Buddha teaching individual students about the dhamma to show how he approaches each scenario differently depending on the needs of the student. Finally I give an account of William James' pragmatic method in an effort to show how the Buddha's teaching is pragmatic as a method for solving an existential crisis.

O objetivo do presente trabalho é expor a Psicanálise existencial, descrita em O Ser e o Nada (1943/2008), como fio condutor entre a dimensão individual e coletiva na obra sartreana. Especificamente, tentar interpretar o método de compreensão da ontologia fenomenológica como tentativa primordial de formular a purificação do campo antropológico. Em outras palavras, mostrar que a subjetividade não pode ser enquadrada partindo dos pressupostos da ciência tradicional, que reifica o processo existencial. A fim de alcançar esse objetivo, nossa exposição é divida em duas partes: (1) elucidação das premissas da Psicanálise existencial e (2) interpretar a obra Questão de método (1957/1966) a partir dos resultados adquiridos em (1). Portanto, primeiramente expomos o sujeito como projeção existencial para, então, demonstrar que a dinâmica social está intimamente articulada com essa estrutura subjetiva. Isso significa que, em alguma medida não existe separação ontológica entre a dimensão individual e a coletiva. Nesse sentido, salientamos como, segundo Sartre, o existencialismo pode auxiliar as pretensões marxistas. Nesta investigação, pode-se perceber que, apesar da inflexão presente na trajetória intelectual sartreana, a tentativa de humanizar os meios pelos quais se investiga as ações humanas esteve sempre presente nos escritos de Sartre. É nesse sentido que propomos a articulação entre Psicanálise existencial e o método de compreensão do campo antropológico. / The aim of the present work is to expose existential psychoanalysis, which is described in Being and Nothingness (1943/2008), as being the guiding thread between the individual and the collective dimensions in the Sartrean oeuvre. Specifically, we try to interpret the comprehension method of phenomenological ontology as a primordial attempt to formulate the \"purification\" of the anthropological field. In other words, to show that subjectivity can not be framed within the assumptions of traditional science, thus reifying the existential process. In order to do so, our exposition is divided into two parts: (1) the elucidation of the premises of existential psychoanalysis and (2) the interpreting of the work Search for a Method (1957/1966) in light of the results acquired in (1). Therefore, we first expose the subject as an existential projection to then proceed to demonstrate that social dynamics is intimately articulated with this subjective structure. This means that, to some extent, there is no ontological separation between the individual and collective dimensions. In this sense, we underline how, according to Sartre, existentialism can aid in Marxist pretensions. In this research, it is possible to see that, despite the inflection present in Sartre\'s intellectual trajectory, the attempt to \"humanize\" the means by which human actions are investigated was always present in his writings. It is in this sense that we propose the articulation between existential psychoanalysis and the comprehension method of the anthropological field.

O presente estudo tem o objetivo de compreender o que é ser adulto sobrevivente de câncer infantil. O método utilizado foi o fenomenológico-existencial e foi desenvolvido no Ambulatório de Curados do Serviço de Oncologia Pediátrica do Hospital das Clínicas da Faculdade de Medicina de Ribeirão Preto Universidade de São Paulo e contou com a colaboração de sete adultos que tiveram câncer na infância. Foi realizada uma entrevista a partir da questão norteadora: Conte-me como está a sua vida. A análise das entrevistas foi construída à luz de algumas idéias de Martin Heidegger em Ser e Tempo (2005). Ser-adulto-sobrevivente-de- câncer-infantil se desvelou como um ser que se lança e que já está lançado e se projetando, resgata o vigor de ter sido, que se atualiza a cada instante. Assim, a vivência do adulto sobrevivente de câncer infantil desvela-se na temporalidade: vigor de ter sido, atualidade e porvir. Dessa forma, ter vivenciado câncer na infância constitui o existir do adulto, ainda que não se queira lembrar, podendo esta vivência ser impulsionadora do existir. Dessa forma, ser-sobrevivente-de-câncer-infantil-no-mundo-com-os-outros é ser projeto, é porvir, é lançar-se, é existir na fluidez da existência, ora na busca de si mesmo, ora buscando ser igual a todo mundo, sendo impessoal, sendo normal, porém a busca pela normalidade dá-se a partir do ser diferente, da busca de si mesmo, pois somos singular e plural ao mesmo tempo. Foi possível perceber que os adultos sobreviventes de câncer infantil necessitam de programas de acompanhamento que atendam às suas demandas e necessidades Porém, esse acompanhamento não deve ficar restrito ao âmbito metafísico, é necessário abertura para estar, co-existir com esse adulto sobrevivente, para que assim possa compreender o seu modo de existir. Assim, o profissional de saúde, em sua atuação, lidará com as diferentes formas de ser no mundo do sobrevivente, além da dimensão biológica do funcionamento do corpo humano. E isso só é possível, quando a equipe de saúde e o paciente constróem relações autênticas. Porém, essa atuação convoca a equipe de saúde a se colocar, a perceber-se co-existente, tendo que cuidar do seu vir a ser, buscando ou se perdendo de si mesma. / The aim of this work is to comprehend what is be an adult survivor of childhood cancer using the method existential-phenomenologic. This work was developed in the Ambulatório de Curados do Serviço de Oncologia Pediátrica do Hospital das Clínicas da Faculdade de Medicina de Ribeirão Preto Universidade de São Paulo and it count on the colaboration of seven adults that had childhood cancer. An interview was held from the following guiding question: tell me how your live is. The analysis of the interviews were developed using the ideas of Martin Heidegger in the book Ser e Tempo (2005). Be-adult-survivor-of-childhood-cancer was viewed as a being that throws oneself and that is already thrown and that, projecting oneself, recovers the strength of have been that renews every instant. Thus, the experience of live of the adult survivor of childhood cancer manifests on the temporality: the strength of have been, the present and the future. Then, to have experienced cancer during the childhood is part of the existence of the adult, even if he does not want to remember and this experience can even stimulate his existence. Thus, be-adult-survivor-of-childhood-cancer-in-the-world-with-the-other is be project, is future, is to throw oneself, is to exist in the flow of the existence, once looking for oneself, once trying to be equal to the other, being impersonal, being normal. However, the search of the normality happens from the I am different looking for himself/herself, because we are singular and plural at the same time. It was noted that the adult survivors of childhood cancer need accompaniment programs that attend your necessities. Nevertheless, this accompaniment cannot be restricted to the metaphysic field. It is necessary to be open to be with and to coexist with this adult survivor in order to understand your way of existence. Then, in your actuation, the health professional will deal with the different ways of the be in the world of the survivor, besides the biological dimension of the work of the human body. This is only possible when the health team and the patient build an authentic relation. Although, this actuation requires that the health team to perceive coexistent taking care of your own will be, searching or loosing itself.

Background: About 91000 people died in Sweden in 2016 and of those who died an estimate of 70000-75000 needed palliative care. When facing one’s own death it actualises questions about life and death and what happens thereafter. An important aspect of caring for patients at the end of life is the existential and spiritual dimension and therefore it is important that nurses have adequate knowledge and insight to be able to provide the best possible spiritual care for the patients. Aim: The aim of this study was to illustrate nurses’ different experiences of existential and spiritual encounters with patients at the end-of-life. Method: A method to contribute to evidence-based nursing with ground in analysis of qualitative research was used. An analysis of thirteen qualitative articles was carried out and resulted in 3 main themes and 12 subthemes. Results: The results of the study showed that some important factors with regards to existential encounters were courage, good communication skills, presence and the ability to care with love and compassion and to instill a sense of hope. For the nurses the encounters fostered a process of inner growth as they started to reflect on their own sense of spirituality and on issues of death and dying. Barriers included lack of time, knowledge and staff shortages. Conclusion: There is a need for sufficient time, education and support for the nurses to feel more prepared and comfortable in meeting the existential needs of the patients. Keywords: Palliative care, existential, spiritual, experience, nurse

This thesis aims to explore bodily anchored dimensions of meaning in relation to four different musical contexts. How does the body take hold of the music? How does the music take hold of the body? These questions intersect each other through providing different entry points, which aims to illuminate this phenomenon from different perspectives. Given the fact that these issues are intertwined, they cannot be separated, nor should they be. Instead, they should be understood in light of each other. The questions intersect each other, yet are not identical. This thesis uses a theoretical foundation inspired by Maurice Merleau-Ponty’s phenomenology of the body, along with Frede V Nielsen’s view of music as a universe of meaning, which provides a spectrum of experience possibilities. Four musical contexts are represented; a professional musician (Astrid, in her 60’s), a concertgoer and also a professional composer (Björn, in his 40’s), a professional DJ (Celia, in her 30’s), and a professional dancer (David, in his 20’s). The participants in this study have been observed in their contexts through participatory observations and video observations. The observations took place at an orchestra rehearsal (Astrid), a concert (Björn), a nightclub gig (Celia) and a dance rehearsal (David). The observations were proceeded by stimulated recall interviews as well as semi-structured interviews (two interviews per person). The collection of empirical data was concluded by a focus group where all four participants took part. The voices of the participants are heard through life stories that are built on the conducted interviews. Themes (essences) that describe the bodily anchored dimensions of meaning among the participants have emerged through phenomenologicalhermeneutical readings and analysis of their life stories and interviews. The study indicates that all four musical contexts share the bodily anchored dimensions of meaning, emanating from musical learning and knowledge. The four contexts also share experiences of aesthetic, emotional and existential relations to musicking. In addition, the room plays a significant role, together with body and communication. The musician and the DJ express the dual aspect of the body, e.g. to have and to be in a body, and also the distinction between a professional and a private body. The concertgoer/composer and the musician both highlight how the body can expose the person through stress, nervousness and habitus. The concertgoer/ composer also illustrates how language emanates from bodily gestures. When the body takes hold of the music, it occurs through an intentional act, through a reaching out in the world – an act of doing. When the music takes hold of the body, it involves becoming shaken, touched and, without notice, being struck by music – an act of being. Between doing and being, there is a gap – the flesh – that can be understood as our existence.

Terror management theory research suggests that self-esteem acts as an anxiety buffer and high self-esteem can reduce implicit death thoughts and worldview defense. Self-compassion, it is argued, enhances wellbeing by making people feel safe and secure, while self-esteem makes people feel superior and sometimes unrealistically self-confident. Through a series of studies, this dissertation investigated buffering of death anxiety by self-compassion. Studies 1 and 2 investigated the role of trait (Study 1) and induced (Study 2) self-compassion in buffering existential anxiety by reducing implicit death thoughts. Studies 3 and 4 investigated the role of trait (Study 3) and induced (Study 4) self-compassion in buffering existential anxiety by reducing worldview defense. The series of studies did not support the proposed hypotheses, as they failed to replicate the expected mortality salience effects. Because of this, the effects of self-compassion on implicit death anxiety were also not evident. Possible reasons for failure to reject the null hypotheses are discussed and recommendation for future studies is given.

While most people usually tend to avoid thinking about their death, it can be beneficial to reflect on it. As technology is further integrated in our lives, HCI needs to consider that users eventually die. A concrete example for this concern is digital legacy. From a perspective of existential HCI and Thanatosensitivity, this thesis explores how young adults experience their own mortality and how they might be encouraged to reflect on their lives by engaging in their digital legacy. Subsequently, this exploration led to conducting expert interviews, sending out cultural probes, and sharing a collaborative matrix. Synthesizing and ideating on the gathered material concluded in a low-fidelity prototype that was tested by six users. The initial user feedback and individual workshops with three participants led to further explorations in the form of two workshops – one for ideation, the other for analysis. The thesis concludes in a series of conceptual design proposals that act as ground for discussion with implications for design opportunities and future research alongside an analysis of key findings.

Orientador: Maria das Graças Gomes Villa da Silva / Banca: Karin Volobuef / Banca: Paulo César Cedran / Resumo: Fluxo-Floema, o primeiro livro de ficção de Hilda Hilst, publicado em 1970, apresenta uma narrativa com estilo peculiar em que a pontuação torna difícil identificar, imediatamente, quem fala e com quem falam os personagens no texto. Além disso, a narrativa em prosa mistura enredo e ação, revelando-se como poesia, graças a sua flutuação entre filosofia e ficção e aos efeitos do grotesco, inscritos na escolha das palavras e na organização estratégica do texto. O objetivo deste estudo é demonstrar como o grotesco é construído na narrativa e como seus efeitos provocam a sensação de incerteza e desconforto, expondo o homem em angústia e o seu viver em conflito existencial, construindo a poética grotesca e desarmônica de Hilda Hilst. / Abstract: Fluxo-Floema, Hilda Hilst's first book of fiction, published in 1970, presents a narrative whith a peculiar style, in which the lack of punctuation makes it difficult to identify, immediatelly, either who speaks or with whom the characters speak in the text. Furthermore, the narrative prose is a mixture of plot and action, revealing itself as poetry, thanks to its fluctuation between philosophy and fiction which is constructed along with the effects of the grotesque inscribed in the choice of words and in the strategic organization of the text. The objective of this study is to show how the grotesque is constructed in the narrative and how its effects provoke the sensation of uncertainty and discomfort exposing man in anguish and his living in an existential conflict, constructing Hilda Hilst's grotesque and inhospitable poetic. / Mestre

Mixed martial arts (MMA) is a combat sport where pugilists combine various martial art forms to compete in sanctioned bouts of hand-to-hand cage fighting. Through immersive ethnographic research at an MMA gym, this thesis presents a carnal sociology that investigates rigorous human sparring as a method of human liberation. Carnal sociology is a method of embodied inquiry where the sociologist uses their own body to investigate social phenomena of interest. Chapter 1 reveals connections between modern sparring encounters and early religious violence as described in Émile Durkheim’s sociology. I argue that human sparring is a form of violent and primitively religious prayer that allows the sparrer to extract originary feelings of human agency that are stored in the social energies of sparring intensity. Chapter 2 explores current debates regarding gender in modern mixed-sex martial arts gyms, arguing for a more patient approach to conceptualizing gender in sparring. Despite scholars depicting the history of sparring as being saturated with violent expressions of masculinity, modern sparring practices appear to present a novel space for men and women to enter into freer associations with gender on their own terms. In Chapter 3, I expand on Dale Spencer’s (2009) concept of body callusing, where instead, I argue that sparrers are primarily drawn to sparring to engage in existential callusing where the sparrer is driven towards a mastery of the non-body to overcome death anxiety. Drawing on participant diary entries, field notes, and immersive ethnography, this thesis argues that human sparring is best understood as a mechanism of human liberation that is undertaken by sparrers through a unique transcendental phenomenology. Sparring violence allows practitioners to overcome certain limitations embedded in everyday human thought by becoming intoxicated by especially altered states of consciousness as a means of accessing primary qualities of the human condition. / Graduate / 2022-04-14