Thesis (M.A.)--Memorial University of Newfoundland, 2000. / Bibliography: leaves107-116.

The system of states that now covers the planet did not arise out of thin air; rather it was the product of historical forces that gradually coalesced around the state form. But the dynamics of that process no longer obtain. In their place, a new, highly complex amalgam of material and ideational forces is now in the ascendant -- and its arrival has serious implications for traditionally configured, "Westphalian" states. Understood as ("thick") globalization, this interlocking array of political, economic, social and cultural forces challenges the old order at two key points. First, traditional states had "hard shells," by means of which they were capable of consolidating differences between �inside� and �outside� to the point where the latter could more easily be quarantined. Second, for closely related reasons they were largely able to "absorb" domestic society, such that the individual was less a citizen than (s)he was a subject. But these (dubious) capabilities have been severely exposed and eroded, which leads us to ask, "Whither the state under globalization?" My thesis constitutes a sustained attempt to answer this question. The theme is a large one - and I believe that to be adequately treated, large themes require a varied approach. First, in terms of theory this means that I borrow from a significant diversity of recognized �Schools� within the discipline of International Relations. Second, in terms of method I follow a similarly pluralist line. Broadly speaking, the work is interpretive as opposed to explanatory, which is to concede that one cannot be �purely� scientific while standing inside the phenomena one wishes to examine. On the other hand, this forecloses neither the scientific method nor its guiding spirit. With respect to states and the international system, we can still be "scientific realists:" states are real structures whose nature can legitimately be approximated through sciences. In sum, I cleave to a sort of methodological middle ground between science and interpretation, taking from each in the measure that they advance the discussion. Third, in terms of normative intent my chief concern is with the way things are; but as it turns out, the way things are increasingly includes the way they ought to be. In other words, the ontology of our globalizing world is increasingly deontological in texture. This may sound contradictory. Nevertheless, the spread of universal norms - and of equally universal ordering principles, or patterns of global organization - has undeniable repercussions for the relationship between is and ought. In turn, the implications for states are profound. The answer to my central question, "Wither the state under globalization?" is this: we are now on the threshold of a neo-medieval era of segmented political authority. Centrally nested within this new order is the embedded cosmopolitan state, wherein universal and particular aspects of being can now be fully reconciled.

Inaug.-diss.--Heidelberg. / "Lebenslauf." "Litteratur": 2d prelim. leaf.

The author's Habilitationsschrift, Friedrich-Alexander-Universität Erlangen-Nürnberg. / Includes bibliographical references (p. [265]-290) and index.

Thesis (Ph. D.)--University of Cambridge. / Includes bibliographical references (p. 171-178) and index.

Thesis--University of Illinois. / "First published in 1944, reissued 1965. Bibliography: p. 214-219.

Inaug.-diss.--Heidelberg. / "Lebenslauf." "Litteratur": 2d prelim. leaf.

Made available in DSpace on 2015-05-14T12:39:27Z (GMT). No. of bitstreams: 1 parte1.pdf: 2022840 bytes, checksum: be6666f7bffce7a6d8829806767b9707 (MD5) Previous issue date: 2011-05-07 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation is a brief introduction to the work of one of the most important playwriters of the present time: Lourdes Ramalho (Maria de Lourdes Nunes Ramalho, Jardim do Seridó- RN, 1926). Her literary production for adults (plays and cordéis ) has been thought here considering three aspects that, connected, give to her writing a singular form: the archetypicals images and characters of the european Middle Ages imaginary and of the Northeast of Brazil, the regionalist discourse based on folk culture and the medieval iberian focus on brazilian northeastern culture. At the same time, those marks put the author among a large literary tradition that, during the XXth century, tried to find a cultural identity to the brazilian Northeast. There is also, in this study, a attempt to approach the author style to the grotesque realism of François Rabelais, bringing up the analysis of this author and style made by the Literature theoretician Mikhail Bakhtin. After that, there is a discussion about the theatrical language and it is shown how two of Lourdes Ramalho s plays ( As Velhas and Romance do conquistador ) were brought to the stage through the interpretations of those texts made by one of the most creative directors of contemporary theatre: Moncho Rodriguez (Vigo/Spain, 1951). Those stagings of Lourdes Ramalho s texts become stronger the idea of a brazilian Northeast still immersed into traditions and esthetics that go back to the iberian Middle Ages. Both of the artists see, imaginate and create a brazilian Northeast as a space of traditions (iberians, jewishes, moorishes, africans) and also as an universe where the presence of the supernatural, of the fantastic, is very strong. / Esta dissertação é uma breve introdução à obra de uma das mais importantes dramaturgas da atualidade: Lourdes Ramalho (Maria de Lourdes Nunes Ramalho, Jardim do Seridó-RN, 1926). A sua produção literária para adultos (peças de teatro e/ou cordéis) foi pensada aqui considerando três aspectos que, relacionados, dão à sua escrita uma forma singular: as imagens e personagens arquetípicos do imaginário medieval europeu e do Nordeste do Brasil, o discurso regionalista firmado na cultura popular e o enfoque medieval ibérico sobre a cultura nordestina brasileira. Ao mesmo tempo, essas características colocam a autora em meio a uma extensa tradição literária que, ao longo do século XX, tentou encontrar uma identidade cultural para o Nordeste brasileiro. Existe ainda, neste estudo, a tentativa de aproximar o estilo da autora do realismo grotesco de François Rabelais, recorrendo às análises desse autor e estilo feitas pelo teórico da Literatura Mikhail Bakhtin. Em seguida, após uma discussão sobre a linguagem teatral, é mostrado como duas peças de Lourdes Ramalho (As velhas e Romance do conquistador) foram transpostas para o palco através das interpretações desses textos, feitas por um dos mais criativos diretores do teatro contemporâneo: Moncho Rodriguez (Vigo/Espanha, 1951). Essas encenações dos textos ramalhianos vêm reforçar a idéia de um Nordeste brasileiro ainda imerso em tradições e estéticas que remontam ao medievo ibérico. Ambos os artistas vêem, imaginam e criam um Nordeste brasileiro como espaço das tradições (ibéricas, judaicas, mouriscas, africanas) e também como um universo onde a presença do sobrenatural, do fantástico, é muito forte.

Alors qu’Anatole France (1844–1924) est considéré comme écrivain sceptique et ironique, un de ses contes intitulé « Le Jongleur de Notre-Dame » échappe à une telle définition. Le ton pieux et sincère de ce conte, fondé sur une légende du Moyen Âge, semble aller à l’encontre du scepticisme, de l’anticléricalisme, et du classicisme déclarés de l’auteur. Au lieu de tenir pour exceptionnels ce type de textes qui mettent en scène une forme de « pureté » dans un sens religieux, tenter de les intégrer dans l’œuvre d’A. France permettra de découvrir une nouvelle facette de l’écrivain, et d’appréhender son idée et son œuvre dans une complexité et une profondeur qui sont cachées sous une apparence simple. Dans un premier temps, on mettra en relation les thèmes médiévaux chez A. France et la mode du médiévisme au XIXe siècle, tant dans le domaine scientifique que dans le courant littéraire, afin d’éclairer l’influence de son époque sur son image médiévale, et la signification de cette image. Dans un deuxième temps, on traitera de la pratique de la réécriture. Par une comparaison, d’une part, entre les textes d’A. France et leurs hypotextes, et d’autre part, entre la réécriture francienne et la réécriture chez les écrivains contemporains, on précisera les caractéristiques et les procédés de la réécriture de notre écrivain. En outre, on montrera que la mise en cadre, ainsi que la réécriture, s’impose dans ses textes, soulignant ainsi la modestie de l’auteur, et la diminution de l’autorité auctoriale. Toutes ces analyses révèleront l’importance de la « simplicité » qui apparaît à plusieurs niveaux dans les textes franciens, et qui peut donner accès à une « pureté » harmonieuse. / While Anatole France (1844–1924) is considered a skeptical, ironic writer, one of his short stories, entitled “Le Jongleur de Notre-Dame” can not easily be reduced to such a reading. Instead, it is a pious and sincere story based on a legend from the Middle Ages – a perspective contradictory to his skepticism, anticlericalism, and classicism. Rather than counting as exceptional cases texts like this that portray “purity” in a religious sense, an attempt to integrate them into the overall view of the works of A. France will enable us to discover a new side to the writer and apprehend his ideas and his works in a complexity and depth that are hidden under simple surface appearances. As a first step, we connect the medieval themes of A. France with the medievalist movement of the 19th century, seen in both historical study and literature, in order to clarify the influence of his times on his image of the Middle Ages, and the meaning of that image. As a second step, we consider the practice of rewriting. By comparing the texts of A. France with their sources, and comparing rewriting of those sources by A. France with rewriting of similar sources by his contemporaries, we identify A. France’s method of rewriting and the characteristics of the product. In addition, we find that the use of “frame story” narration is as necessary as rewriting in the texts of A. France, serving to accentuate the modesty of the author and as a result affecting a decrease in authorial authority. All these analyses reveal the importance of the “simplicity” that appears at several levels in the texts of A. France, and which can give access to the harmonious “purity”.

Submitted by Adriana Alves Rodrigues (aalves@espm.br) on 2018-03-01T14:36:03Z No. of bitstreams: 1 SAMI_NAPPO.pdf: 2961607 bytes, checksum: 88a5b74966c97e771df9c1b1c072ef38 (MD5) / Approved for entry into archive by Adriana Alves Rodrigues (aalves@espm.br) on 2018-03-01T14:36:47Z (GMT) No. of bitstreams: 1 SAMI_NAPPO.pdf: 2961607 bytes, checksum: 88a5b74966c97e771df9c1b1c072ef38 (MD5) / Approved for entry into archive by Debora Cristina Bonfim Aquarone (deborabonfim@espm.br) on 2018-03-01T18:45:35Z (GMT) No. of bitstreams: 1 SAMI_NAPPO.pdf: 2961607 bytes, checksum: 88a5b74966c97e771df9c1b1c072ef38 (MD5) / Made available in DSpace on 2018-03-05T10:51:35Z (GMT). No. of bitstreams: 1 SAMI_NAPPO.pdf: 2961607 bytes, checksum: 88a5b74966c97e771df9c1b1c072ef38 (MD5) Previous issue date: 2017-06-28 / This research has as theme the Boffering, a youth practice of fighting using medieval-inspired weapons and the (re) creation of the Middle Ages. For this, it is not only understood as a game, but also as a communicative, sociocultural and consumer practice that makes use of performance and rituals. The theoretical object concerns the articulations between the consumption of media narratives, ritualistic and performative processes present in the construction of the memory of medievalism. The Draikaner youth group is an empirical object. The general objective is to examine the construction of memory of a possible medieval generated by the practice of boffering, in the light of the semiotics of the culture of Tártu Moscou. The secondary ones are: to deepen the knowledge of Draikaner and its practice; discuss the consumption of media narratives and materials present in the group; understand the relations between consumer practices (the media narratives and boffering itself) and the Middle Ages. The questioning of how the memory of an era that they have not lived is built on and which influences them to the point of developing a practice inspired by the Middle Ages, supposing that this practice also serves as a "place" of consumption, ritualization and construction of subjectivities, guided this research. The corpus includes field observations, analyzing the material and symbolic signs that are present in Draikaner practice, interviews with members, as well as bibliographic material. For this study the flanêrie, by Mclaren (2000), was chosen as methodology applied to the first approximations with the group, together with the analysis of the interviews carried out later in another space, field observations and bibliographic research. The work is based on the theoretical assumptions of authors such as: Iúri Lótman, Hilário Franco, Umberto Eco, Roger Siverstone, Rose Rocha, Maurice Halbwachs, Johan Huizinga, Roger Caillois, Martine Segalen, João Machado Pais, Michel Maffesoli and Mônica Nunes, among others . It is hoped to demonstrate that through the process of semiosis these young people create new meanings and with this they conceive a new semiosphere aimed at (re) creation of the Middle Ages, through a practice that can be understood as a game and a performance and by ritual processes that they experience. / Esta pesquisa tem como tema o Boffering, uma prática juvenil de combates usando armas de inspiração medieval e a (re)criação da Idade Média. Para tanto ele (o boffering) não é entendido somente como um jogo, mas também como uma prática comunicativa, sociocultural e de consumo que faz uso da performance e de rituais. O objeto teórico diz respeito às articulações entre consumo de narrativas midiáticas, processos ritualísticos e performáticos presentes na construção da memória do medievalismo. O grupo juvenil Draikaner constitui-se como objeto empírico. O objetivo geral é examinar a construção da memória de um medieval possível gerado pela prática do boffering, à luz da semiótica da cultura de Tártu Moscou. Os secundários são: aprofundar o conhecimento do Draikaner e sua prática; discutir o consumo das narrativas midiáticas e de materiais presentes no grupo; entender as relações entre as práticas de consumo (as narrativas midiáticas e o próprio boffering) e a Idade Média. O questionamento de como é construída a memória de uma época que eles não viveram e que os influencia a ponto de desenvolverem uma prática inspirada na Idade Média, supondo que essa prática também serve como '‘local’' de consumo, de ritualização e de construção de subjetividades, norteou essa pesquisa. O corpus inclui as observações de campo, analisando os signos materiais e simbólicos que estão presentes na prática do Draikaner, entrevistas com membros, além do material bibliográfico. Para esse estudo foi escolhida a flanêrie, de Mclaren (2000), como metodologia aplicada às primeiras aproximações com o grupo, somada à análise das entrevistas realizadas posteriormente em outro espaço, às observações de campo e à pesquisa bibliográfica. O trabalho está fundamentado em pressupostos teóricos de autores como: Iúri Lótman, Hilário Franco, Umberto Eco, Roger Siverstone, Rose Rocha, Maurice Halbwachs, Johan Huizinga, Roger Caillois, Martine Segalen, João Machado Pais, Michel Maffesoli e Mônica Nunes, entre outros. Espera-se demonstrar que através do processo de semiose esses jovens criam novos significados e com isso concebem uma nova semiosfera voltada à (re)criação da Idade Média, através de uma prática que pode ser entendida como um jogo e uma performance e pelos processos rituais que experienciam.