Orientador: Osmy Faria Gabbi Junior / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-03T23:36:02Z (GMT). No. of bitstreams: 1 Almeida_JoaoJoseRodriguesLimade_D.pdf: 11611923 bytes, checksum: 6ec8a458cfd4d25653c8485f34afb3c7 (MD5) Previous issue date: 2004 / Resumo: Esta tese é uma exposição crítica de elos conceituais manifestos pela teoria de Lacan e pela psicanálise pragmática, esta última circunscrita aos trabalhos de Marcia Cavell e de Jurandir Freire Costa. Sem descuidar a investigação exegética, pretende-se aqui apresentar uma visão panorâmica das composições conceituais e dos sentidos que adquirem as palavras no conjunto de cada prática teórica. Pelo fato de que recorrem a certas concepções de linguagem como forma de resolução de problemas metaffsicos e clínicos herdados da teoria de Freud, denomino os dois tipos de teoria como "psicanálises lingüísticas". Seu comportamento, no entanto, é tratado como compulsivo, uma vez que a prática teórica obedece cegamente a um conjunto de técnicas e procedimentos incorporados à ação de sanear a teoria de impurezas conceituais. Cada uma das psicanálises lingüísticas adotou a sua própria concepção de linguagem. Lacan, como alternativa à concepção referencialista da linguagem pressuposta por Freud, utilizou uma concepção idealista, e a psicanálise pragmática, uma concepção comportamental, para atender a seus respectivos fins. O trabalho consiste em questionar a substancialização da linguagem, no caso de Lacan, e o desvio mentalista e mecanicista, no caso da psicanálise pragmática. Aparentemente nada indica que a clínica necessitasse de tais supostos, nem que estas teorias não houvessem introduzido novos problemas metafísicos / Abstract: This work is a critical exposition of conceptuallinks manifestedby the Lacanian theory and the pragmatic psychoanalysis, the latter circumscribed to texts of both Marcia Cavell and Jurandir Freire Costa. It is intended to get a panoramic presentation from the conceptual composition and ftom the meaning that the words acquire in the whole of each theoreticalpractice,without overlooking the exegeticalinvestigation.The two types of psychoanalytical theory are called "linguistic psychoanalysis", as they appealled to certain conceptions of language as a form of resolution of metaphysical and clinical problems inherited from Freudian theory. Nonetheless, their theoretical behaviour are considered as compuJsive,inasmuch as their theoreticalpractice blindly obey to a set of technicsand procedures incorporated to the action of cleaning the theory ftom conceptualimpurities.Each one adoptedits own conceptionoflanguage. Lacan, as an alternative to the referential conception of language presupposed by Freud, employed an idealist conception, and the pragmatic sychoanalysisresorted to a behavioral point of view, to accomplish their respective tasks. The work consists in questioning Lacan's substantialization of language, and the mentalism and mecanicism presented in the pragmatic psychoanalysiscase. Nothing seems to indicate that clinics would need such resorts, nor that those theories would not introduced new metaphysical problems / Doutorado / Doutor em Filosofia

Doctorat en sciences sociales, politiques et économiques / info:eu-repo/semantics/nonPublished

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Abstract The purpose of the present study was to interpret and understand the manifestation and meaning of embodiment in Dalcroze Eurhythmics. Dalcroze Eurhythmics is an approach to music education that builds on the ideas of Émile Jaques-Dalcroze and aims at developing musicianship in a broad sense. Following Maurice Merleau-Ponty's philosophy, in this study embodiment refers to experiencing and knowing the world subjectively through the living body-subject. The perspective of embodiment accounts for how human beings think and act holistically and how the body can be considered a constitutive element of cognition and creativity. The research questions were formulated as follows: 1. What aspects of embodiment can be found in Dalcroze Eurhythmics? 2. What are the theoretical accounts in support of the practice of applying body movement in music education from the perspective of embodiment? These questions have been approached through research material drawn from the essential writings of Jaques-Dalcroze, commentary books, articles and studies about Dalcroze Eurhythmics, and the talk of some selected Dalcroze master teachers. The dissertation is an overview of four substudies. In the theoretical substudies, the research questions have been examined in relation to the philosophical question of the body-mind in practical music education, and in dialogue with Merleau-Ponty's notions and recent literature on embodiment. From the perspective of embodiment, Dalcroze Eurhythmics primarily teaches habits of musical action or, more generally, 'a bodily way of being in sound', rather than a conceptual, or abstract knowledge of music. Equally, the study sheds light on the meaning and importance of consciously reflecting on 'lived experience'. It illuminates how Dalcroze teaching engages embodiment in ways that aim to reinforce the mind-body connection and facilitate personified, holistic involvement and, thus, embodied learning. The study discusses how Dalcroze Eurhythmics offers a ground for examining music's felt qualities and their relation to musical knowledge and how it turns our attention and interest towards students' lived experiences in relation to musical practices. It challenges music educators to consider that musical learning can profitably make use of holistic bodily experiences and that bodily involvement can facilitate developing a wide range of kinds of musical knowing. Furthermore, the study offers a critical viewpoint and new vocabulary in music education for explaining the practice of Dalcroze teaching. / Tiivistelmä Tämän tutkimuksen tarkoituksena oli ymmärtää ja tulkita kehollisuuden ilmenemistä ja merkitystä Dalcroze-rytmiikassa. Dalcroze-rytmiikka on musiikkikasvatuksen lähestymistapa, joka perustuu Émile Jaques-Dalcrozen ideoille ja joka pyrkii kehittämään muusikkoutta laajassa merkityksessä. Merleau-Pontyn filosofiaa myötäillen, tässä tutkimuksessa kehollisuus viittaa maailman subjektiiviseen kokemiseen ja tuntemiseen elävän keho-subjektin kautta. Kehollisuuden näkökulma selittää sen, kuinka ihminen ajattelee ja toimii kokonaisvaltaisesti ja kuinka kehoa voidaan pitää kognition ja luovuuden keskeisenä tekijänä. Tutkimuskysymykset muotoiltiin seuraavasti: 1. Mitä kehollisuuden näkökulmia voidaaan löytää Dalcroze-rytmiikasta? 2. Mitkä ovat kehollisuuden näkökulmasta teoreettiset argumentit liikkeen käyttämiseksi musiikkikasvatuksessa? Näitä tutkimuskysymyksiä lähestyttiin tutkimusaineiston kautta, joka sisälsi Jaques-Dalcrozen keskeisiä kirjoituksia, Dalcroze-rytmiikkaa käsitteleviä kommentaareja, artikkeleita ja tutkimuksia sekä muutamien valittujen Dalcroze-mestariopettajien puhetta. Väitöskirja pohjautuu neljään osatutkimukseen. Teoreeettisissa osatutkimuksissa kysymyksiä tarkasteltiin suhteessa mielen ja kehon suhdetta koskevaan filosofiseen kysymykseen käytännön musiikkikasvatuksessa sekä dialogissa Merleau-Pontyn käsitteiden ja viimeaikaisen kehollisuutta käsittelevän kirjallisuuden kanssa. Kehollisuuden näkökulmasta Dalcroze-rytmiikka opettaa ensisijaisesti musiikillisia toimintatapoja, tai yleisemmin, 'kehollista tapaa olla musiikissa', eikä niinkään käsitteellistä tai abstraktia musiikista tietämistä. Toisaalta tutkimus valottaa 'eletyn kokemuksen' jatkuvan reflektoinnin merkitystä ja tärkeyttä. Se tuo esille, miten Dalcroze-opetus oppilaiden kokonaisvaltaisen ja omakohtaisen kehollisen aktivoimisen kautta pyrkii vahvistamaan mielen ja kehon yhteyttä ja siten edistämään kokonaisvaltaista oppimista. Tutkimuksessa tarkastellaan miten Dalcroze-rytmiikka tarjoaa pohjan musiikin laadulliselle kokemiselle ja sen yhdistämiselle musiikilliseen tietämiseen ja miten se suuntaa huomiomme ja kiinnostuksemme oppilaan elettyyn kokemukseen musiikin käytännöissä. Tutkimus haastaa musiikkikasvattajat ottamaan huomioon, että musiikillisessa oppimisessa voidaan hyödyntää konaisvaltaisia kehollisia kokemuksia ja että kehollinen osallistuminen voi edistää musiikillisen tietämisen useiden eri osa-alueiden kehittymistä. Lisäksi tutkimus tarjoaa kriittisen näkökulman ja uutta sanastoa Dalcroze-opetuksen käytännön selittämiselle.

La version intégrale de cette thèse est disponible uniquement pour consultation individuelle à la Bibliothèque de musique de l’Université de Montréal (www.bib.umontreal.ca/MU). / Aujourd’hui, le nom du « père de l’opérette », Florimond Ronger, dit Hervé (1825-1892), se résume bien souvent à une note de bas de page dans les volumes d’histoire de la musique. S’il est vrai, pour emprunter la formule de Jules Lemaître, que l’opérette est le seul genre dramatique qu’ait produit la seconde moitié du XIXe siècle, on peut s’interroger sur les raisons de l’oubli dans lequel est tombé un compositeur qui, de son vivant, remporta pourtant des succès comparables à ceux de son plus célèbre rival, Jacques Offenbach (1819-1880). Cette thèse a pour objectif d’évaluer l’apport d’Hervé à la naissance et au développement du genre de l’opérette de 1848 à 1870. Pour ce faire, ce travail survole dans un premier temps la vie et la carrière d’Hervé pour observer la nature de sa participation au développement du genre et l'impact de sa biographie sur cette trajectoire ; dans un deuxième temps, nous étudions son approche du comique telle qu’elle se manifeste dans le livret et la musique de ses œuvres. Le premier des quatre chapitres qui composent cette thèse dresse un bilan des données biographiques qu’on peut extraire des trois livres qui ont été consacrés au moins en partie à Hervé (Schneider 1924, Ghesquière et Cariven-Galharret 1992 et Rouchouse 1994). Le chapitre 2 montre le nouvel éclairage que jette sur la carrière du compositeur le dépouillement d’archives, et aborde entre autres le sujet délicat et fortement occulté jusqu’à maintenant du procès et de la condamnation du compositeur pour détournement de mineur. Le chapitre 3 propose un inventaire des ressorts du comique employés dans les opérettes de Hervé entre 1848 et 1870 et plus spécifiquement dans L’œil crevé (1867), première œuvre ambitieuse en trois actes où se cristallisent l’ensemble des procédés comiques du compositeur. Le chapitre 4 observe l’application de ces procédés dans Le petit Faust (1869), une parodie du Faust (1859) de Gounod, qui s’est avéré le plus grand succès d’Hervé et constitue probablement son chef-d’œuvre. / Today, the name of “the father of operetta”, Florimond Ronger, who worked under the moniker Hervé (1825-1892), is generally relegated to a footnote in the annals of music history. Yet, if Jules Lemaître's contention that operetta is the only dramatic genre produced by the second half of the nineteenth century is indeed true, one may well ponder how its leading exponent, a composer whose works attained a level of success during his lifetime comparable to that of his most famous rival, Jacques Offenbach (1819-1880), could fall into obscurity. The purpose of this dissertation is to evaluate the contribution of Hervé to the birth and development of operetta from 1848 to 1870. To do this, this work shall first survey Hervé's life and career to examine the nature of his participation in the development of the genre and the impact of his biography on its trajectory. Next, we shall study his approach toward the comic as it manifests in both the libretti and music of his works. Chapter 1 of the four which comprise this dissertation provides an overview of the biographical data which can be extracted from the three books devoted at least in part to Hervé (Schneider, 1924; Ghesquière and Cariven-Galharret, 1992; and Rouchouse, 1994). Chapter 2 is a distillation of the information gleaned from an examination of the archives which sheds new light on the career of the composer. Among other topics, the delicate and heretofore highly obscure subject of Hervé's trial and conviction for enticement of a minor will be explored. Chapter 3 consists of a general inventory of the comic devices used in the operettas of Hervé between 1848 and 1870 and more specifically a detailed analysis of those found in L’œil crevé (1867), his first ambitious work in three acts wherein is found the synthesis and crystallization of all the composer’s comic devices. Chapter 4 examines the implementation of these same techniques in Le petit Faust (1869), a parody of Gounod’s Faust (1859), which proved to be Hervé's greatest success and probably his masterpiece.

This master's thesis comprises an English translation of Jacques Sternberg's "Si loin du monde ..." preceded by an introduction that addresses the translator's general theoretical approach to translation as well as an explanation and justification of specific choices made for this translation in particular. "Si loin du monde ..." is a short work of science fiction by Belgian author Jacques Sternberg that appeared in the collection Entre deux mondes incertains, published in 1957. It takes the form of a first-person narrative told from the perspective of an extra-terrestrial, who has been sent on a mission to study humanity and its environment and furtively make preparation for the arrival of his people on Earth. The section on theory sets out to find whether there exist absolute norms exterior to the subjectivity of the translator that regulate the act of translation. Three potential normative centers are proposed: text, author, and reader. The starting point when appraising text is the sourcier/cibliste dichotomy and the objection préjudicielle presented in Georges Mounin's Les belles infidèles. The objection préjudicielle is the claim that translation is theoretically impossible. The conclusion reached is that the text does not establish absolute norms of correspondence between the target text and the source text because there is no absolute meaning inherent in the text. When examining the author as a potential source of the norms of translation, Roland Barthe"s "La mort de l'auteur" is used to show that, since the meaning of a text is not ultimately determined by the author, neither can he be an absolute regulator of correspondence in translation. Finally, the reader is found to be a relative (not absolute) regulator of the norms of translation. This regulating role and the nature of its demands on the translator is explored through an application of the author/reader dialectic found in Sartre's Qu'est-ce que la littérature? It is concluded that there do not exist any absolute norms of translation exterior to the translator, and that the translator creates an aesthetic unity in the target text through adherence to norms that are ultimately founded in his own subjectivity.

Summary This thesis uses poststructural theory to question how language shapes educational policy and practice. It starts from the premise that the tendency for categorising knowledge as binary opposites, whilst potentially useful, also encourages polarisation, is reductive, and produces closure. Thus, by interrogating the ‘/’ [slash], the boundary between the pairs, the intention is to produce a different, more equable, productive, and openly uncertain way of questioning unresolved educational dilemmas, hence the search for a question. Educational inclusion/exclusion foregrounds this research. It did not start out this way. As a scientist, a zoologist by training, and steeped in the rigidity of scientific method, the original study concerned proving a hypothesis, using questionnaires to collect the data and followed by some sort of statistical analysis. However, this approach did not acknowledge the complexity, nuances and shades of meaning within the language of inclusive education that I wished to explore. Poststructural theory offered a different strategy and interrupted my positivist thinking throughout. Thus, a Foucauldian approach has been used to interrogate the inclusion/exclusion binary in the literature. Searching for the historical a priori is followed by an interrogation of the different discourses and the power relations therein. An empirical analysis succeeds the textual analysis, for which data was collected in the form of interviews. Called participatory interactions, secondary teacher educator colleagues were asked to talk about inclusion, and activatory phrases were used to stimulate discussion. Poststructural interruptions about ethics suggested an innovative method of discourse analysis developed using Derrida’s metaphor of a postcard, in which he enacts the performative stance of deconstruction. Aspects of the data that troubled the inclusion/exclusion binary are presented as verse alongside a reflexive response that stimulates theoretical discussions called ‘new lines of flight’. On the reverse side of every postcard is a photograph, a graphic representation of some feature pertaining to the data selected, and the stamp is a picture of the philosopher whose work inspired the theorisation. Interrogating the ‘/’ [slash] reveals the complex interplay of each side of the binary and surfaces a system of ethics regarding legitimation. The final chapter, therefore, proposes a deliberate ethical interruption – an interruption of practice in order to interrupt practice. Professional practice should be deliberately interrupted by research in order to interrupt oppositional binary thinking. This research should have a deliberately ethical component foregrounding personal values and attitudes. As a consequence, inclusive education could be reconceptualised. The current discourse of a failing educational experiment might then be transformed into an ethical project worth going on with.

This thesis explores the implications of bearing witness as testimony, and the recuperation of community and identity in the wake of exile. Through a close reading of Elie Wiesel’s The Time of the Uprooted, alongside the theories of Jacques Derrida and Jean-Luc Nancy (among others), I argue that a True Testimony cannot exist, and yet despite this fact, there is a necessity to bear witness in the face of the Other. The realization suggests an imperative of a different order—one that steps back from the very notion of truth, to instead accept the impossibility of truth in any act of witnessing. By comparing Wiesel’s metaphysical framework to post-structural philosophies, I am able to blur the lines between an exile’s metaphysical feelings of isolation and strangeness from both others and themselves to the effects of recognizing and accepting that all language is différance.

Made available in DSpace on 2017-06-01T18:12:38Z (GMT). No. of bitstreams: 1 jose_barbosa_silva.pdf: 2171604 bytes, checksum: 1df2a1db8a6d4a7c4db118db95382192 (MD5) Previous issue date: 2013-09-23 / This research aims to analyze the challenges and prospects of interreligious dialogue from the innovations proposed by Vatican II, as well as its implications in several documents in the post-conciliar period, particularly in the Intruction Dialogue and Proclamation. Faced with the failure of the Magisterium of the Church in addressing the issue, the controversies raised in the various spheres of ecclesial institution, Theology of Religious Pluralism by Jacques Dupuis can better locate the problem by proposing that all religions are included in God's plan of salvation for all mankind, recognizing them as ordinary paths of salvation. The attitude of the Church in relation to non-Christian religions has been marked by ambiguity, breaking thus with the pastoral guidelines issued by the Council that urges Christians to discover the positive values of these religious traditions. In this sense, the Declaration Dominus Iesus, will open a crusade against the theologians supporters of pluralism in order to stop the advance of this new paradigm for theology, fomenting a speech with exclusivist tendencies that fails to engage in a dialogue with the modern world, plural and secular. / Este trabalho de pesquisa tem como objetivo analisar os desafios e perspectivas do diálogo inter-religioso a partir das inovações propostas pelo Concílio Vaticano II, como também seus desdobramentos em vários documentos no período pós conciliar, particularmente na Instrução Diálogo e Anúncio. Ante a insuficiência da postura do Magistério eclesial na abordagem da questão, das controvérsias suscitadas nas diversas esferas da instituição eclesial, a teologia do pluralismo religioso de Jacques Dupuis poderá situar melhor o problema, ao propor que as religiões sejam incluídas no projeto salvífico de Deus para toda a humanidade, reconhecendoas como caminhos ordinários de salvação. A atitude da Igreja em relação às religiões não cristãs tem sido marcada pela ambiguidade, rompendo, assim, com as orientações pastorais emanadas do Concílio que exorta os cristãos a descobrir os valores positivos destas tradições religiosas. Neste sentido, a Declaração Dominus Iesus, abrirá uma verdadeira cruzada contra os teólogos adeptos do pluralismo, a fim de impedir o avanço deste novo paradigma para a teologia, favorecendo um discurso com tendências exclusivistas que não consegue dialogar com o mundo moderno, plural e secularizado.

Ce mémoire explore la parenté qui existe entre le principe poétique de mezura (résistance à l’éros mélancolique) élaboré par les troubadours et l’expression du deuil présente dans Quelque chose noir (1986) de Jacques Roubaud. Le premier chapitre vise à cerner comment le rapport aux photographies laissées par Alix Cléo Roubaud, photographe et épouse décédée du poète, mobilise un imaginaire mélancolique propre à l’univers des troubadours. On verra que la contemplation des images permet d’enclencher la mise en mémoire de la disparue. Le deuxième chapitre s’intéresse au dialogue impossible, conçu en termes d’écriture autant que d’oralité, entretenu avec la défunte à travers la reprise de fragments du journal intime d’Alix Cléo Roubaud. En faisant de l’espace poétique un lieu mémoriel, l’inexprimable du deuil se fait paradoxalement source de transmission. Enfin, le dernier chapitre explore les liens qui unissent la structure formelle de Quelque chose noir et la forme médiévale du partimen, plus particulièrement de la « Tenson du néant ». Afin de nommer le rien, la disparition, Roubaud convoque une vaste mémoire littéraire organisée autour des principes du trobar. Ce sont les apories, les tensions maintenues entre des pôles contradictoires, explorées dans chacun des chapitres qui apparentent le dit du deuil à la mezura médiévale, lutte des poètes contre le « néant d’amour ». / This M. A. thesis explores the link between the poetic principle of mezura (resistance to melancholic erosion) elaborated by the troubadours and the expression of mourning presented in Jacques Roubaud’s Quelque chose noir (1986). The first chapter aims at identifying how the relation to the photographs left by Alix Cléo Roubaud, photographer and deceased wife of the poet, mobilizes a melancholic imagination peculiar to the universe of the troubadours. It will be seen that the contemplation of the images makes it possible to initiate the memory of the disappeared. The second chapter examines the impossible dialogue, conceived in terms of writing as much as of orality, maintained with the deceased through the reprise of fragments of the diary of Alix Cléo Roubaud. By making poetic space a memorial place, the inexpressible of mourning is paradoxically a source of transmission. Finally, the last chapter explores the links between the formal structure of Quelque chose noir and the medieval form of the partimen, more particularly the “Tenson du néant”. In order to name the nothing, the disappearance, Roubaud convenes a vast literary memory organized around the principles of the trobar. These are the aporias, the tensions maintained between contradictory poles, explored in each of the chapters that relate the said of mourning to the medieval mezura, struggle of the poets against the “nothingness of love”.