This dissertation has the task of highlighting the role of Nietzsche.s life experience in view of his philosophical and psychological production. Giving importance on how the philosopher understood himself, in his book Ecce Homo, in the Fragmentos Postumos and in his correspondence, and taking an interest in his |Clinica Moral| as a foundation for moral criticism, the present research aims at to demonstrate what Nietzsche´s philosophy owes to the meeting of his life.s experience and, especially, the disease. One sought to show that the philosopher, buy imputing his | moral psychology| to his illness, relating as well, like no other philosopher life and work, states that the illness is the nexus between one and another, being thus able to unfold the theme of Nietzsche.s health and disease to health and disease in Nietzsche and, more, psychology in Nietzsche to Nietzsche.s psychology . It is evident, therefore, that the first impulse and inspiration for Nietzsche´s philosophy arose from the need to take care of his own health, transforming all his work in medical records, a therapy that he himself used. Understanding the clinic as a space where one seeks healing, as a technique for restoring balance to the body and considering the body as the essence of nature (physis) that exists, one can take the philosophy of Nietzsche as engendering a new therapy: technique for the maintenance of the great health, departing from a new moral proposal, the moral of overcoming oneself. / Esta dissertação tem a tarefa de evidenciar o papel da experiência de vida de Nietzsche diante de sua produção filosófica e psicológica. Dando importância como o filósofo se autoentendeu, em seu livro Ecce Homo, nos Fragmentos póstumos e em sua correspondência, e interessando-se por sua Clínica Moral , enquanto fundamento da crítica à moral, a presente pesquisa tem por objetivo demonstrar o que a Filosofia de Nietzsche deve ao seu encontro com a sua vivência e, sobretudo, a doença. Procurou-se mostrar que o filósofo, ao atribuir sua psicologia moral à sua doença, relacionando, assim, como nenhum outro filósofo, vida e obra, explicita que a enfermidade é o nexo entre uma e outra, podendo-se, dessa forma, desdobrar o tema em saúde e doença de Nietzsche para saúde e doença em Nietzsche e, mais, a psicologia em Nietzsche para psicologia de Nietzsche. Evidencia-se, assim, que o primeiro impulso e inspiração para o filosofar nietzschiano surgiu da necessidade de cuidar da própria saúde, transformando toda a sua obra em prontuário médico, uma terapia que ele próprio usou. Entendendo a clínica, espaço onde se procura a cura, como técnica de restaurar o equilíbrio do corpo e considerando o corpo como a essência da natureza (physis) existente, pode-se tomar a filosofia de Nietzsche como o engendramento de uma nova terapia: técnica de manutenção da grande saúde, a partir de uma nova proposta moral; a moral da superação de si.

Orientador: Neri de Barros Almeida / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-15T10:01:23Z (GMT). No. of bitstreams: 1 Pinheiro_RossanaAlvesBaptista_D.pdf: 1054509 bytes, checksum: 0fd86f9093f984f59f58a10117fb9b74 (MD5) Previous issue date: 2010 / Résumé: Le travail intitulé "De l'institutionnalisation du monachisme à la "monachisation" de l'épiscopat en Provence de Jean Cassien et des lériniens (IVe-Ve siècle)" traite d'une dês caractéristiques du christianisme de Gaule: l'émergence des moines-évêques. Cette recherche est une réflexion au sujet des motifs pouvant être à l'origine du rôle de premier plan qu'eurent les monastères au Ve siècle. Ces derniers deviennent de véritables "pipiniéres" d'èvêques par excellence, et cela tout au long de cette période de trouble. Dês lors, nous avons tenté de déterminer quelle place occupaient les moines dans la structure ecclésiastique provençale, quel rôle jouaient-ils dans l'articulation des liens politicosociaux gaulois de même que pour la construction d'une autorité. C'est-à-dire, une notion fondamentale pour l'exercice du pouvoir sur les biens et sur les hommes par les évêques, consolidée au VIe siècle. De manière à développer cette recherche, nous sommes-nous appuyée sur une documentation de nature diverse, majoritairement originaire de la région de Provence, dans le Sud-Est de la Gaule. Les documents présentés ici furent originairement produits entre 390 et 470 ap. J.-C., période considérée comme l' "âge d'or" de l'Abbaye de Lérins et durant laquelle sont issus les plus grands évêques de toute La Gaule. Aussi, nous sommes-nous davantage concentrée sur la perspective du monachisme présentée et divulguée par l'un des principaux théoriciens du monachisme gaulois: Jean Cassien. Ainsi, ce travail peut-il prétendre avoir respecté le processus d'institutionnalisation du monachisme provençal, tel que Jean Cassien l'entendrait et tel qu'il fut développé au sein de l'abbatiale de Lérins. Un tel processus ne pourrait-être autrement vu comme une étape fondamentale et déterminante dans la consolidation de la fonction épiscopale / Resumo: O trabalho intitulado "Da institucionalização do monacato à 'monaquização' do episcopado na Provença de João Cassiano e dos lerinianos (séculos IV e V)" trata de uma das características do cristianismo da Gália: a emergência dos monges-bispos. Esta pesquisa foi norteada pela reflexão sobre os motivos que fizeram dos mosteiros os "viveiros de bispos" por excelência ao longo do conturbado século V. Com isso, procurou-se determinar o lugar ocupado pelos monges na estrutura eclesiástica provençal e o papel que desempenharam para a articulação dos vínculos político-sociais gauleses, bem como para a construção de uma noção de autoridade fundamental para o exercício do poder sobre bens e sobre homens por parte dos bispos, consolidado no século VI. Para desenvolver a pesquisa, contamos com uma documentação de natureza diversa, oriunda, em sua maioria, da região da Provença, no Sudeste da Gália. Os documentos aqui apresentados foram produzidos, fundamentalmente, entre 390 e 470 d.C, período este considerado a "era de ouro" da abadia de Lérins, de onde saíram os bispos mais importantes da Gália. Também nos concentramos na perspectiva de monaquismo apresentada e divulgada por um dos principais teóricos do monaquismo gaulês, João Cassiano. Assim, o trabalho diz respeito ao processo de institucionalização do monacato provençal, tal qual formulado por João Cassiano e realizado na abadia de Lérins. Tal processo é visto como a etapa fundamental e determinante para a consolidação da função episcopal / Abstract: The work entitled "From the institutionalization of the monasticism to the making of the "monachization" of the bishopric in John Cassian and the lerinians's Provence (fourth and fifth centuries)" portrays one of the features of Gaul's Christianity: the emerging of the monk-bishops. This research was directed by reflecting over the causes which turned the monasteries to "bishops' yards" of its highest degree during the unsettled fifth century. Hereupon it was sought to determine the position held by the monks in the Provençal clericalist structure and the role interpreted by them in the enunciating of the socialpolitical ties of the Gauls, as well as the formation of a notion concerning the fundamental authority to exercise power over lands and men from the bishop's part, which was consolidated in the sixth century. In order to develop this research, we relied on a varied source of documents, arising from, in its majority, from the Provence area, in the south of Gaul. The documents used here were ultimately produced in the period between 390 and 470 A.D., which was considered the "golden era" of the Lerins abbey, which was also the origin of the most important bishops of Gaul. In this research attention is also paid to the monkhood perspective presented and uncovered by one of the main theorists of the Gaulish monkhood, John Cassian. Therefore, this work concerns the process of institutionalization of the Provence monastic life, which was laid down by John Cassian and accomplished at Lerins abbey. Such process is seen as a fundamental and determining stage for the strengthening of the Episcopal role / Doutorado / Historia Cultural / Doutor em História

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

Orientador: Márcio Orlando Seligmann-Silva / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-22T09:30:24Z (GMT). No. of bitstreams: 1 Melo_NataliaPiresTisode_M.pdf: 1856278 bytes, checksum: d57b053b75ad1149cfaecbfb0c22d9e6 (MD5) Previous issue date: 2013 / Resumo: Esta pesquisa analisa as representações de violência que permeiam a ficção A Casa de Vidro, de Ivan Angelo, um livro plural em seus temas e formatos. Atentando para os tipos de violência representados e a maneira como é construída literariamente, a análise textual se dá num movimento centrífugo que parte dos significantes colocados pela ficção para a sua interelação com outros discursos que tocam a violência, por exemplo, textos literários, filosóficos, historiográficos e jornalísticos. A Casa de Vidro, uma ficção verossímil e com teor historicista aponta-nos, de um lado, representações de violências múltiplas, corpóreas ou não, que se encontram espalhadas de maneira generalizada pelo corpo social. São, por isso, aqui nomeadas violências difusas. De outro, através do símbolo da Casa de Vidro, possibilita problematizar a violência relacionada ao poder de Estado e, principalmente, a vigilância, o controle e os poderes exercidos lateralmente na sociedade, rompendo com as visões dicotômicas acerca da violência (repressiva/revolucionária) e do poder (dominante/dominado). A Casa de Vidro permite, enfim, (re) pensar as acepções da violência (e do poder) no final dos anos 1970, sinalizando algumas continuidades entre aqueles anos e a atualidade / Abstract: This research analyzes the representations of violence that permeates fiction The Tower of Glass, by Ivan Angelo, a book plural in its themes and formats. Paying attention to the types of violence represented and how they are constructed literary, the textual analysis takes place in a centrifugal motion: from the significant of the fiction to its interrelation with other speeches that touch the violence, for example literature, philosophy, historiography and journalism. The Tower of Glass, a verisimilar fiction and with historicist content, show us, on the one hand, representations of multiple violence, bodily or not, that spread throughout society. On the other, through the symbol of the Tower of Glass, makes possible to question the violence of the state and, especially, surveillance, control and the powers exercised laterally in society, breaking, then, with the dichotomous views about violence (repression / revolutionary) and power (dominant / dominated). The Glass House permits finally (re) thinking the meanings of violence (and power) in late 1970, signaling some continuity between those years and today / Mestrado / Teoria e Critica Literaria / Mestra em Teoria e História Literária

The text tries to bring a different point of view on what citizenship is and what it means, other than political or legal interpretation. It searches for pre-political and pre-legal basis of citizenship able to protect its rights and freedoms as defined by, for example, the Charter of Fundamental Rights and Freedoms or as legally guaranteed in democracies. The theoretical part of the text is based on treatises of Czechoslovak dissidents who examined the phenomenon of citizenship, being themselves citizens of illiberal regime. The treatises originate mainly in the 1970s and look at the citizen through the eyes of the dissent of "normalised" Czechoslovakia. The view is broadened by further interviews focusing on the topic of citizenship with three more dissidents. The goal is to find what citizenship should carry within, what it should mean in order to be able to defend its space, the space which officially belongs to it in democratic conditions.

Augusto Boal developed Theatre of the Oppressed as a way of using the symbolic language of the dramatic arts in the examination of power relations in both the personal and social contexts. Boal understood that symbolic realities directly influence empirical reality and that drama, as an art form that employs the narrative and the event, serves as a powerful interface between symbols and actuality. In the dramatic process, the creation and the environment from which it emerges are inevitably transformed in the process of enactment. These transformations manifest in the context of power relations - in the context of the receptors ability to make decisions and to engage in actions, and the communicators ability to influence the receptors opinions and behaviour. This thesis will examine two different practices in which symbolic realities have been utilised in the context of human relations of power. Primarily, this thesis examines the theory and practice of Theatre of the Oppressed as it has developed.

Indiana University-Purdue University Indianapolis (IUPUI) / The fragmented bodies and lives of postcolonial Caribbean women examined in Caribbean literature beget struggle and psychological ruin. The characters portrayed in novels by postcolonial Caribbean writers Edwidge Danticat, Michelle Cliff, and Shani Mootoo are marginalized as “Other” by a Western patriarchal discourse that works to silence them because of their gender, color, class, and sexuality. Marginalization participates in the act of fragmentation of these characters because it challenges their sense of identity. Fragmentation means fractured; in terms of these fictive characters, fragmentation results from multiple traumas, each trauma causing another break in their wholeness. Postcolonial scholars have identified the causes and effects of fragmentation on the postcolonial subject, and they argue one’s need to heal because of it. Danticat, Cliff, and Mootoo prove that wholeness is not possible for the postcolonial Caribbean woman, so rather than ruminate on that truth, they examine the journey of the postcolonial Caribbean woman as a way of making meaning of the pieces of her life. This project contends that fragmentation – and the fracture it produces – does not bind these women to negative existences; in fact, the female subjects of Danticat, Cliff, and Mootoo locate power in their fragmentation. The texts studied include Danticat’s "Breath, Eyes, Memory" (1994) and "The Farming of Bones" (1999), Cliff’s "Abeng" (1984) and "No Telephone to Heaven" (1987), and Mootoo’s "Cereus Blooms at Night" (1996) and "He Drown She in the Sea" (2005).