This paper investigates the phenomenon of digital vision boards on the platform Landing, focusing on their alignment with postfeminist media culture and the empowerment narratives of neoliberal principles. Through a discourse analysis of vision boards and user interviews, the study explores the values and behaviours within this digital subculture. Drawing on Foucault's "technologies of the self" and Lauren Berlant’s “women’s intimate publics” the research reveals how vision boards have evolved into tools for shaping identity and aspirations in a postfeminist media culture.

This project examines how the confluence of nineteenth-century England’s educational reform, periodical literature, and scientific community growth contributed to a public dialogue between science and spiritualism that positioned the two as antithetical. I argue that this media-borne dialogue entrenched in the public consciousness a scientific domain claiming authority through masculinized, exclusionary language that effectively enclosed knowledge within objective measurement, while dismissing spiritualist notions of embodied knowledges based in affect. In doing so, I locate the under-recognized bridge between the printed medium of the debate itself and its durable influence on public discourse, occurring as it did at precisely the moment to best influence the broadest public. The first chapter examines the confluence of educational reform, burgeoning print culture, and rising science professionalization that formed the ideal delivery platform for the promulgation of a cultural narrative pitting objective knowledge against the subjective. The second chapter examines contemporary newspaper and journal articles to find science repeatedly metaphorized as solid ground, “objective”, and masculinized, while spiritualism is shadowy, irrational, and feminized. Metaphors of light and landscape recur from both sides, with spiritualist voices further claiming unquantifiable and communal experience as of equal value to the material “useful knowledge” privileged by science and institutional schooling. The final chapter analyzes texts from George Eliot, Robert Louis Stevenson, Marie Corelli, and Richard Marsh for representations of science, scientists, and those deemed outside their circles. There I discern a reflection of the media debate that finds unexpected – if unsettling – compatibilities between spiritualism and science, rejecting the alleged incompatibility of objective and subjective knowledge. All the texts speculate as to the parameters of human physical and mental life, but notably, none resolve the argument. / Dissertation / Doctor of Philosophy (PhD) / This project examines the ways nineteenth-century England’s educational system, periodical literature, and growing science community contributed to a public dialogue between science and spiritualism. The knowledge and practices privileged by science were repeatedly framed as more valuable than, and irreconcilable with, the subjective, personal knowledges of spiritualism, which posited a spiritual human self beyond the limits of the material body. This paper uses examples from contemporary newspaper and journal articles to study the dialogue between science and spiritualism, and finds science metaphorized as solid ground, “objective”, and masculinized, while spiritualism is shadowy, irrational, and feminized. These positions became entrenched enough in the public mind to affect the era’s speculative fiction, but in analyzing texts from George Eliot, Robert Louis Stevenson, Marie Corelli, and Richard Marsh, the author also finds an embrace of science and spiritualist themes as sometimes compatible, blurring the simple “sides” of the media conversation.

Spiritualism was a popular cultural movement that flourished in the late-19th century across the United States and eventually Europe. While there were many facets of its philosophy, the primary conviction behind Spiritualism was that spirits of the dead could communicate with the living through human mediums. Although this basic definition of Spiritualism is virtually uncontested in contemporary scholarship, the cultural causes of the movement remain a highly debated topic. Historians have proposed a variety of theories for Spiritualism's inception, but none have yet to explore the economic motivations behind the movement. Spiritualism was, in fact, a vital commercial enterprise that spurred entrepreneurial and consumption opportunities for thousands of nascent capitalists. During the movement's prime, a host of Spiritualist merchandise was mass produced and marketed, including talking boards, spirit photographs, séances, and planchettes. Together, these products were produced and consumed in what became an "economy of the supernatural"--a thriving industry based on the desire to communicate with deceased humans. Through analysis of product advertisements and opinions raised about the issue found in mass media, this thesis will demonstrate that economic motivation was behind every aspect of Spiritualist practice. No part of the movement was left untouched by the desire for financial gain. Furthermore, this thesis argues that while various cultural forces influencing Spiritualism would diminish over time, the movement was able to sustain itself through the development of an economy of supernatural products and services, many of which continue to be produced to this very day. / History

Texas Pararnormalists mixes participatory and observational styles in an effort to portray a small community of paranormal practitioners who live and work in and around North Texas. These practitioners include psychics, ghost investigators, and other enthusiasts and seekers of the spirit world. Through the documentation of their combined perspectives, Texas Paranormalists renders a portrait of a community of outsiders with a shared belief system and an unshakeable passion for reaching out into the unknown.

Part 2 of the present paper delineates the position of the Holy Spirit (respectively of pneumatology) in the history of the church! of theology in general as well as in the present missiology in particular. Some aspects in the work of the Holy Spirit which are relevant to mission are named separately and explained. Part 3 looks at the example of the revival among the Mennonites in Southern Russia around 1860. Therefore, first the early Anabaptists of the 16th century are described in their relation to the Holy Spirit. After this, the relation of the Mennonites in Russia to the Holy Spirit (mainly in the events around the revival of 1860) is depicted. Positive and negative results of the revival are shown. Part 4 combines the results of the previous parts of the paper and shows (in eight points) a wholesome and balanced way of mission and church for bapto - mennonite churches of today. / Christian Spirituality, Church History & Missiology / (M. Th. Missiology))

Claudel, Yeats et Hofmannsthal définissent la création poétique comme une pratique spirituelle. Tous trois écrivent, autour de l’année 1900, des textes théoriques donnant pour procédés fondamentaux de l’écriture poétique le symbole et le rythme. L’étude des notions de vision et de symbole dans leur système de pensée spirituelle révèle le fait que cette expérience de la vision, qui se définit en grande partie comme une vision symbolique du monde terrestre, constitue à leurs yeux la source de la création poétique. L’œuvre poétique est ainsi conçue comme le fruit de la vision symbolique et comme un moyen de la faire partager au récepteur. Les pratiques poétiques du symbole et du rythme chez Yeats, de la métaphore et de l’ïambe chez Claudel, de l’image et du rythme chez Hofmannsthal, acquièrent ainsi un sens d’ordre spirituel. L’étude de la conception du langage propre à chacun des auteurs et l’examen détaillé de quelques textes – tirés de La Mort et le Fou, La Mort du Titien, Électre, de La Cantate à trois voix, Tête d’Or, et de Cathleen ni Houlihan et Le Seuil du palais du roi – permet de déterminer les modalités de l’application pratique de leurs principes théoriques d’écriture poétique. / Claudel, Yeats and Hofmannsthal define poetical creation as a spiritual practice. Around year 1900, the three of them wrote theoretical texts in which they pointed out the use of symbol and rhythm as fundamental procedures to poetical writing. The study of notions such as vision and symbol in their system of poetical thinking reveals that the very experience of vision, which largely defines itself as a symbolic vision of the earthly world, is the source of poetical creation. The poetical work is therefore thought as both the fruit of a symbolic vision and a means of sharing with the reader. The poetical practices of symbol and rhythm in Yeats, of metaphore and iambus in Claudel, of image and rhythm in Hofmannsthal thus acquire a meaning within the spiritual range. The study of each of these authors’ particular language conception, together with a detailed examination of some texts from Der Tor und der Tod, Der Tod des Tizian, Elektra, La Cantate à trois voix, Tête d’Or, Cathleen ni Houlihan and The King’s Threshold, allow us to bring out links between their theoretical principles and their poetical writing.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-07T12:24:45Z No. of bitstreams: 1 Maria Emilia Martins Pinto Schuck.pdf: 1805026 bytes, checksum: 8cc27003cbb25f1f61504f15d30a51c3 (MD5) / Made available in DSpace on 2018-11-07T12:24:45Z (GMT). No. of bitstreams: 1 Maria Emilia Martins Pinto Schuck.pdf: 1805026 bytes, checksum: 8cc27003cbb25f1f61504f15d30a51c3 (MD5) Previous issue date: 2018-09-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The objective of this Dissertation is to analyze Brazilian anticlericalism in the newspaper A Lanterna (1901-1935). We understand that this newspaper was the main representative of the anti-clerical movement and it was widely publicized throughout Brazil in the 20th century. This only occurred mainly due to anticlerical leagues, Masonic strongholds, Kardecist spiritists and anarchists. Brazilian anticlericalism presented specific characteristics differentiated, for example, from French anticlericalism. We started with the hypothesis that Brazilian anticlericalism in the newspaper A Lanterna was much more religious than political, because through the analysis of the discourse contained in the newspaper we were able to identify elements of attack on clerics of a moral and dogmatic order. In addition, the social space was a field of contention for other religions in the context of the transition from monarchy to the Brazilian Republic. The process of laicization that began in the Constitution of 1891 and boosted the anticlerical Brazilian movement. We can observe that until the mid-1930s the religious clash was intense, characterized by various forms of contestation of the influence of the Catholic Church in the Brazilian public space / O objetivo desta Dissertação é analisar o anticlericalismo brasileiro no jornal A Lanterna (1901-1935). Entendemos que este jornal foi o principal representante do movimento anticlerical e teve larga divulgação por todo o Brasil no século XX. Isto somente ocorreu devido principalmente às ligas anticlericais, redutos de maçons, espiritas kardecistas e anarquistas. O anticlericalismo brasileiro apresentou características especificas diferenciado, por exemplo, do anticlericalismo francês. Partimos da hipótese de que o anticlericalismo Brasileiro no jornal A Lanterna, foi muito mais de cunho religioso do que político, pois através da análise do discurso contido no jornal conseguimos identificar elementos de ataque aos clérigos de ordem moral e dogmática. Além disso, o espaço social foi campo de disputa por outras religiões no contexto de transição da monarquia para a Republica Brasileira. O processo de laicização que se iniciou na Constituição de 1891 e impulsionou o movimento anticlerical Brasileiro. Podemos observar que até meados da década de 30 o embate religioso era intenso, caracterizado por diversas formas de contestação da influência da Igreja Católica no espaço público brasileiro

nÃo hà / Anseios por fazer do Brasil uma naÃÃo impulsionaram a formaÃÃo de setores mÃdios intelectualizados capazes de conduzir o ideal formativo humano necessÃrio ao chamado projeto civilizatÃrio brasileiro no sÃculo XIX. A historiografia brasileira registra, para o perÃodo, diversos casos e aÃÃes de intelectuais e grupos, que coadunam bem com o que se pode chamar de exercÃcio intelectual como atitude polÃtica. Mas, hà casos em que o exercÃcio intelectual configurava-se tambÃm como atitude eminentemente educativa, dado que o ideal de nacionalidade perseguido era impresso pelos cÃdigos civilizatÃrios somente alcanÃÃveis pelos processos formativos, sendo estes a imprensa ou a escola. Notemos que o perÃodo do qual tratamos, aqui delimitado a partir de fins da RegÃncia, registra diversas forÃas que se contrapunham. Dentre aquelas pautadas nas novas ideias cujos matizes se encontravam na IlustraÃÃo, ressaltamos a vertente romÃntica fortemente influenciada pelo Espiritualismo EclÃtico, corrente filosÃfica francesa estabelecida por Victor Cousin. Intelectuais romÃnticos brasileiros, advogando a defesa das ideias cousinianas puderam estabelecer um debate com o tradicionalismo alegando a necessidade de construÃÃo da PÃtria, a partir da instituiÃÃo de sua educaÃÃo, sua cultura, incluindo-se aà a literatura, notadamente a poesia, e, principalmente, de sua histÃria. Pode-se dizer, portanto, que alguns desses intelectuais delegaram a si mesmos uma missÃo social e pedagÃgica porque, no referido projeto de pÃtria, tinham nÃtida a compreensÃo da necessidade de forja do novo homem com uma nova mentalidade, desenredada da mentalidade colonialista. Desenvolveram, portanto, a figura do intelectual educador bem caracterizado como escritor de missÃo. Diversos foram os intelectuais e suas defesas, porÃm, sabe-se que o ideal de educaÃÃo romÃntica, pautada no Espiritualismo EclÃtico, fez parte da tÃnica e dos desejos de todos que se lanÃaram nessa missÃo. O poeta e folclorista Juvenal Galeno, com sua literatura, em forma de canÃÃes populares, està muito bem caracterizado como o intelectual que compartilhou dessa mentalidade e que, portanto, fez da literatura sua missÃo educadora. / Anxieties for making Brazil a nation have boosted the formation of intellectualized middle sectors capable of conducting the human formative ideal necessary for the so - called Brazilian civilizational project in the nineteenth century. The Brazilian histori ography records, for the period, several cases and actions of intellectuals and groups, which go well with what can be called an intellectual exercise as a political attitude. But there are cases in which the intellectual exercise was also an eminently edu cational attitude, given that the ideal of nationality pursued was imprinted by the civilizational codes only achievable by the formative processes, being these the press or the school. It should be noted that the period we are dealing with, here delimited from the ends of the Regency, registers several opposing forces. Among those based on the new ideas whose nuances were in the Illustration, we emphasize the romantic side strongly influenced by the Eclectic Spiritualism, French philosophical current estab lished by Victor Cousin. Brazilian romantic intellectuals, advocating the defense of Cousin's ideas, were able to establish a debate with traditionalism, alleging the need to construct the homeland, from the institution of its education, its culture, inclu ding literature, notably poetry, and, above all, , Of its history. It can be said, therefore, that some of these intellectuals delegated to themselves a social and pedagogical mission because in the said project of country they had a clear understanding of the forging of the new man with a new mentality, unraveled from the colonialist mentality. They developed, therefore, the figure of the intellectual educator well characterized like writer of mission. Many were the intellectuals and their defenses, howeve r, it is known that the ideal of romantic education, based on Eclectic Spiritualism, was part of the tonic and desires of all who launched this mission. The poet and folklorist Juvenal Galeno, with his literature, in the form of popular songs, is very well characterized as the intellectual who shared this mentality and who, therefore, made of literature its educative mission.

My dissertation, Feminine Subjectivity and Discourses of Modernity in Puerto Rico and Brazil (19th and 20th century), explores the construction of modern feminine subjectivities during the social, cultural and industrial modernization of Puerto Rico and Brazil throughout the 19th century. With this investigation I analyze, from the perspective of gender studies and recent analyses of modernity, the construction of the idea of "woman" that derived from marginal discourses focused on notions of progress. For this purpose, I will analyze the works of the following writers from Puerto Rico: Alejandro Tapia y Rivera (1826-1882) and Ana Roqué de Duprey (1853-1933), and from Brazil: Joaquim M. Machado de Assis (1839-1908) and Julia Lopes de Almeida (1862-1934). Studying these writers and their literary production, I will be able to contribute to current debates on how modernization generates new forms of feminine subjectivity. Moreover, these new forms rearrange and transform the process of modernization from a feminine perspective. This approach is essential to the understanding of the cultural production of the modern woman within one of the more complex periods of Latin America's history. In the first part of the dissertation, I explore the novels of Tapia y Rivera and Machado de Assis. These writers present different aspects of spiritualism regarding women. With the work of these two male intellectuals, I will focus on how spiritualism influences femininity while simultaneously participating in new economic forms. In the second part, with the novels of Roqué de Duprey and Lopes de Almeida, I study the dynamics between rural and urban zones and how this impacts the configuration of gender. As a result of these processes of modernization, a modern feminine subjectivity emerged, yet it was one that did not necessarily share the new social and cultural ideals of progress. On the contrary, this subjectivity combined traditional cultural patterns with new ones. This contradiction generates different visions of modernity than that proposed by intellectuals and politicians. This shows how, in Puerto Rico and Brazil, the role of women in modernity allows for new interpretations in this period of crisis and national changes. / text

ANDRADE FILHO, João Batista. Juvenal Galeno e suas canções populares: reflexo do propósito educacional romântico sob os auspícios do espiritualismo eclético (1836 – 1889). 2016. 220f. - Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2016. / Submitted by Gustavo Daher (gdaherufc@hotmail.com) on 2017-01-26T11:16:30Z No. of bitstreams: 1 2016_tese_jbandradefilho.pdf: 7823619 bytes, checksum: 89aec16a4acda87a4f523f4c7740215a (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2017-01-30T12:36:17Z (GMT) No. of bitstreams: 1 2016_tese_jbandradefilho.pdf: 7823619 bytes, checksum: 89aec16a4acda87a4f523f4c7740215a (MD5) / Made available in DSpace on 2017-01-30T12:36:17Z (GMT). No. of bitstreams: 1 2016_tese_jbandradefilho.pdf: 7823619 bytes, checksum: 89aec16a4acda87a4f523f4c7740215a (MD5) Previous issue date: 2016 / Anxieties for making Brazil a nation have boosted the formation of intellectualized middle sectors capable of conducting the human formative ideal necessary for the so - called Brazilian civilizational project in the nineteenth century. The Brazilian histori ography records, for the period, several cases and actions of intellectuals and groups, which go well with what can be called an intellectual exercise as a political attitude. But there are cases in which the intellectual exercise was also an eminently edu cational attitude, given that the ideal of nationality pursued was imprinted by the civilizational codes only achievable by the formative processes, being these the press or the school. It should be noted that the period we are dealing with, here delimited from the ends of the Regency, registers several opposing forces. Among those based on the new ideas whose nuances were in the Illustration, we emphasize the romantic side strongly influenced by the Eclectic Spiritualism, French philosophical current estab lished by Victor Cousin. Brazilian romantic intellectuals, advocating the defense of Cousin's ideas, were able to establish a debate with traditionalism, alleging the need to construct the homeland, from the institution of its education, its culture, inclu ding literature, notably poetry, and, above all, , Of its history. It can be said, therefore, that some of these intellectuals delegated to themselves a social and pedagogical mission because in the said project of country they had a clear understanding of the forging of the new man with a new mentality, unraveled from the colonialist mentality. They developed, therefore, the figure of the intellectual educator well characterized like writer of mission. Many were the intellectuals and their defenses, howeve r, it is known that the ideal of romantic education, based on Eclectic Spiritualism, was part of the tonic and desires of all who launched this mission. The poet and folklorist Juvenal Galeno, with his literature, in the form of popular songs, is very well characterized as the intellectual who shared this mentality and who, therefore, made of literature its educative mission. / Anseios por fazer do Brasil uma nação impulsionaram a formação de setores médios intelectualizados capazes de conduzir o ideal formativo humano necessário ao chamado projeto civilizatório brasileiro no século XIX. A historiografia brasileira registra, para o período, diversos casos e ações de intelectuais e grupos, que coadunam bem com o que se pode chamar de exercício intelectual como atitude política. Mas, há casos em que o exercício intelectual configurava-se também como atitude eminentemente educativa, dado que o ideal de nacionalidade perseguido era impresso pelos códigos civilizatórios somente alcançáveis pelos processos formativos, sendo estes a imprensa ou a escola. Notemos que o período do qual tratamos, aqui delimitado a partir de fins da Regência, registra diversas forças que se contrapunham. Dentre aquelas pautadas nas novas ideias cujos matizes se encontravam na Ilustração, ressaltamos a vertente romântica fortemente influenciada pelo Espiritualismo Eclético, corrente filosófica francesa estabelecida por Victor Cousin. Intelectuais românticos brasileiros, advogando a defesa das ideias cousinianas puderam estabelecer um debate com o tradicionalismo alegando a necessidade de construção da Pátria, a partir da instituição de sua educação, sua cultura, incluindo-se aí a literatura, notadamente a poesia, e, principalmente, de sua história. Pode-se dizer, portanto, que alguns desses intelectuais delegaram a si mesmos uma missão social e pedagógica porque, no referido projeto de pátria, tinham nítida a compreensão da necessidade de forja do novo homem com uma nova mentalidade, desenredada da mentalidade colonialista. Desenvolveram, portanto, a figura do intelectual educador bem caracterizado como escritor de missão. Diversos foram os intelectuais e suas defesas, porém, sabe-se que o ideal de educação romântica, pautada no Espiritualismo Eclético, fez parte da tônica e dos desejos de todos que se lançaram nessa missão. O poeta e folclorista Juvenal Galeno, com sua literatura, em forma de canções populares, está muito bem caracterizado como o intelectual que compartilhou dessa mentalidade e que, portanto, fez da literatura sua missão educadora.