In this study, I will be applying Art historian Wolfgang Kemp’s theory of the aesthetics of reception as described in the article The Work of Art and Its Beholder: The Methodology of the Aesthetic of Reception (1998) to the Jon Rafman solo exhibition at Zabludowicz Collection in London (2015). A close study has been carried out on a selection of exhibition objects, as well as the exhibition space, to investigate how they address and interact with the beholder. An examination of Rafman’s art practice will also be disclosed. Throughout the study I will answer the following questions; How are the influences that inspired the exhibition, presented in the exhibition?, How do Jon Rafman’s installations at Zabludowicz Collection engage the beholder? And, how can the composition of the exhibition space be described?

In this paper, I consider the success of Jonathan Swift’s The Drapier’s Letters and Jon Stewart’s The Daily Show in changing the political climate of the world around them. By analyzing the political background of America in the 2000s and the Irish reaction to William Woods’ patent in the 1720s, I prove the influence of Stewart and Swift’s satire. I then analyze the specific tactics each employs in order to achieve an audience and influence change, concluding by comparing the similar tactics that each use, including persona, irony, and humor as a veil of serious intent.

Thesis advisor: William Stanwood / The Daily Show with Jon Stewart's ascendance into the mainstream consciousness has reached a point where many not only consider it to be a source of news, but also Stewart to be one of the most respected and important journalists in the country. This study investigated The Daily Show’s impact on the general public using the theoretical framework of agenda-setting. After grounding the study in existing scholarly research, data, content and textual analyses were performed on 12 Daily Show episodes, as well as data analysis on the corresponding network news broadcasts. It was then concluded that The Daily Show has no significant impact on what people think about no matter what variables were analyzed. Thus, Stewart likely has been right all along in his claim that he and his team are not journalists – rather, they are merely producing a comedy show that happens to involve news and parodies news broadcasts. / Thesis (BA) — Boston College, 2011. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: College Honors Program. / Discipline: Communication Honors Program. / Discipline: Communication.

Thesis advisor: David Hollenbach / Solidarity as spiritual exercise: a contribution to the development of solidarity in the Catholic social tradition By Mark William Potter Director: David Hollenbach, S.J. ABSTRACT The encyclicals and speeches of Pope John Paul II placed solidarity at the very center of the Catholic social tradition and contemporary Christian ethics. This dissertation analyzes the historical development of solidarity in the Church's encyclical tradition, and then offers an examination and comparison of the unique contributions of John Paul II and the Jesuit theologian Jon Sobrino to contemporary understandings of solidarity. Ultimately, I argue that understanding solidarity as spiritual exercise integrates the wisdom of John Paul II's conception of solidarity as the virtue for an interdependent world with Sobrino's insights on the ethical implications of Christian spirituality, orthopraxis, and a commitment to communal liberation. The dissertation probes the relationship between spirituality and ethics in general, and Ignatian spirituality and Catholic social teaching, in particular. My analysis of solidarity in the encyclical tradition (Chapter 1) provides an historical overview of the incremental development of solidarity in the writings of successive popes and ecclesial councils from Pius XII through Paul VI. In considering the unique contributions of John Paul II, I turn first to the theological and philosophical formation of Karol Wojtyla and the sociopolitical context of Poland (Ch. 2). My analysis then turns to a consideration of Pope John Paul II's social encyclicals (Ch. 3), with the goal of offering a definition of solidarity that integrates his intellectual formation and social context with the development of solidarity in the official social tradition. Next, I examine the development of solidarity in the writings of Jon Sobrino, first through an analysis of his intellectual and spiritual formation in the revolutionary context of El Salvador (Ch. 4), and then through an analysis of his unique theological contributions to the topic (Ch. 5). Based on Sobrino, I offer an articulation of solidarity as spiritual exercise as an original contribution to the development of solidarity in the Catholic social tradition (Ch. 6). / Thesis (PhD) — Boston College, 2009. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Submitted by PPG Teologia (teologia-pg@pucrs.br) on 2017-12-12T11:26:34Z No. of bitstreams: 1 Disserta??o - Cl?cio Henckes.pdf: 1441102 bytes, checksum: c9478244ee9b2f57529a868c2b24a72a (MD5) / Rejected by Caroline Xavier (caroline.xavier@pucrs.br), reason: Devolvido devido ao t?tulo cadastrado na publica??o estar diferente do t?tulo do material PDF. on 2017-12-19T10:35:14Z (GMT) / Submitted by PPG Teologia (teologia-pg@pucrs.br) on 2017-12-19T16:45:14Z No. of bitstreams: 1 Disserta??o - Cl?cio Henckes.pdf: 1441102 bytes, checksum: c9478244ee9b2f57529a868c2b24a72a (MD5) / Approved for entry into archive by Caroline Xavier (caroline.xavier@pucrs.br) on 2017-12-26T16:05:44Z (GMT) No. of bitstreams: 1 Disserta??o - Cl?cio Henckes.pdf: 1441102 bytes, checksum: c9478244ee9b2f57529a868c2b24a72a (MD5) / Made available in DSpace on 2017-12-26T16:08:29Z (GMT). No. of bitstreams: 1 Disserta??o - Cl?cio Henckes.pdf: 1441102 bytes, checksum: c9478244ee9b2f57529a868c2b24a72a (MD5) Previous issue date: 2017-12-04 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES / This dissertation presents a reflection on the following of Jesus Christ in peace, from the Christology of Jon Sobrino, in the light of the cries of the crucified peoples and the appeals of the reign of God. In a world of a postmodern society, in deep transformations, the challenges of evangelization are great. Conflicts are inevitable and can help in the maturing process of follow-up. It is necessary to allow oneself to be affected by reality, to exercise creativity and zeal, to respond in a timely manner to the demands and demands of the present time. The Jesus of Nazareth praxis will always be fundamental in understanding the experience of God's reign, table commensality, the experience of the Beatitudes, the search for peaceful relationships, in which the logic of reciprocity and hospitality breaks the foundation for ecumenical solidarity and for the culture of peace. The theme of following Jesus Christ in peace wants to be a response to the growing violence and trivialization of life. Sobrinian Christology will help to equate the concerns of injustice and violence victims, disrespectful of their rights, and to understand their anguish and pain, since commitment and commitment to a culture of peace are fundamental and necessary conditions for discipleship. The way of doing so will follow here the methodology of analysis of Sobrino?s work, trying to understand the meaning, the comprehensiveness and the relevance of his contribution to the followup in the peace. / Esta disserta??o apresenta uma reflex?o sobre o seguimento de Jesus Cristo na paz, a partir da Cristologia de Jon Sobrino, ? luz dos clamores dos povos crucificados e dos apelos do reinado de Deus. No mundo de uma sociedade p?s-moderna, em profundas transforma??es, os desafios da evangeliza??o s?o grandes. Os conflitos s?o inevit?veis e podem ajudar no processo de amadurecimento do seguimento. ? preciso deixar-se afetar pela realidade, exercitar a criatividade e o zelo, para responder com atualidade ?s exig?ncias e ?s demandas do tempo presente. A pr?xis de Jesus de Nazar? ser? sempre fundamental na compreens?o da experi?ncia do reinado de Deus, da comensalidade de mesa, na viv?ncia das Bem-aventuran?as, na busca de rela??es pacificadoras, na qual irrompe a l?gica da reciprocidade e da hospitalidade, fundamento para a solidariedade ecum?nica e para a cultura da paz. O tema do seguimento de Jesus Cristo na paz quer ser uma resposta diante da crescente viol?ncia e banaliza??o da vida. A cristologia sobriniana poder? ajudar a equacionar as inquieta??es das v?timas da injusti?a e da viol?ncia, desrespeitadas em seus direitos, e a entender suas ang?stias e dores, pois o compromisso e o engajamento para uma cultura de paz s?o condi??es fundamentais e necess?rias para o discipulado. A forma de faz?-lo seguir?, aqui, a metodologia de an?lise da obra de Sobrino, procurando entender qual o significado, a abrang?ncia e a relev?ncia de sua contribui??o para o seguimento na paz.

Notions of community and civic participation, and the role journalism plays in establishing, reinforcing or disrupting them, have been part of American life since the early days of the republic. Equally American, and closely connected with them, are the ideas that our public institutions and elected officials are appropriate targets for both journalistic scrutiny and comedic satire. Press and speech protections that James Madison and Thomas Jefferson wrote into the Constitution have served journalists and satirists - and those who work both camps, such as Ben Franklin, Mark Twain and H.L Mencken - during critical times in our history. Indeed, the blurring of lines between news and entertainment, public policy and popular culture, is not a new phenomenon. Yet, re cent concerns that journalism is being subsumed within the larger field of mass communication and competing with an increasingly diverse group of narratives that includes political satire are well-founded. Changes in media technology and acute economic uncertainty have hit traditional news outlets at a time when Americans clearly want a voice they can trust to challenge institutions they believe are failing them. And during the first decade of the twenty-first century, none has filled that role as uniquely as Jon Stewart, host of The Daily Show on the Comedy Central Network. When Time recently asked readers to identify "the most trusted newsperson in America," Stewart was the runaway winner. That matched an earlier survey by the Pew Center in which Stewart tied Brian Williams, Tom Browkaw, Dan Rather and Anderson Cooper as the journalist respondents most admire. Scholarly work on Stewart typically builds on surveys that show young adults get political information from his show (Pew, ANES). It also challenges his frequent claim that he is nothing more than a stand-up comedian peddling satire, and it argues that his shtick, which he calls "fake news," is actually a quasi-journalistic product. This study moves beyond those issues by reviving questions about the role news media play in creating community. It applies research though the method of the interpretive turn pioneered by James Carey, and challenges the notion that Stewart's viewers are no more than fans who tune in to him as isolated individuals seeking entertainment. It argues that they seek him out because the para-political talk he offers helps them connect with a larger community of like-minded fellows. It draws on Mills' distinctions between mass media and public media, and it uses Freud's interpretation of jokes as a vehicle to address ruptured relationships and wish-fulfillment to examine the demand for a public conversation lacking in the news offered by aloof network anchors who became the faces of broadcast journalism during the latter part of the twentieth century. Finally, it considers the broader implications this nexus between media satire and news reporting - and the communities that are building around it - has for journalism and its traditional role in our participatory democracy. Research for this study, especially ideas and perceptions about how mainstream media work, is grounded in my own professional experience of fifteen years as a daily newspaper reporter, political writer and press secretary in three major political campaigns. Ideas and observations about stand-up comedy come from a year-long ethnography of The Comedy Cellar, a stand-up club in Greenwich Village known for political humor, from numerous visits to tapings of The Daily Show, The Colbert Report and Tough Crowd, and from interviews with a number of stand-up comedians (apart from the ethnographic work) and writers for those shows. Ideas about the interplay between traditional journalism and so-called "fake news," the narrative offered by Stewart and others, come from interviews with roughly a half-dozen nationally recognized journalists who reported on the 2004 presidential campaign. A significant amount of archival research in the popular press - specifically newspapers and news magazines - was necessary because it is a large repository for background into Stewart's professional life and training, and that is essential context for a specific dialogue about the changing landscape of American journalism. Finally, impressions and findings about Stewart's audience and the Americans who are increasingly turning to satire as a vehicle for information to locate themselves in our participatory democracy came largely from observations and interviews conducted in Washington D.C. for four days before, during and after the Rally to Restore Sanity. Early scholarship on the increasingly complex relationship between satire and traditional journalism has focused on the satirists and attempted to define their narratives as something more than comedy - some type of popular journalistic hybrid or emerging narrative that is a new form of journalism. This study acknowledges that debate but moves beyond it. In fact, it is grounded in the idea that although the television shows are new, there is nothing new about satirists using the media of their day to challenge powerful institutions, including public office holders. Instead, it approaches the rise of these satirists by asking what is happening in America that is causing citizens to turn away from traditional sources of news and information in favor of the narratives they offer. It examines the likelihood that the popular demand for Stewart's narrative signals a larger shift in the way Americans think about news and where they go to get it - away from institutional journalism and its longstanding ethos of objectivity and the authoritative voice and toward more independent voices that essentially return to iconic ideas of the press as a tool for building community and enabling conversations between publics rather than acting as the mass medium it did in the latter part of the twentieth century.

For the last decade, The Daily Show with Jon Stewart (TDS), a (Comedy Central) cable comedy show, has been increasingly seen as an informative, new, even revolutionary, form of journalism. A substantial body of literature appeared, adopting this view. On closer inspection, it became clear that this view was tenable only in specific circumstances. It assumed that the comedic structure of the show, TDS' primary text, promoted cognitive polysemy, a textual ambiguity which encouraged critical inquiry, and that TDS' audiences perceived it accordingly. As a result I analyzed, through a dual - encoding/decoding - analytical approach, whether TDS' comedic discourse educates and informs its audiences in a manner which encourages independent or critical reading of the news. Through a multilayered textual analysis of the primary and tertiary texts of the show, the research presented here asked, "How does TDS' comedic narrative (primary text) work as a vehicle of televised political news?" and "How does TDS' audience decode its text?" The research identified flaws in the existing literature and the limits inherent to any similar endeavors. It became apparent that, due to TDS' comedic discourse and its host's political transparency, the primary text does not promote cognitive polysemy, because it offers one dominant reading that is easily deciphered. Furthermore, due to its specific comedic structure, the primary text does not encourage dissenting or critical reading of the show's presentation of the news. Close reading of specific audience-authored tertiary texts indicated that TDS offered a dominant encoded reading which was either easily accepted or slightly negotiated, according to the views of the news outlet presenting the TDS excerpt.

One part experimental composer, one part choral craftsman, Stephen Chatman reveals the unique harmony of his musical double-life.

Zugl.: Nijmegen, Kath. Univ., Diss., 2001

Thesis (M.A.)--Abilene Christian University, 2005. / Abstract. Includes bibliographical references (leaves 139-156).