published_or_final_version / Literary and Cultural Studies / Master / Master of Arts

本研究旨在探討不同背景變項的大專生之獨處狀態及其與身心健康之關係。採用經驗採樣法以自我報告的方式針對國內80位大專生進行為期一星期的生活紀錄，研究者每天以手機傳簡訊3-4次，受試者在接到簡訊後立即在「獨處生活紀錄」小冊子上填答當時的狀態，並以「獨處生活紀錄」小冊子及「研究同意書」、「個人基本資料」、「一般健康量表」、「時間表」編製成「大專生獨處狀態研究問卷」以及「研究回饋單」為研究工具。調查所得資料以描述統計、獨立樣本t考驗、相依樣本t考驗、皮爾森積差相關顯著性考驗、曲線相關顯著性考驗、一元二次曲線迴歸、多元線性逐步迴歸等統計方法進行處理。研究主要發現如下： 一、大專生獨處與非獨處（與他人在一起）時之主觀經驗及動機上有差異。 二、不同性別、年齡的大專生在獨處狀態（時間比例、主觀經驗、類型、動機）上沒有差異。 三、不同獨處動機的大專生在獨處狀態（時間比例、主觀經驗、類型）上有差異。 （一）獨處動機愈高的大專生獨處的時間比例愈長。 （二）獨處動機愈高的大專生獨處的主觀經驗愈正向 （三）獨處動機愈高的大專生處於「隱匿的」獨處類型比例愈高；獨處動機愈低的大專生處於「問題解決」、「寂寞的」、「自我發現的」獨處類比例愈高。 四、大專生不同的獨處類型比例與獨處狀態（時間比例、主觀經驗）有關係。 五、大專生獨處時間比例與一般身心健康呈曲線相關。 六、獨處狀態各變項對於大專生之身心健康具有預測效果。 另外，在研究方法上，由於本研究是國內首次運用連續自我報告一星期的經驗採樣法做為資料收集的方法，因此本研究將針對此一研究方法做進一步分析與探討。最後根據本研究的發現與討論，提出對大專生、學校及輔導人員以及未來相關研究之建議。

The end of the eighteenth century witnessed an imaginative mass migration as authors wrote about withdrawing from society. This thesis traces the origins of 'Romantic reclusion' in the works of Cowper and Wordsworth, particularly Cowper's poem The Task and Wordsworth's unfinished masterwork The Recluse, which epitomise the tradition. Romantic reclusion differs from 'solitude' and 'retirement' in that its motives were social. Cowper and Wordsworth wrote about withdrawing in order to criticise the increasing commercialism and competition they saw in British society. Both poets imagined seceding into a community of individuals who would care for a shared set of values, envisaging this as a form of non-violent political protest leading to reform. The thesis builds on recent studies of Romantic community, and develops Raymond Williams's cultural criticism, to refute the New Historicist position that Romantic writing elides history. It proceeds by historicising Cowper's and Wordsworth's concepts of reclusion, tracing echoes of their extensive reading about this subject in what they wrote. Romantic reclusion emerges as an artistic attempt to defend the individual against the dehumanising effects of contemporary society. Its aims can be grouped under four interrelated headings-'creative', 'medical', 'political', and 'natural'-which form the basis of the chapter divisions. Chapter One argues that Cowper and Wordsworth both presented Milton as a precedent for their poetic reclusion. They withdrew from literary society and cut themselves off from the diction of eighteenth-century poetry, because they believed that it turned words into luxury items which could only be purchased by the imaginations of a few. Cowper's translations of Madame Guyon and Wordsworth's modernisations of Chaucer both attempted to develop a plain style which would unite a wider, non-hierarchical community of readers. Chapter Two explores the origins of Cowper's reclusion in his spiritual crisis of 1763-5. Beginning with a study of medical books owned by Cowper's doctor, Nathaniel Cotton, it argues that Cotton regarded Cowper's illness as a product of eighteenth-century models of sociability. Both Cowper and Wordsworth employed Robert Burton's concept of 'Honest Melancholy', or sorrow for the state of one's country, to critique social competition and call for new models of community. Chapter Three examines Cowper's and Wordsworth's presentations of reclusion as the best response to the violence of the American and French Revolutions. Drawing on the works of Classical and modern historians, both poets argued that political revolutions would only succeed once individuals learned to renounce self-interest and govern their selfish passions. The 'retired man' becomes the unexpected political hero of The Task, which in turn forms the basis for Wordsworth's conception of The Recluse. Finally, Chapter Four explores Cowper's and Wordsworth's interests in natural theology, arguing that both poets built on the works of writers including Calvin, David Hartley, and Joseph Butler to explain the psychological mechanism by which reclusion in nature could help to reform the mind, eliminating the selfish passions and teaching individuals to live in an active, mutually responsible community.

À la fin du Moyen Âge, la parenté constitue une structure sociale, cellule de base sur laquelle s’édifie la société. Dans ce contexte, quelle place trouvent les personnes seules, parfois isolées ? Qui sont ces personnes seules, comment vivent-elles leur solitude dans le cadre urbain de Montpellier ? Comment leur situation est-elle perçue par les autres ? C’est à travers une étude sociodémographique des personnes seules et l’analyse de leurs réseaux de sociabilité que l’on parvient à comprendre la manière dont elles s’insèrent dans la société aux XIVe et XVe siècles. Différentes formes de solitude se manifestent dans la ville, des solitudes spécifiques à l’âge et au sexe des individus, qui entraînent des réponses et réactions adaptées au cas de chaque personne. Souvent pauvres et vulnérables, les personnes seules de Montpellier sont des acteurs importants de la société urbaine tardomédiévale souvent oubliés par l’historiographie. / At the end of the Middle Ages, kinship is a social structure, the basic unit on which society is built. In this context, how people living alone, sometimes isolated, fit in the urban society? Who are these people and how do they live their loneliness in the city of Montpellier? How is their situation perceived by others? It is through a sociodemographic approach and an analysis of their social networks that we are able to understand how they fit into the urban society, during the fourteenth and fifteenth centuries. Loneliness occurs in different ways in the city, ways that depend on age and gender of the individuals. Identifying those lonelinesses lead us to understand the responses and reactions toward each situation. Often poor and vulnerable, people living alone take an important part in the late medieval urban society of Montpellier, a part often forgotten by historians.

Depuis plus d’un demi-siècle, Georges Haldas fait entendre une voix discrète mais persistante qui se décline à travers une œuvre dense, profonde et diffractée. Cette étude s’attache à montrer les modalités d’écriture de la forme légendaire, comment celle-ci se positionne par rapport à la chronique dont elle reprend le parcours sinueux mais dont elle se distingue par une tonalité différente qui s’appuie sur des références musicales et picturales. Trois mouvements semblent se détacher dans le processus d’écriture. L’écrivain entreprend de révéler les mystères du quotidien à travers une simplification du réel qu’il transfigure en incarnant dans des trajectoires individuelles des valeurs transcendantales. La légende ouvre ainsi une nouvelle voie pour l’écrivain, une autre façon de se raconter soi-même sur un mode (auto)mythobiographique. Elle met en place une écriture du ressassement qui tend à immobiliser le texte en le refermant sur lui-même afin de fixer ce qui n’est plus sur l’espace de la page pour en garder une trace. Mouvement contradictoire d’une écriture qui constitue selon Maurice Blanchot un paradoxe fécond : "Ce pouvoir de représenter par l’absence et de manifester par l’éloignement[…], pouvoir qui semble écarter les choses pour les dire, les maintenir à l’écart pour qu’elles s’éclairent, pouvoir de transformation, de traduction, où c’est cet écart même (l’espace) qui transforme et traduit, qui rend visible les choses invisibles, transparentes les choses visibles, se rend ainsi visible en elles et se découvre alors comme le fond lumineux d’invisibilité et d’irréalité d’où tout vient et où tout s’achève". Le livre a venir, Paris, Gallimard, 1959, p. 84. / Since more than 50 years now, Georges Haldas makes a discreet but persistent voice listen, which declines through a dense, deep work and various. This study attemps to show the modalities of writing of the legendary shape, how this one positions with regard to the chronicle, the sinuous route of which it borrows but from which it distinguishes itself by a different tone which leans on musical and pictorial references. Three movements seem to stand out from the process of writing. The writer tries to reveal the mysteries of the daily life through a simplification of the reality which he transfigures by embodying in individual trajectories some transcendental values. So, the legend opens a new way for the writer, another way of telling itself on a mode (self) “mythobiographic”. It sets up a writing of the ressassement which tends to immobilize the text by closing it on itself to fix what is not any more on the page-space in order to keep a track. Contradictory movement of a writing which constitutes, according to Maurice Blanchot, a fertile paradox : "Ce pouvoir de représenter par l’absence et de manifester par l’éloignement[…], pouvoir qui semble écarter les choses pour les dire, les maintenir à l’écart pour qu’elles s’éclairent, pouvoir de transformation, de traduction, où c’est cet écart même (l’espace) qui transforme et traduit, qui rend visible les choses invisibles, transparentes les choses visibles, se rend ainsi visible en elles et se découvre alors comme le fond lumineux d’invisibilité et d’irréalité d’où tout vient et où tout s’achève." Le livre a venir, Paris, Gallimard, 1959, p. 84.

O presente trabalho tem por intuito demonstrar a solidão, a incomunicabilidade e a precariedade dos relacionamentos no mundo moderno. Para tanto fizemos um estudo detalhado das personagens e da linguagem simbólica presentes em A gata e a fábula, de Fernanda Botelho e Exílio, de Lya Luft. Coincidentemente, o contexto histórico das duas obras consiste na ditadura, que ocorreu em Portugal e no Brasil, porém não aparece explicitamente nos romances, mesmo porque o enfoque de ambos é o de mostrar a situação da mulher numa sociedade conservadora e patriarcal. Ambos os romances mostram a mulher à procura de sua identidade numa sociedade na qual ela sempre ocupou uma posição inferior. / The aim of the present research is to demonstrate the solitude, the lack of comunication and the uncertainty of the relationships in our contemporary world. In order to show this, we did a detailed study of the characters and of the symbolic speech presented in A gata e a fábula written by Fernanda Botelho and Exílio, written by Lya Luft. The historical context of the novels is, coincidently, the dictatorship which happened in Portugal and in Brazil, but this fact does not appear clearly in these novels, because their main focus is to show the woman\'s situation facing a strict and patriarchal society. Both novels show the woman in search of ber identity in a society in which she always had a lower position.

Hannah Arendt définit la solitude selon trois modes différents, le premier se nomme « solitude » et recouvre les situations où nous sommes avec nous-mêmes.En philosophie, cette dichotomie ontologique permet à l’homme de prendre conscience de lui-même, et de dialoguer avec lui-même. La solitude permet la formation de la pensée. Le second mode définit par Arendt se nomme l’esseulement. Ce mode s’illustre par le fait que l’on peut se sentir très seul au milieu d’une foule.Enfin, le dernier mode exposé par la philosophe correspond à ce qu’elle spécifie d’isolement. Ce mode apparaît quand la personne est concernée par les choses du monde. Ce mode revêt un aspect politique. La personne se retrouve isolée quand les autres (avec qui elle partage le même souci du monde)se détournent d’elle. A partir de l’analyse donnée par Arendt nous allons mettre en parallèle cette distinction des formes de solitudes avec notre surexposition numérique et notre profusion de relations numériques dans nos sociétés de communications.Internet est devenu, dans notre vie, en très peu de temps une part de nous-mêmes.Quotidiennement nous nous rendons dans le monde virtuel pour différentes raisons. Nous souhaitons partager avec nos amis réels nos émotions,nos expériences, nos souvenirs sur des réseaux sociaux comme Facebook ou Twitter. Nous cherchons des « bonnes affaires », nous faisons nos courses, nous nous rendons sur des forums virtuels pour « discuter », nous utilisons des messageries en ligne pour continuer des conversations interrompues plus tôt ou encore pour entretenir un lien avec une personne chère qui se trouve éloignée.Certains utilisent Internet pour rencontrer des personnes, pour se faire des amis,vivre une vie normale et réelle dans le monde virtuel. La question de la solitude n’a jamais été aussi présente qu’aujourd’hui, la faute à notre société individualiste qui défait les liens entre les personnes. C’est dans ce contexte qu’Internet apparaît un peu comme un sauveur. Internet offrirait la possibilité de rapprocher les gens,de faire naître de nouvelles relations sociales, de créer des amitiés, de donner la possibilité aux personnes se sentant seules de sortir de la solitude. Mais Internet apporte-t-il réellement une solution au problème de la solitude ? Change-t-il fondamentalement le rapport que les individus vont avoir entre eux à l’avenir ? Quel impact sur les relations sociales réelles et/ou virtuelles qu’ont les individus ? / Hannah Arendt defines solitude according to three different modes, thefirst is called "Solitude" and covers the situations in which we are with ourselves.In philosophy, this ontological dichotomy allows man to become self-conscious,and to dialogue with himself. Solitude allows the formation of thought. Thesecond mode defined by aren't is called the horror. This mode is illustrated by thefact that one can feel very alone in the midst of a crowd. Finally, the last modeexposed by the philosopher corresponds to what it specifies isolated. This modeappears when the person is concerned with the things of the world. This mode hasa political aspect. The person finds himself isolated when the others (with whomshe shares the same concern of the world) turn away from her. From the analysisgiven by Arendt we will put in parallel this distinction of forms of solitudes withour digital overexposure and our profusion of digital relations in our society.The Internet has become, in our life, in a very short time a part ofourselves. Every day we go to the virtual world for different reasons. We want toshare with our real friends our emotions, our experiences, our memories on socialnetworks like Facebook or Twitter. We search for "bargains", shop, go to virtualforums to "chat", use online messaging to continue interrupted conversationsearlier, or maintain a connection with a loved one find distant. Some people usethe Internet to meet people, to make friends, to live a normal and real life in thevirtual world. The question of loneliness has never been more present than it istoday, the fault of our individualistic society that undoes the bonds betweenpeople. It is in this context that the Internet appears a little like a savior. TheInternet offers the opportunity to bring people together, to create new socialrelationships, to create friendships, to give people who feel lonely out of solitude.But does the Internet really solve the problem of loneliness? Does itfundamentally change the relationship that individuals will have with each otherin the future? What impact on the real and / or virtual social relationships thatindividuals have?

Made available in DSpace on 2016-07-27T14:22:00Z (GMT). No. of bitstreams: 1 Thais Ribari Fujioka.pdf: 1770235 bytes, checksum: 5f87973f2e4cb5d23a2712e44ed5b4ce (MD5) Previous issue date: 2009-08-28 / Esta pesquisa tem como objetivo investigar a solidão na relação conjugal e a conjugalidade, a partir da experiência de seis pessoas casadas. O trabalho foi dividido em quatro partes. A fim de introduzir os temas e esclarecer algumas idéias sobre os objetos da pesquisa, a primeira parte trata teoricamente, sobre algumas perspectivas da solidão e depois sobre a conjugalidade, destaca-se também um recorte da história da família e do casamento com o objetivo de contextualizar a construção da experiência do casamento e da família. Na segunda parte do trabalho foi desenvolvido o método utilizado na pesquisa qualitativa de orientação fenomenológica, que visa desvelar os elementos de significados envolvidos na relação dos sujeitos com suas experiências. A pesquisa foi realizada com três casais seis cônjuges por meio de entrevistas semidirigidas. Descreveu-se o momento empírico, o procedimento de análise de dados utilizado com base no método de Gomes (1997). Na terceira parte foram apresentados os resultados, organizados em treze categorias, das quais sete delimitaram estruturas constitutivas e operantes da vida conjugal, e seis delimitaram estruturas desconstrutivas e degradantes da relação conjugal. Na quarta e última parte, foi feita uma reflexão sobre a pesquisa, com base em alguns questionamentos. A conjugalidade é vivida como uma síntese de aspectos negativos e positivos vividos a dois, quais sejam: tolerância, solidariedade, respeito, estima, amizade, respeito, amor conjugal e amor ágape e, ainda, também pela vivência da intolerância, da falta de solidariedade, falta de estima, proteção individualista e falta de amor conjugal. Já a solidão conjugal foi compreendida pela vivência de aspectos negativos e degradantes da vida conjugal como: a intolerância, a falta de solidariedade, a falta de estima, a falta de amor conjugal, atitudes de proteção individual e pela solidão individual vivida no casamento. Assim, a solidão conjugal é resultado de um apanhado de aspectos desconstitutivos que são vividos de forma exasperada na relação a dois e que podem se intensificar por questões individuais de cada um.

Made available in DSpace on 2016-04-28T20:39:19Z (GMT). No. of bitstreams: 1 Dissertacao Luiz Carlos Teixeira Bohrer.pdf: 439532 bytes, checksum: 8f5f4f388056a345bdf2fa0415010e17 (MD5) Previous issue date: 2006-08-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertation considers questioning the ways of experience the solitude preponderant currently, where they configure concepts as lack, melancholy and precariousness, allied to the romantic conception of subjectivity, conferring a negative status to the solitude. Making use of theoretical references of Deleuze, Guattari and Nietzsche, it points at other subjective forms of relating with the solitude, more unfastened forms of the understanding from a weakened human being, victimized. Thus, it deals with this subject as a territory multiple implications, being political, historical, etc., investigating critically. Furthermore, this investigation is articulated with a musical sort spread out in Rio Grande do Sul recognized as melancholic: milonga, that it has the solitude as frequent subject of its songs. Even being recognized of this form, milonga presents variations of perspective on the solitude, what it meets the proposal found in the theoretical references that it is used, serving like a production machine of a solitude wide open to the becoming since the experiences of self intensification / Esta dissertação se propõe a problematizar os modos de vivência da solidão preponderantes na contemporaneidade, em que se configuram conceitos como carência, melancolia e precariedade, aliados à concepção romântica de subjetividade, conferindo um status negativo à solidão. (Justificativa) Fazendo uso de referenciais teóricos de Deleuze, Guattari e Nietzsche, aponta-se para outras formas subjetivas de se relacionar com a solidão, formas estas mais desprendidas da compreensão de um ser humano enfraquecido, vitimizado. (Metodologia) Para tanto, este tema é tratado como um território de implicações múltiplas, sejam elas políticas, históricas, etc., o investigando criticamente. (Hipótese) Além disso, esta investigação se articula com um gênero musical difundido no Rio Grande do Sul e reconhecido enquanto melancólico: a milonga, que tem a solidão como tema freqüente de suas canções. (Resultados) Mesmo sendo reconhecida desta forma, a milonga apresenta variações de perspectiva sobre a solidão, o que entra em consonância com a proposta encontrada nos referenciais teóricos utilizados, servindo como máquina de produção de uma solidão aberta ao devir a partir da intensificação das experiências de si

A solidão é considerada pela psicologia atual como um índice de inadaptação dos indivíduos solitários. A principal tese aqui defendida é a de que a associação simples entre solidão e sofrimento é ideológica, só podendo ser sustentada por uma ciência enrijecida que não leva em conta a história e não está aberta para o conhecimento produzido pela arte. Tendo como base a teoria crítica da sociedade, em especial o pensamento de T. W. Adorno e sua concepção de arte e racionalidade, analisei alguns autores da literatura e da filosofia dos séculos XVIII, XIX e XX, sobretudo aqueles considerados como precursores do romantismo, representantes deste ou grandemente influenciados por ele. Nesse percurso, procurei mostrar como um tipo de solidão, presente na vida desses autores ou em suas obras, como tema ou forma, possui elementos críticos em relação à sociedade em que viviam e, em grande parte, ainda vivemos, assim como elementos utópicos importantes para aqueles interessados na superação desta sociedade baseada na exploração e no privilégio. Tal solidão é a solidão da formação (Bildung, em alemão), um desenvolvimento do individualismo burguês no qual confluem a independência subjetiva e uma sociabilidade mediada: independência subjetiva possível por meio da independência financeira do indivíduo ideal no capitalismo liberal e sociabilidade mediada presente na produção e recepção artísticas / Solitude is considered by current Psychology as an index of inadaptability of lonely individuals. The main thesis defended here is that the simple association between solitude and suffering is ideological, and can only be supported by a rigid science that doesnt take history into account and is not open to the knowledge produced by art. Based on the critic theory of society, especially the thoughts of T. W. Adorno and his conception of art and rationality, I have analyzed some literature and philosophy authors from the 18th, 19th and 20th centuries, notably those considered precursors of Romanticism, its representatives or greatly influenced by it. In this journey, I have tried to show how a type of solitude, present in the life of these authors or in their works, as a topic or in the form, has critic elements in relation to the society they lived and we, somehow, still live, and utopic elements important to those interested in the overcome of this society based on exploitation and privilege. This solitude is the solitude of formation (Bildung, in German), a development of the burgeois individualism in which converge subjective independence and mediated sociability: subjective independence made possible through financial independence of liberal capitalisms ideal individual, and mediated sociability present in the artistic production and reception