京都大学 / 0048 / 新制・論文博士 / 博士(医学) / 乙第12800号 / 論医博第2072号 / 新制||医||1001(附属図書館) / 80844 / (主査)教授 髙橋 淳, 教授 吉村 長久, 教授 江藤 浩之 / 学位規則第4条第2項該当 / Doctor of Medical Science / Kyoto University / DFAM

FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / Esta à uma pesquisa autobiogrÃfica, que teve origem na minha busca interior, em um momento de crise pessoal e profissional. Realizo uma aventura acadÃmica ao experimentar novos caminhos de construÃÃo autobiogrÃfica. As minhas experiÃncias na Arte de Viver de Sri Sri Ravi Shankar, programa formativo de Yoga, experiencial, de autoconhecimento, de desenvolvimento das potencialidades e de espiritualizaÃÃo, constituem o nÃcleo narrativo da pesquisa. Viver, narrar e refletir sobre a minha atitude frente à vida constituem a base em que se assenta esta experiÃncia autoformativa, em que sujeito e pesquisador se unificam em um processo autoreflexivo. O objetivo geral deste estudo foi vivenciar o potencial formador da pesquisa autobiogrÃfica como processo de autoformaÃÃo e de autoconhecimento. Busquei, ainda, interpretar e compreender os sentidos/significados destas experiÃncias nos nÃveis fÃsico, energÃtico, mental, emocional e espiritual, no Ãmbito da minha vida pessoal e na construÃÃo da minha identidade; tomar consciÃncia das transformaÃÃes decorrentes na minha vida profissional e da consequente projetualidade; e, ainda, descobrir e compreender o universo cultural hindu implÃcito na proposta educativa/formativa para adultos da Arte de Viver. Querendo contribuir para reinventar as prÃticas multiformes que compÃem o mÃtodo biogrÃfico, criei uma metodologia inovadora que denominei de meditaÃÃo autobiogrÃfica que consiste em uma metodologia de acesso Ãs experiÃncias fundadores e/ou formadoras com base nas prÃticas espirituais da Arte de Viver (asanas, pranayamas, sudarshan kryia e meditaÃÃo). ApÃs estas prÃticas, em um estado meditativo, de calma e tranquilidade, o fluxo de pensamentos à observado e transcrito para o papel sem julgamentos ou racionalizaÃÃo. A narraÃÃo final està estruturada em trÃs capÃtulos centrais. No segundo capÃtulo narro uma viagem inesquecÃvel à Ãndia em que vivi uma profunda experiÃncia de paz interior, mergulhei na cultura hindu e no Yoga, vivi momentos de pura espiritualidade e descobri a essÃncia do Ser: existÃncia, consciÃncia e felicidade. No capÃtulo seguinte conto como esta aventura espiritual foi iniciada, o meu primeiro contato com o programa de controle de estresse atravÃs da respiraÃÃo e do Sudarshan Kriya e de como as transformaÃÃes comeÃaram a se dar em todos os nÃveis da minha existÃncia, fÃsico, energÃtico, mental, emocional e espiritual. O capÃtulo quarto à dedicado à compreensÃo da ampliaÃÃo da minha consciÃncia, dos obstÃculos que se apresentaram e das profundas transformaÃÃes que se expandiram para os diversos Ãmbitos da minha vida: pessoal, social e profissional. No Ãltimo capÃtulo discorro sobre como viver e atuar no mundo segundo uma Ãtica espiritual podem tornar-se finalidade de uma pedagogia para o Ser, pelo Ser e atravÃs do Ser. A meditaÃÃo autobiogrÃfica mostrou-se um caminho de grande potencial autoformativo. AlÃm de facilitar a escrita, leva a um mergulho na histÃria da prÃpria vida, que à vista, sentida, sob a luz de uma consciÃncia mais pura, sob a luz da superconsciÃncia, à um caminho de aperfeiÃoamento da meditaÃÃo. Narrar e refletir sobre as experiÃncias constituÃram momentos de reapropriaÃÃo da minha histÃria, de mim mesma, da minha vida, da minha projetualidade como pessoa e como profissional. O processo de escrita estimulou a superaÃÃo de limites pessoais relativos à baixa autoestima, negatividade, dificuldades de escrita e autodisciplina; proporcionado uma maior compreensÃo sobre a minha histÃria formativa e pessoal, e o emergir de uma nova identidade e integraÃÃo das diversas partes do meu ser / This is an autobiographical research, which was originated in the search for my inner self at a moment of personal and professional crisis. I perform an academic adventure experiencing new ways of autobiographical construction. My experiences in the Art of Living of Sri Sri Ravi Shankar â a yoga training program, experiential, of self-knowledge, of the potential and spiritualization development â constitute the core-narrative of this research. Living, narrating and reflecting about my attitude towards life are the basis on which rests this self-formation experience, in which the subject and researcher is united in a self-reflexive process. The general objective of this study was experiencing the trainer potential of the autobiographical research as self-formation and self-knowledge. I have sought to interpret and understand the senses/meanings of these experiences in the physical, energy, mental, emotional and spiritual levels, in the realm of my life and building my identity; take awareness of the changes arising in my life and of the resulting design; and yet, discover and understand the Hindu cultural universe implicit in the education/training proposal for adults in the Art of Living. Aiming to contribute in reinventing the multi-shape practices that compose the biographical method, I created an innovative methodology that called autobiographical meditation that consists of a method to access the founding experiences and/or training based on the spiritual practices of the Art of Living (asanas, pranayamas, sudarshan kryia and meditation). After these practices, in a meditative state of calm and tranquility, the flow of thoughts is observed and transcribed to the paper without judgment or rationalization. The final narrative is structured in three central chapters. In the second chapter, I narrate an unforgettable trip to India where I lived a deep experience of inner peace, I plunged into the Hindu culture and Yoga, I experienced moments of pure spirituality and find the essence of the Self: existence, consciousness and happiness. In the following chapter I say how this spiritual adventure was started, my first contact with the stress control program through breathing and the Sudarshan Kriya and how the changes began to take place at all levels of my physical, energetic, mental, emotional and spiritual existence. The fourth chapter is dedicated to understand the expansion of my conscience, the obstacles that have made present and the profound changes that have spread to various areas of my life: personal, social and professional. In the last chapter I discuss about how living and acting in the world according to a spiritual ethics can become a teaching purpose for the Self, by the Self and through the Self. The autobiographical meditation was a way of great self-formation potential. In addition to facilitating the writing, it leads into a dive in the history of life itself, which is seen, felt, under the light of a more pure conscience, under the light of super-consciousness; it is a way of improving meditation. Narrating and reflecting on the experiences consisted of moments to recover the ownership of my own story, the story of my life, of my design as a person and as a professional. The writing process stimulated overcoming personal limits regarding low selfesteem, negativity, difficulties of writing and self-discipline; providing a higher understanding about my formative and personal history, and the emergence of a new identity and integration of the various parties of my Self.

Made available in DSpace on 2014-08-20T13:48:27Z (GMT). No. of bitstreams: 1 Annanda_Dileia_Jablonski_Dissertacao.pdf: 9489115 bytes, checksum: bf7022be57b44e9907db63f4fc619c7e (MD5) Previous issue date: 2011-04-08 / This work is a research about the imaginaries and memories of the first school experiences and aimed to develop a study on the relevance of memory and imaginary as potencies of self-formation. The theoretical focus is founded on studies developed by the Group of Studies and Research about Imaginary, Education, and Memory (GEPIEM), of the Federal University of Pelotas (UFPel). The main subject was the researcher herself, with the following investigation question: which images emerge from the reservoirs of my memory of the first three school years? As a way to answer this question, the researcher looked in her Chest of Saved, all the imagesremembrances and recollections of those experiences. Also contributed to the research, three former colleagues of that time, who acted as eco-evokers of memories. Along the way, it was discovered that the memories of the first three school years become presents as resonances, whose repercussions are part of the process of self-formation of the researcher, personally and professionally. This finding allowed a greater self-knowledge about human and forming issues, mostly, when it comes to ownership of these reservoirs as forming potencies of students, especially in what refers to the first contact with the school institution. Therefore, it s possible to infer that the evocation of memories and the rescue of the imaginary as a reservoir of the initial processes of formation are extremely important to the path of the human being s self-formation. This research evidences, then, that the memory and the imaginary play a fundamental role in self-knowledge and constitute themselves into potencies of self-formation, as it helps to discuss the self-forming images which inhabit the reservoirs of the human imaginary full of individually and socially constructed meanings / Este trabalho trata-se de uma pesquisa sobre os imaginários e as lembranças das primeiras vivências escolares e teve como objetivo geral desenvolver um estudo sobre a relevância da memória e do imaginário como potências de autoformação. O foco teórico ancora-se nos estudos desenvolvidos pelo Grupo de Estudos e Pesquisa sobre Imaginário, Educação e Memória (GEPIEM), da Universidade Federal de Pelotas (UFPel). O sujeito principal foi a própria pesquisadora, tendo como questão de investigação o seguinte: que imagens emergem dos reservatórios da minha memória dos três primeiros anos escolares? Como forma de responder a essa questão, a pesquisadora buscou no seu Baú dos Guardados, todas as imagens-lembranças e recordações das referidas vivências. Também contribuíram para a pesquisa três ex-colegas daquele tempo, que atuaram como eco-evocadores de memórias. Nesse percurso, descobriu-se que as lembranças dos três primeiros anos escolares presentificam-se como ressonâncias, cujas repercussões fazem parte do processo de autoformação da pesquisada, no âmbito pessoal e profissional. Tal constatação possibilitou um maior autoconhecimento em torno das questões humanas e formadoras, sobretudo, em se tratando da apropriação destes reservatórios como potências formadoras de alunos, principalmente no que se refere ao primeiro contato com a instituição escola. Por isso, é possível inferir que a evocação das memórias e o resgate do imaginário como reservatório dos processos iniciais de formação são de suma importância para o trajeto autoformativo do ser humano. Esta pesquisa evidencia, portanto, que a memória e o imaginário desempenham papel fundamental no autoconhecimento e constituem-se em potências de autoformação, na medida em que ajudam a problematizar as imagens autoformadoras que habitam os reservatórios do imaginário humano repleto de sentidos construídos individual e socialmente

京都大学 / 0048 / 新制・課程博士 / 博士(医学) / 甲第20076号 / 医博第4169号 / 新制||医||1018(附属図書館) / 33192 / 京都大学大学院医学研究科医学専攻 / (主査)教授 影山 龍一郎, 教授 斎藤 通紀, 教授 高橋 淳 / 学位規則第4条第1項該当 / Doctor of Medical Science / Kyoto University / DFAM

This thesis examines the moral philosophical commitments that Kant, Schopenhauer and Nietzsche advance in their respective oppositions to utilitarianism. Though not always under that title, all three reject the claim that promoting happiness is the ultimate end that we pursue, or ought to pursue, through moral principles and values. Kant, Schopenhauer and Nietzsche see this rejection reflected in human nature itself. Each develops a distinctive conception of 'higher self,' or of higher purposes already belonging, in some sense, to each of us, in accordance with which we ought to shape our character. Self-formation, not the mere pursuit of happiness (whether our own or that of others), is thus our true moral project. I focus on each philosopher's account of agency and motivation as the locus in which this view of morality is developed, highlighting the differences that emerge from the details of their respective accounts. This thesis shows that a tight relation between cognition and motive feeling is central, though in different ways, for Kant, Schopenhauer and Nietzsche, to the motivational structure of those actions through which we develop moral character. According to Kant, recognition of being bound by the moral law (our 'practical cognition' of freedom) is indissolubly linked to the feeling of respect for it, which in turn is explicable only through such recognition. For Schopenhauer, the 'intuitive cognition' that our existence as distinct individuals is illusory is the feeling of compassion. Nietzsche radically expands this point, arguing that, in every act of will, the motive feeling and guiding cognition are uniquely linked. Only a superficial grasp of human motivation supports the idea that pleasure and pain are the common motive forces underlying all our actions. The inner conflict in human nature, the creative tension in self-formation, is not, for Nietzsche, that between a uniquely moral form of motivation and a 'lower' instrumental pursuit of pleasure. Rather, this inner tension, expressed most strikingly and distressingly in extreme ascetic and guilt-ridden strands of Christian morality, is the product of a complex historical conflict between two different modes of behavioural selection – our evolutionary development and the processes of socialization.

This thesis examines the moral philosophical commitments that Kant, Schopenhauer and Nietzsche advance in their respective oppositions to utilitarianism. Though not always under that title, all three reject the claim that promoting happiness is the ultimate end that we pursue, or ought to pursue, through moral principles and values. Kant, Schopenhauer and Nietzsche see this rejection reflected in human nature itself. Each develops a distinctive conception of 'higher self,' or of higher purposes already belonging, in some sense, to each of us, in accordance with which we ought to shape our character. Self-formation, not the mere pursuit of happiness (whether our own or that of others), is thus our true moral project. I focus on each philosopher's account of agency and motivation as the locus in which this view of morality is developed, highlighting the differences that emerge from the details of their respective accounts. This thesis shows that a tight relation between cognition and motive feeling is central, though in different ways, for Kant, Schopenhauer and Nietzsche, to the motivational structure of those actions through which we develop moral character. According to Kant, recognition of being bound by the moral law (our 'practical cognition' of freedom) is indissolubly linked to the feeling of respect for it, which in turn is explicable only through such recognition. For Schopenhauer, the 'intuitive cognition' that our existence as distinct individuals is illusory is the feeling of compassion. Nietzsche radically expands this point, arguing that, in every act of will, the motive feeling and guiding cognition are uniquely linked. Only a superficial grasp of human motivation supports the idea that pleasure and pain are the common motive forces underlying all our actions. The inner conflict in human nature, the creative tension in self-formation, is not, for Nietzsche, that between a uniquely moral form of motivation and a 'lower' instrumental pursuit of pleasure. Rather, this inner tension, expressed most strikingly and distressingly in extreme ascetic and guilt-ridden strands of Christian morality, is the product of a complex historical conflict between two different modes of behavioural selection – our evolutionary development and the processes of socialization.

Made available in DSpace on 2014-12-17T14:36:18Z (GMT). No. of bitstreams: 1 SandraLP.pdf: 782292 bytes, checksum: 7ecf71a76031718c8c490e11c18394ee (MD5) Previous issue date: 2009-12-11 / This Study inserts in Mathematical Education & Education that search to investigate the (self) formation of formers that gets graduation e pass to graduate others that get graduation and are formers in Mathematical Education. This Is a qualitative search in a perspective from search-formation.The work is formed of four topics. First topic talks about : The self-formation of formers. Second topic: at way of suppositions theorical-methodological from search. Third topic tells over: The life of a former life. Fouth topic A Station called Ubiratan D?Ambrosio created in his reverence and for build all the Knowledge?s Corpus developed by his studies and searches. It?s in sense of come and go from knowledge created at action by mankind to get finality of Transcendency and Survive. Look for to investigate aspects of academical, professional and personal life where are translated in language, thinking and practices oriented for one know-how holistical and transdiciplined in a reflexion, search and the critical it constitute to be a Professor, Teacher, Searcher and Etnomathematic that confered him the merit in 2005 the Prize F?lix Klein, that declared Valente (2007), maximum distinction that can receive someone from Mathematical Education. The results point that the narratives of life?s stories are prominences to one re-direction of teach practical in formation?s courses of Mathematical teachers, opening spaces for what the teachers and particularly of Mathematical thinking and take position about your process of formation to be Formers. The Study also given possibilities to propose fourteen stoppages in Station that are beginnings with direction that emerge from studies and searches about the trajectory of life of Professor Ubiratan D?Ambrosio in perspective of re-signify the formative process in education and Mathematical Education / Este estudo se insere na Educa??o e Educa??o Matem?tica que busca investigar a (auto) forma??o de formadores que se formam e passam a formar outros que se formam e s?o formadores na Educa??o Matem?tica. Trata-se de uma pesquisa qualitativa numa perspectiva da pesquisa-forma??o. O trabalho se constitui de quatro itiner?rios. Primeiro Itiner?rio trata sobre: A autoforma??o na forma??o de formadores. Segundo Itiner?rio: A caminho dos pressupostos te?rico-metodol?gicos da pesquisa.Terceiro Itiner?rio diz respeito: A vida de uma vida formadora. Quarto Itiner?rio Uma Esta??o chamada Ubiratan D Ambrosio criada em sua homenagem e por constituir todo o corpus de conhecimentos desenvolvidos por seus estudos e pesquisas. Est? no sentido do vir e ir dos conhecimentos gerados pela a??o do homem a obter finalidades de sobreviv?ncia e transcend?ncia. Busca investigar aspectos da vida pessoal, acad?mica e profissional onde s?o traduzidas na linguagem, pensamento e pr?ticas orientadas por um saber-fazer hol?stico e transdisciplinar a que a reflex?o, pesquisa e a cr?tica lhe constituiu ser um Professor, Educador, Pesquisador e Etnomatem?tico cujo m?rito lhe conferiu em 2005 o Pr?mio F?lix Klein, que segundo declara Valente (2007), distin??o m?xima que pode receber algu?m da Educa??o Matem?tica. Os resultados apontam que as narrativas das hist?rias de vida s?o relevantes para redirecionamento da pr?tica docente nos cursos de forma??o de professores de Matem?tica, abrindo espa?os para que os professores e especificamente de Matem?tica reflitam e se posicionem acerca de seu processo formativo para serem formadores. O estudo tamb?m possibilitou propor quatorze paragens na Esta??o que s?o princ?pios orientadores que emergem dos estudos e pesquisas sobre a trajet?ria de vida do Professor Ubiratan D Ambrosio na perspectiva de ressignificar os processos formativos na educa??o e Educa??o Matem?tica

Made available in DSpace on 2014-12-17T14:36:21Z (GMT). No. of bitstreams: 1 KatiaMP.pdf: 5282643 bytes, checksum: f55a9c32a55a3efc32beab6f90fe73c0 (MD5) Previous issue date: 2010-03-15 / This study aimed to provide a continuing education towards raising teachers for reflection and effective sexual education within the school environment as a possible route of self-education and training of teachers of elementary school. More specifically aim to facilitate through the Continuing Education to discuss the knowledge of the body and knowledge of human sexuality, presenting them as core knowledge in the integral formation of individuals and promote discussion of a Human-centered education Teaching in a vocational training and human .In this sense, we dialogue with the human teaching preconized by Arroyo (2002, 2004) along with the humanization (hominization) of the individuals through education, under Freire?s perspective of the being more (2003) as well as his ideas, Pineau?s (2003) and Josso?s (2004) about the educational practice understanding as a way to build up the autonomy of the individuals who we intend to educate. We defend the inclusion of the body as an essential learning element according to the principles of corporeity presented by Assman (2001), whose comprehension is that every learning experience has a corporal inscription. Furthermore, the knowledge about human sexuality cannot be excluded from this process since the sexuality is inherent of individuals and is constructed and reconstructed during their existence. Our view of the world and of man is supported by the knowledge of the complexity (Morim, 2004) trying to surpass the mechanist view that sees them through the duality view, fragmenting them. For the discussion and construction of knowledge that search for the confluence of these knowledges about the being and the educational practice, aiming at the individual integral formation starting from the process of self-formation/self-knowledge, we?ve directed our research-action-formation having as compass the theoretical-methodological postulate of the research-action (Barbier, 2002; Morin, 2004; Thiollent, 2004) because it makes the participation of all the involved people in the process of resolution or surpassing of problem solving possible. We?ve used the continuing formation as a way of access for data collection, applying a questionnaire with open questions for the ones involved in the research. Based on the findings it?s been possible to infer that for the teaching formation it is necessary the inclusion of the Human sexuality and corporeity theme, so that the teacher can surpass the biological view of sexuality and also the expansion of the mechanist view of the body. To do so, we suggest that the teaching formation happens supported by the teaching capacitation and formation according to Maturana (2004), bringing teaching knowledges (Tardiff, 2002), which contribute effectively for the responsibility to educate people for life. / PEREIRA, K. M. Navegando nas ondas dos saberes do ser: uma conversa com a sexualidade ? luz da corporeidade. Natal, 2007, 198p. Disserta??o. Programa??o de P?s-Gradua??o em Educa??o, Universidade Federal do Rio Grande do Norte. Este trabalho teve como objetivo propiciar uma forma??o continuada na dire??o de sensibilizar os docentes para a reflex?o e efetiva??o da Educa??o Sexual no ?mbito do espa?o escolar como via poss?vel de forma??o e autoforma??o dos docentes do Ensino Fundamental. Mais especificamente objetivamos viabilizar por meio da Forma??o Continuada a discuss?o dos saberes da corporeidade e saberes da Sexualidade humana, apresentando-os como saberes essenciais na forma??o integral dos sujeitos e promover a discuss?o de uma educa??o centrada na Humana Doc?ncia na perspectiva da forma??o e capacita??o humana. Traz no cerne de suas discuss?es a import?ncia dos saberes da corporeidade e da sexualidade humana na forma??o integral dos sujeitos, destacando-os como saberes docentes necess?rios e fundamentais para uma pr?tica educativa centrada no humano. Nesta dire??o dialogamos com a humana doc?ncia preconizada por Arroyo (2002, 2004) e com a humaniza??o (hominiza??o) dos sujeitos pela via da educa??o na perspectiva do ser mais de Freire (2003) bem como nas id?ias de Pineau (2003) e de Josso (2004) sobre a compreens?o da pr?tica educativa como uma via de constru??o da autonomia dos sujeitos que propomos educar. Defendemos, ? luz dos pressupostos da corporeidade apresentados por Assmann (2001), a inclus?o do corpo como fator essencial da aprendizagem, entendendo que toda aprendizagem sup?e uma inscri??o corporal. Sendo assim, os conhecimentos da sexualidade humana n?o podem ser exclu?dos desse processo, visto que ? inerente ao sujeito e se constr?i e reconstr?i no decorrer da exist?ncia dos indiv?duos. Nossa vis?o de mundo e de homem se ancora nos saberes da complexidade (Morin, 2004), cuja concep??o filos?fica prop?e a supera??o da vis?o mecanicista. Direcionamos nossa pesquisa-a??o-forma??o tendo como b?ssola os pressupostos te?rico-metodol?gicos da pesquisa-a??o (Barbier, 2002; Morin, 2004; Thiollent, 2004), cujos estudos materializam a conflu?ncia dos saberes do ser e da pr?tica educativa, com vistas ? forma??o integral dos sujeitos, a partir do processo de autoforma??o/autoconhecimento, uma vez que possibilita a participa??o de todos os envolvidos no processo de resolu??o ou supera??o de situa??es-problema. Utilizamos como via de acesso para a coleta de dados a forma??o continuada, aplicando um question?rio de quest?es abertas com os envolvidos na pesquisa. Com base nos resultados obtidos podemos inferir que se faz necess?rio que as forma??es docentes incluam a tem?tica da sexualidade Humana e da corporeidade, para que os docentes superem a vis?o biologicista da sexualidade, bem como a supera??o da vis?o mecanicista do corpo. Para tanto, sinalizamos que a forma??o dos docentes se efetive na perspectiva da capacita??o e da forma??o conforme defende Maturana (2004), mobilizando, assim, saberes docentes (Tardiff, 2002), que contribuam efetivamente para o of?cio de educar para vida.

In this dissertation, two fundamental questions are posed: (1) what is emotion, and (2) what part does it play in the social processes of self-formation and self-realization? How do we as behaving beings, who experience sensations, become interacting beings, who experience emotions? And, how are our emotional experiences related to who we are and our ability to acquire a positive relation to ourselves? By attempting to answer these questions I point out the social conditions that are necessary to enable emotional experiences, and in turn self-formation and self-realization. The focus is on the form, rather than on the content of the emotional self. From the developed neo-Meadian perspective on the emotional self, emotion is understood as a phenomenon linked to both mind and body, without being explained as a mind-body combination. It is argued that emotional experiences are (1) corporal evaluations of our interchanges with the outer world, especially, the other, and (2) crucial to who we are or want to be. An introduction to the neo-Meadian theory of the emotional self is presented in a general manner by including notions of the social self and emotion as social. In the first part of the dissertation, I suggest that diverse phenomena in the social process of self-formation and self-realization is explained by a view that has its roots in the classic social psychology of Adam Smith, Charles Horton Cooley, and, especially, George Herbert Mead. The view consists of three salient ideas: (1) the self does not emerge without the other or society, (2) it is from the point of view of the other or society that the self develops, and (3) self-realization involves a need for recognition. In the second part of the dissertation, I expand the view on emotion as social that is incorporated in the classic social psychology by investigating the recently established field of the sociology of emotions. Once the general structure of the notion of the social self and emotion as social is shown and provided with a preliminary defense, different modifications are considered. In the third part of the dissertation, both the classic social psychology and the sociology of emotions are modified to become more accurate. I elaborate on Mead’s distinction between social behavior, in the form of (1) functional identification, and social interaction, in form of (2) attitude taking of the thing from which he means that self-feeling arises, and (3) attitude taking of the other from which he means that self-reflexion arises.

BARONTINI, Lúcia Rejane de Araújo. Meditação autobiográfica sobre a arte de viver de Sri Sri Ravi Shankar: aventura, formação, sabedoria e espiritualidade. 2009. 320 f. Tese (Doutorado em Educação) – Universidade Federal do Ceará. Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2009. / Submitted by Raul Oliveira (raulcmo@hotmail.com) on 2012-07-05T14:44:09Z No. of bitstreams: 1 2009_Tese_LRABarontini.pdf: 7141667 bytes, checksum: c67803630165f3b9e0a5e449fdcab540 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-07-19T13:44:57Z (GMT) No. of bitstreams: 1 2009_Tese_LRABarontini.pdf: 7141667 bytes, checksum: c67803630165f3b9e0a5e449fdcab540 (MD5) / Made available in DSpace on 2012-07-19T13:44:57Z (GMT). No. of bitstreams: 1 2009_Tese_LRABarontini.pdf: 7141667 bytes, checksum: c67803630165f3b9e0a5e449fdcab540 (MD5) Previous issue date: 2009 / This is an autobiographical research, which was originated in the search for my inner self at a moment of personal and professional crisis. I perform an academic adventure experiencing new ways of autobiographical construction. My experiences in the Art of Living of Sri Sri Ravi Shankar – a yoga training program, experiential, of self-knowledge, of the potential and spiritualization development – constitute the core-narrative of this research. Living, narrating and reflecting about my attitude towards life are the basis on which rests this self-formation experience, in which the subject and researcher is united in a self-reflexive process. The general objective of this study was experiencing the trainer potential of the autobiographical research as self-formation and self-knowledge. I have sought to interpret and understand the senses/meanings of these experiences in the physical, energy, mental, emotional and spiritual levels, in the realm of my life and building my identity; take awareness of the changes arising in my life and of the resulting design; and yet, discover and understand the Hindu cultural universe implicit in the education/training proposal for adults in the Art of Living. Aiming to contribute in reinventing the multi-shape practices that compose the biographical method, I created an innovative methodology that called autobiographical meditation that consists of a method to access the founding experiences and/or training based on the spiritual practices of the Art of Living (asanas, pranayamas, sudarshan kryia® and meditation). After these practices, in a meditative state of calm and tranquility, the flow of thoughts is observed and transcribed to the paper without judgment or rationalization. The final narrative is structured in three central chapters. In the second chapter, I narrate an unforgettable trip to India where I lived a deep experience of inner peace, I plunged into the Hindu culture and Yoga, I experienced moments of pure spirituality and find the essence of the Self: existence, consciousness and happiness. In the following chapter I say how this spiritual adventure was started, my first contact with the stress control program through breathing and the Sudarshan Kriya® and how the changes began to take place at all levels of my physical, energetic, mental, emotional and spiritual existence. The fourth chapter is dedicated to understand the expansion of my conscience, the obstacles that have made present and the profound changes that have spread to various areas of my life: personal, social and professional. In the last chapter I discuss about how living and acting in the world according to a spiritual ethics can become a teaching purpose for the Self, by the Self and through the Self. The autobiographical meditation was a way of great self-formation potential. In addition to facilitating the writing, it leads into a dive in the history of life itself, which is seen, felt, under the light of a more pure conscience, under the light of super-consciousness; it is a way of improving meditation. Narrating and reflecting on the experiences consisted of moments to recover the ownership of my own story, the story of my life, of my design as a person and as a professional. The writing process stimulated overcoming personal limits regarding low selfesteem, negativity, difficulties of writing and self-discipline; providing a higher understanding about my formative and personal history, and the emergence of a new identity and integration of the various parties of my Self. / Esta é uma pesquisa autobiográfica, que teve origem na minha busca interior, em um momento de crise pessoal e profissional. Realizo uma aventura acadêmica ao experimentar novos caminhos de construção autobiográfica. As minhas experiências na Arte de Viver de Sri Sri Ravi Shankar, programa formativo de Yoga, experiencial, de autoconhecimento, de desenvolvimento das potencialidades e de espiritualização, constituem o núcleo narrativo da pesquisa. Viver, narrar e refletir sobre a minha atitude frente à vida constituem a base em que se assenta esta experiência autoformativa, em que sujeito e pesquisador se unificam em um processo autoreflexivo. O objetivo geral deste estudo foi vivenciar o potencial formador da pesquisa autobiográfica como processo de autoformação e de autoconhecimento. Busquei, ainda, interpretar e compreender os sentidos/significados destas experiências nos níveis físico, energético, mental, emocional e espiritual, no âmbito da minha vida pessoal e na construção da minha identidade; tomar consciência das transformações decorrentes na minha vida profissional e da consequente projetualidade; e, ainda, descobrir e compreender o universo cultural hindu implícito na proposta educativa/formativa para adultos da Arte de Viver. Querendo contribuir para reinventar as práticas multiformes que compõem o método biográfico, criei uma metodologia inovadora que denominei de meditação autobiográfica que consiste em uma metodologia de acesso às experiências fundadores e/ou formadoras com base nas práticas espirituais da Arte de Viver (asanas, pranayamas, sudarshan kryia® e meditação). Após estas práticas, em um estado meditativo, de calma e tranquilidade, o fluxo de pensamentos é observado e transcrito para o papel sem julgamentos ou racionalização. A narração final está estruturada em três capítulos centrais. No segundo capítulo narro uma viagem inesquecível à Índia em que vivi uma profunda experiência de paz interior, mergulhei na cultura hindu e no Yoga, vivi momentos de pura espiritualidade e descobri a essência do Ser: existência, consciência e felicidade. No capítulo seguinte conto como esta aventura espiritual foi iniciada, o meu primeiro contato com o programa de controle de estresse através da respiração e do Sudarshan Kriya® e de como as transformações começaram a se dar em todos os níveis da minha existência, físico, energético, mental, emocional e espiritual. O capítulo quarto é dedicado à compreensão da ampliação da minha consciência, dos obstáculos que se apresentaram e das profundas transformações que se expandiram para os diversos âmbitos da minha vida: pessoal, social e profissional. No último capítulo discorro sobre como viver e atuar no mundo segundo uma ética espiritual podem tornar-se finalidade de uma pedagogia para o Ser, pelo Ser e através do Ser. A meditação autobiográfica mostrou-se um caminho de grande potencial autoformativo. Além de facilitar a escrita, leva a um mergulho na história da própria vida, que é vista, sentida, sob a luz de uma consciência mais pura, sob a luz da superconsciência, é um caminho de aperfeiçoamento da meditação. Narrar e refletir sobre as experiências constituíram momentos de reapropriação da minha história, de mim mesma, da minha vida, da minha projetualidade como pessoa e como profissional. O processo de escrita estimulou a superação de limites pessoais relativos à baixa autoestima, negatividade, dificuldades de escrita e autodisciplina; proporcionado uma maior compreensão sobre a minha história formativa e pessoal, e o emergir de uma nova identidade e integração das diversas partes do meu ser.