Esta pesquisa propõe um estudo da relação homem/meio, ou sociedade/natureza através da revelação dos arquétipos que influenciam tal relação. A tese buscou verificar se as interpretações que os sujeitos fazem do ambiente (relação homem e natureza) são, em sua base, arquetípicas. Tal tese se constrói baseada no conceito de inconsciente coletivo definido por Carl Gustav Jung. Assim, o trabalho objetivou sondar os arquétipos do inconsciente coletivo que formam as opiniões e interpretações da realidade externa, notadamente na interpretação do ambiente (relação homem/meio) dos moradores de Santa Maria, RS. Buscou-se trazer à superfície as imagens arquetípicas e suas respectivas mitologias que filtram as informações do mundo fenomenológico, do mundo vivido. Isso porque se acredita que, embora a maioria da civilização moderna tenha abandonado ritos e mitos ancestrais, estes continuam vivos no inconsciente humano, se processam e se projetam no ambiente. A pesquisa foi conduzida com aplicação de entrevistas semiestruturadas e o auxílio de fotografias (entrevista projetiva) da cidade de Santa Maria, RS. Os dezenove entrevistados são moradores da cidade de Santa Maria, RS, têm idade entre 21 e 69 anos, com escolaridade que variou entre ensino médio incompleto e pós-graduação e responderam à seguinte pergunta: como você vê a relação do homem com a natureza nestas imagens? Os entrevistados foram orientados a responder livremente, podendo fazer associações livres ou elaborar um discurso contextual. Também foram orientados a mencionar imagens ou mitos que conhecessem, caso fizessem alguma associação com as fotografias. A análise de conteúdo foi utilizada para categorizar os discursos em nove categorias e relacionar os arquétipos correspondentes. A pesquisa empírica resultou no levantamento de quatro arquétipos mitológicos cosmogônicos: Paraíso perdido, Gaia, Caos e Apocalipse; e outros três arquétipos mitológicos: hybris, o diabo e a morte. Ademais, treze arquétipos representados pelas lâminas do Tarô de Marselha auxiliaram na categorização e na inferência dos arquétipos nos discursos dos entrevistados. / This research proposes a study of the man / medium, or society / nature through the revelation of the archetypes that influence this relationship. The thesis sought to verify that the interpretations that subjects describe about the environment (man and nature relationship) are, at their base, archetypal. This thesis is built based on the collective unconscious as defined by Carl Gustav Jung. Thus, the study aimed to fathom the archetypes of the collective unconscious that form the opinions and interpretations of external reality, especially in the interpretation of the environment (man / medium) of the residents of Santa Maria, RS. We sought to bring to the surface the archetypal images and their mythologies that filter the phenomenological world's information, the lived world. This is because it is believed that, although most of modern civilization has left ancestral myths and rites, they remain alive in the human unconscious, are processed and protrude into the environment. The research was conducted with application of semi-structured interviews and the aid of photographs (projective interview) of the city of Santa Maria, RS. Were nineteen interviewees are residents of the city of Santa Maria, RS, have between 21 and 69 years with education ranging from incomplete secondary education and graduate and answered the question: how do you see the relationship of man with nature in these images? Respondents were asked to answer freely, make free associations or makes a contextual speech. They were also advised to mention images or myths they knew if they did some association with photographs. The content analysis was used to categorize the speeches in nine categories and list the corresponding archetypes. The empirical research resulted in four cosmogonic mythological archetypes: Paradise Lost, Gaia, Chaos and Revelation; and three mythological archetypes: hybris, the devil and the death. In addition, thirteen archetypes represented by the Tarot of Marseilles figures helped in the categorization and inference about the archetypes in the interviews.

This article aims to put face to face the positions of Deleuze and Lacan in relation to the theories regarding the idea of the Oedipus complex inherited from Freudian psychoanalysis. This confrontation will become manifest by reviewing the concepts of desire, repression and castration, from the point of view of the subject’s relationship with language. In order to achieve this purpose, we will go through thetopological proposals whereby both Deleuze and Lacan render account of that whichis housed outside the signifying logic, the paradigmatic axis of which is precisely the Oedipal Logic, thus forging a cutting-edge work in which the materiality of language, its sonority and texture will acquire relevance to rethink the status of the unconscious itself. / Este artículo pretende poner en tensión las posiciones de Deleuze y Lacan en relación a las teorizaciones relacionadas a la idea del complejo de Edipo herederodel psicoanálisis freudiano. Esta tensión se expresará al revisar los conceptos dedeseo, represión y castración, desde el punto de vista de la relación del sujeto con el lenguaje. Para esto atravesaremos por las propuestas topológicas gracias a las cuales, tanto Deleuze como Lacan, pueden dar cuenta de aquello que se aloja por fuera de la lógica significante, cuyo eje paradigmático es justamente la lógica edípica, para así llegar a forjar un trabajo de frontera en el cual la materialidad del lenguaje, su sonoridad y textura cobraran relevancia para repensar el estatuto mismo del inconsciente.

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2018-07-05T12:54:49Z No. of bitstreams: 2 Dissertação - Rafael José Triches Nunes - 2018.pdf: 2303238 bytes, checksum: 51037903dca1d244c8eaa43673068a91 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-07-05T12:55:19Z (GMT) No. of bitstreams: 2 Dissertação - Rafael José Triches Nunes - 2018.pdf: 2303238 bytes, checksum: 51037903dca1d244c8eaa43673068a91 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-07-05T12:55:19Z (GMT). No. of bitstreams: 2 Dissertação - Rafael José Triches Nunes - 2018.pdf: 2303238 bytes, checksum: 51037903dca1d244c8eaa43673068a91 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-03-15 / It is arduous to determine the reasons that led to the conception of psychoanalysis, but it is possible to affirm that since the conception of the concept of the unconscious, psychoanalysis shows great affinity with the world of Art. The object of this study is street writing, an urban art form that includes several styles such as graffiti and street art, initially seen as vandalism, it undergoes a process of social acceptance in which the inscriptions are authorized or even commissioned. In the course developed in this dissertation, it is possible to problematize the relationship between these two areas of knowledge by taking artistic creation as a product of sublimation, one of the destinies of the drives and, therefore, a witness to the way the unconscious operates. Freud's writings, such as The Interpretation of Dreams and Malaise in Culture, were mainly consulted and also authors outside the psychoanalytic field, such as Rancière. It is worth emphasizing that the concepts of desire, drive and sublimation are placed as the central point of the unconscious creative act. Finally, from a critical analysis of street writing, it is possible to reflect on the relevance of urban inscriptions for the formation of subjectivity, as well as for the formal and informal means of education, especially emancipatory practices. / É difícil precisar as razões que levaram à concepção da psicanálise, mas é possível afirmar que desde a concepção do conceito de inconsciente a psicanálise demonstra grande afinidade com o mundo da Arte. O objeto deste estudo é a escrita de rua, forma de arte urbana que compreende diversos estilos como grafite e pichação, que, após inicialmente terem sido vistos como vandalismo, passam por um processo de aceitação social em que as inscrições são autorizadas ou até mesmo encomendadas. No percurso desenvolvido nesta dissertação, foi possível problematizar a relação entre essas duas áreas do saber tomando a criação artística como produto da sublimação, um dos destinos das pulsões e, portanto, testemunha do modo como opera o inconsciente. Foram consultadas principalmente os escritos de Freud, como A interpretação dos sonhos e O mal-estar na cultura, autores de fora do campo psicanalítico também foram consultados, como Rancière. Vale destacar que os conceitos de desejo, pulsão e sublimação se colocam como ponto central do ato criativo inconsciente. Por fim, a partir de uma análise crítica da escrita de rua, é possível refletir sobre a relevância das inscrições urbanas para os meios formais e informais de educação, sobretudo as práticas emancipatórias.

Esta pesquisa propõe um estudo da relação homem/meio, ou sociedade/natureza através da revelação dos arquétipos que influenciam tal relação. A tese buscou verificar se as interpretações que os sujeitos fazem do ambiente (relação homem e natureza) são, em sua base, arquetípicas. Tal tese se constrói baseada no conceito de inconsciente coletivo definido por Carl Gustav Jung. Assim, o trabalho objetivou sondar os arquétipos do inconsciente coletivo que formam as opiniões e interpretações da realidade externa, notadamente na interpretação do ambiente (relação homem/meio) dos moradores de Santa Maria, RS. Buscou-se trazer à superfície as imagens arquetípicas e suas respectivas mitologias que filtram as informações do mundo fenomenológico, do mundo vivido. Isso porque se acredita que, embora a maioria da civilização moderna tenha abandonado ritos e mitos ancestrais, estes continuam vivos no inconsciente humano, se processam e se projetam no ambiente. A pesquisa foi conduzida com aplicação de entrevistas semiestruturadas e o auxílio de fotografias (entrevista projetiva) da cidade de Santa Maria, RS. Os dezenove entrevistados são moradores da cidade de Santa Maria, RS, têm idade entre 21 e 69 anos, com escolaridade que variou entre ensino médio incompleto e pós-graduação e responderam à seguinte pergunta: como você vê a relação do homem com a natureza nestas imagens? Os entrevistados foram orientados a responder livremente, podendo fazer associações livres ou elaborar um discurso contextual. Também foram orientados a mencionar imagens ou mitos que conhecessem, caso fizessem alguma associação com as fotografias. A análise de conteúdo foi utilizada para categorizar os discursos em nove categorias e relacionar os arquétipos correspondentes. A pesquisa empírica resultou no levantamento de quatro arquétipos mitológicos cosmogônicos: Paraíso perdido, Gaia, Caos e Apocalipse; e outros três arquétipos mitológicos: hybris, o diabo e a morte. Ademais, treze arquétipos representados pelas lâminas do Tarô de Marselha auxiliaram na categorização e na inferência dos arquétipos nos discursos dos entrevistados. / This research proposes a study of the man / medium, or society / nature through the revelation of the archetypes that influence this relationship. The thesis sought to verify that the interpretations that subjects describe about the environment (man and nature relationship) are, at their base, archetypal. This thesis is built based on the collective unconscious as defined by Carl Gustav Jung. Thus, the study aimed to fathom the archetypes of the collective unconscious that form the opinions and interpretations of external reality, especially in the interpretation of the environment (man / medium) of the residents of Santa Maria, RS. We sought to bring to the surface the archetypal images and their mythologies that filter the phenomenological world's information, the lived world. This is because it is believed that, although most of modern civilization has left ancestral myths and rites, they remain alive in the human unconscious, are processed and protrude into the environment. The research was conducted with application of semi-structured interviews and the aid of photographs (projective interview) of the city of Santa Maria, RS. Were nineteen interviewees are residents of the city of Santa Maria, RS, have between 21 and 69 years with education ranging from incomplete secondary education and graduate and answered the question: how do you see the relationship of man with nature in these images? Respondents were asked to answer freely, make free associations or makes a contextual speech. They were also advised to mention images or myths they knew if they did some association with photographs. The content analysis was used to categorize the speeches in nine categories and list the corresponding archetypes. The empirical research resulted in four cosmogonic mythological archetypes: Paradise Lost, Gaia, Chaos and Revelation; and three mythological archetypes: hybris, the devil and the death. In addition, thirteen archetypes represented by the Tarot of Marseilles figures helped in the categorization and inference about the archetypes in the interviews.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / as marcas linguÃsticas do atravessamento do Outro no fio discursivo, tomando como critÃrios as heterogeneidades definidas por Authier-Revuz (1982) como constitutiva e mostrada, esta se subdividindo em mostrada marcada e mostrada nÃo-marcada. Trava-se uma discussÃo em torno do esquema proposto pela autora, com vistas a repensar a discretizaÃÃo das modalidades de heterogeneidade constitutiva, a saber, a constitutiva, em oposiÃÃo à mostrada, de modo a incluir fenÃmenos de natureza nÃo estritamente formal entre os fatos de linguagem tidos como nÃo-marcados, como à o caso do atravessamento do inconsciente no fio discursivo, ampliando, assim, o leque de marcaÃÃes. Para argumentar em favor dessa âaberturaâ para uma outra cena discursiva, recorreu-se a processos de referenciaÃÃo, que podem desempenhar o papel de eficientes marcadores discursivos, sem que, para tanto, precisem vir acompanhados de indicadores formais (como propÃe AUTHIER-REVUZ, 1982), que assinalem convencionalmente essa marcaÃÃo. Pretende-se, pela anÃlise da cadeia significante, analisar nÃo apenas a construÃÃo de significados, como afirmava Lacan (1990), mas tambÃm, e necessariamente, a elaboraÃÃo de referentes. Do ponto de vista psicanalÃtico, sempre haverà marcas linguÃsticas, diversificadas que sejam, pois as âmarcasâ nÃo sÃo, ou nÃo sÃo apenas, as que o enunciador percebe, ou supÃe perceber, mas aquelas que se destacam sob a forma de um sobressalto na fala, ou de um tropeÃo. Utilizou-se como exemplÃrio a interaÃÃo das novas formas de comunicaÃÃo que se realizam atravÃs da mÃdia eletrÃnica, que podem ser encontradas, por exemplo, nos bate-papos virtuais, daà a importÃncia de se analisar a evoluÃÃo dos referentes, na medida em que eles se prestam à construÃÃo dos vÃrios sentidos de um texto. Acredita-se que o referente ofereÃa pistas suficientemente plausÃveis para, atravÃs dele, alcanÃar as marcas de heterogeneidades na enunciaÃÃo do sujeito / The main goal of this study is to analyze the linguistic marks of the Other in the discourse thread through the interpretative process. The criteria used are the heterogeneities, such as defined by Authier-Revuz (1982) as constitutive and shown. According to the author, the shown heterogeneity can be marked and unmarked. I discuss the scheme proposed by the author, with the aim of rethinking the discretization of the modalities of constitutive heterogeneity, i.e., constitutive in opposition to shown heterogeneity, including phenomena, which are not strictly formal among the facts of language taken as unmarked, as it is the case of the unconscious leaks through the discursive thread. To argue in favor of this âopeningâ to another discourse scene we resort to referentiation processes. Those can act as efficient discourse markers with no need of formal indicators (according to AUTHIER-REVUZ, 1982). By an analyzes of the signifying chain we intend not only to investigate the construction of meanings, as stated in LACAN (1990), but also and necessarily the construction of referents. From the psychoanalytic point of view there are always linguistic marks, even if they are diversified, because the âmarksâ are not, or are not just, those the utterer realizes or supposes to realize, they can also reveal themselves in a gap in the speech or in an hesitation. Interactions in the new forms of communication emerged from the electronic media, such as the chats, were used as a collection of examples. Hence the importance of analyzing the elaboration of referents, since they serve to construct the various meanings of a text. We argue that the referent presents clues, which are plausible enough to reach the marks of heterogeneities in the speech of the subject

Este trabalho visa problematizar a noção de singularidade na psicanálise lacaniana. Embora não seja propriamente um conceito, tampouco um termo recorrente na obra de Freud, ganha destaque especial em Jacques Lacan e em seus comentadores. Foi o que pudemos verificar quando focalizando o tema da direção do tratamento, realizamos uma leitura crítica do uso dessa noção tanto na obra de Lacan como na de seus seguidores de diversas escolas. Escolhemos circunscrever nossa reflexão ao campo da direção do tratamento que se articula intimamente ao tema da ética da clínica lacaniana. Isso não significa que abandonamos discussões epistemológicas da singularidade, pois sabemos que é necessário manter um tensionamento entre clínica e epistemologia. Lacan importou da matemática e da filosofia suporte teórico para pensar a singularidade em psicanálise, portanto, acompanharemos algumas dessas importações, nos debruçando fundamentalmente em suas consequências para a clínica psicanalítica. Como não há explicitamente uma teoria da singularidade em Lacan, tentamos extrair na rede conceitual de sua obra uma abordagem possível do termo, prevenidos de que, ao fazermos um emprego idealizado e impreciso da noção de singularidade na direção do tratamento psicanalítico, poderíamos incorrer em um problema ético. Há duas tendências mais comuns que nos levam a esse problema: a imaginarização da noção de singularidade e a negativização do termo. Assim, para afastarmos o risco de tomar a singularidade como um ideal psicanalítico (e cientes de que há um forte empuxo nesse sentido), não podemos essencializar essa noção nem descontextualizar o que nomeamos como singular. O que é singular se inscreve num tempo, num espaço e, portanto, num laço social. A singularidade nega e ao mesmo tempo faz existir o universal e o particular, por isso está em permanente articulação com estes. A ideia da singularidade como um jogo de forças que opera durante todo o tratamento, nos parece mais interessante do que a aposta na singularidade como critério de cura. Tal jogo é instaurado pela evanescência do inconsciente que emerge como pulsação na passagem entre os significantes ou nos lapsos de sentido. A singularidade seria uma expressão para se referir ao movimento de tensionamento entre o discurso coerente do paciente e a emergência do inconsciente. Dessa forma, pode se presentificar durante todo o processo do tratamento e não apenas no seu final. Pode ser uma experiência de curta duração, embora seus efeitos também possam ser duradouros. Há várias noções usadas por Lacan para falar da emergência do inconsciente na clínica: equívoco, ato falho, o encontro faltoso (tique), entre outras. No dia-a-dia de nossa atividade clínica, presenciamos como cada paciente subjetiva seu mal-estar ou ainda como cada um faz para lidar com sua divisão subjetiva e com suas contradições. Se estamos nessa esfera, sobre como cada um se vira com o próprio mal-estar, não falamos de singularidade e sim de subjetivações particulares. Assim, se seguirmos a proposta lacaniana de distinguir o singular do particular, circunscreveremos as diversas possibilidades subjetivas de resposta à castração, a uma ordem de particularidade. A nosso ver, a diversidade subjetiva não é menos importante que a emergência do singular num tratamento. É o que um sujeito pode fazer em termos de experiência subjetiva. O papel da singularidade é desencadear o jogo entre particular (articulações significantes e modalidades de subjetivação específicas) e universal (ordem simbólica como um sistema aberto) / This work aims to discuss the idea of uniqueness in Lacanian psychoanalysis. While not exactly a concept, either a recurring term in Freuds work, uniqueness earns special emphasis on Jacques Lacan and his commentators. Thats what we saw when, focusing on the theme of the direction of the treatment, we conducted a critical analysis of the use of this idea both in Lacans work as in his followers from different schools. We chose to circumscribe our thinking to the field of direction of the treatment, which is linked closely to the issue of ethics of Lacanian clinic. This does not mean that we abandoned epistemological discussions of the uniqueness because we know that it is necessary to maintain a tensioning between clinical and epistemology. Lacan imported from mathematics and philosophy a theoretical support to think the uniqueness in psychoanalysis, therefore, we will follow some of these imports addressing fundamentally its consequences for the psychoanalytic clinic. As there is not explicitly a theory of uniqueness in Lacan, we tried to pull from the conceptual network of his work a possible approach of the term, warned that when doing an idealized and inaccurate use of the idea of uniqueness in the direction of psychoanalytic treatment, we could incur in an ethical issue. There are two common trends that could lead us to this problem: the imaginarization of the idea of uniqueness and the negativation of the term. So, to move away from the risk of taking the uniqueness as a psychoanalytic ideal (and aware that there is a strong thrust in that direction), we can not essentialize this idea or decontextualize what we name as unique. What is unique is inscribed in time, in space and, therefore, a social bond. The uniqueness denies and at the same time makes real the universal and the particular, therefore it is in permanent liaison with these concepts. The idea of uniqueness as a game of forces that works throughout the treatment seems more interesting than the emphasis on the uniqueness as a criteria for cure. This game is set up by the evanescence of the unconscious, emerging as pulsation in the passage between the signifiers or in the lapses of sense. The uniqueness would be an expression to refer to the movement of tensioning between the patients coherent speech and the emergence of the unconscious. Thus, the uniqueness can be present throughout all the treatment process, not just at its end. It may be a short-term experience, although its effects can also be long lasting. There are several concepts used by Lacan to speak of the emergence of the unconscious in the clinic: mistake, parapraxis, the lacking encounter (tiquê), among others. In our daily clinical activity, we witness how each patient subjective its malaise or yet how each one deals with his subjective division and his contradictions. If we are in this sphere, talking about how each one deals with their own malaise, we do not speak of uniqueness, but of particular subjectivities. So, if we follow Lacans proposal to distinguish the uniqueness from the particular, we will circumscribe the several subjective possibilities of response to castration, to a particular order. In our view, the subjective diversity is not less important than the emergence of the uniqueness on a treatment. Its what a man can do in terms of subjective experience. The role of uniqueness is to trigger the game between particular (significant joints and specific modalities of subjectivation) and universal (symbolic order as an open system)

La Psychologie admet que la volonté puisse être posée comme un point de vue particulier de la vie consciente. Certes, elle est intimement liée à toute la nature de la vie consciente dans des actions synthétiques du vouloir. Mais, si la volonté consciente est l’expression la plus nette de la synthèse, et si d’autre part, la synthèse est une activité, une fonction, nous sommes en droit de penser qu’elle contient dans son essence une part inconsciente. La Volonté est un concept tragique, dans le sens où elle confronte le Sujet avec l’impossible. Elle désigne la part la plus intime du sujet, ce qu’il y a de plus subjectif. En effet, elle n’est pas intégralement délibérative, dans le cas où elle s’articule au symptôme, elle est liée non à la sélection des possibles, mais à l’instauration d’un impossible. Elle est liée à des points de lacune de la structure du sujet, à des points d’interruptions de la répétition dont le Sujet n’a pas conscience. La volonté est le vecteur du désir, il peut y avoir une articulation du désir à la volonté sans pour autant que la volonté soit le Désir. Partant de ces hypothèses nous défendrons l’idée qu’il y a donc des règles et des mécanismes, des processus psychiques qui régissent ce fonctionnement permettant de fait de lui octroyer une assise inconsciente. / The Psychology admits that the will can be raised as a particular point of view of conscious life. It is, of course, intimately connected with the whole nature of conscious life in some synthetic actions of the will. Thus, if the conscious will is the clearest expression of synthesis, and if, on the other hand, synthesis is an activity, a function, we are entitled to deliberate that it deeply encloses an unconscious part. The Will is a tragic concept, in the sense that the Subject faces the impossible. The Will designates the most intimate part of the subject, so the most subjective one. It is not fully deliberative indeed, in the sense that it is anchored to the symptom, it is not related to the selection of the possible, but to the establishment of an impossible. It is connected with some lacunae in the subject’s structure, with some break points of reiteration whose Subject is unaware. The will is the vector of the desire. There may be an articulation of the desire to the will, without implying the will being the Desire. Starting from these hypotheses, we will defend the idea that there are rules and mechanisms, psychic processes that govern this functioning allowing us to grant it an unconscious basis.

Visual information can be processed by humans both consciously and unconsciously. Under conscious conditions the humans are aware of the input, and thus can process it according to their goals. However in unconscious conditions participants remain unaware of the input, as evident from their chance accuracy when judging about the input. It has been shown that although participants may not consciously perceive subliminal input, the input can be processed automatically. Masked priming is an experimental paradigm to investigate unconscious visual processing. In this paradigm the input is presented for a very brief duration, often temporally sandwiched between a pre- and a post-mask. In this thesis, I and we mostly applied the masked-priming paradigm to study human unconscious visual processing using words and face images as input. We conducted five studies to understand unconscious visual processing and compare it with conscious processing. Our first study is about the accurate measurement of the visibility of subliminally presented visual input. In the second study, we provide a test-case for the embodied cognition theory using subliminal words. The third study is concerned with conflict control under aware and unaware conditions. In our fourth study, we tried to understand the role of subcortical structures in subliminal face processing. The fifth study is concerned with relations between space and valence priming effects. Together our findings further the understanding of unconscious and conscious visual processing.

Nous voudrons étudier la relation entre Tao Te King et la théorie de Jacques Lacan en passant par La Chose de Martin Heidegger. Nous comparons d’abord ce que Lao Zi a dit sur le Tao avec la théorie de la Chose dans la psychanalyse lacanienne. Ensuite nous discutons le rapport de l’Un venu du Tao chez Lao Zi avec la théorie du signifiant chez Lacan. Dans la partie principale de cette thèse, nous parlons de la relation entre l’objet taoïque et l’objet (a) chez Lacan par l’intermédiaire de la théorie lacanienne de l’angoisse. A la fin de cette thèse, nous parlons d’abord du désir et de l’acte taoïque, et puis leurs relations avec le pur désirant et l’acte chez Lacan. En basant sur ces hypothèses, nous concluons d’abord qu’il n’y pas de l’Inconscient chinois et que Lacan nous apprend une autre méthode afin de déchiffrer ce que Lao Zi a dit dans le Tao Te King / We would like to study the relationship between Tao Te Ching and Jacques Lacan's theory through Martin Heidegger's Thing. We first compare what Lao zi said about the Tao with the theory of the Thing in Lacanian psychoanalysis. Then we discuss the report of the One of the Tao in Lao zi with the theory of the signifier in Lacan. In the main part of this thesis, we talk about the relationship between the taoic object and the object (a) in Lacan through the Lacanian theory of anxiety. At the end of this thesis, we speak first of the desire and the taoic act, and then their relations with the pure desire and the act in Lacan. Based on these assumptions, we conclude first that there is no Chinese Unconscious and that Lacan teaches us another method in order to decipher what Lao zi said in the Tao Te Ching.

Indiana University-Purdue University Indianapolis (IUPUI) / The purpose of this research was to investigate the social and cultural constructions of leadership and how search committee members evaluate candidates for leadership positions. Moreover, how they conceptualize, measure, and evaluate leadership potential of candidates. To explore this issue, the following research questioned were answered: How do members of an executive search committee construct their views of leadership?; In what ways do the individual, social, and cultural constructions of leadership held by search committee members influence behaviors and outcomes of a search committee? In this study, I investigated how members of a search committee constructed their views of leadership and in turn how this influenced the search process for an executive leader. In order to explore this issue, this study is approached through the constructivism paradigm and informed by critical inquiry, using case study methodology. I followed one executive search process from the charge meeting until the committee made its recommendation to the hiring authority. The unit analyzed in this search employed a leadership competency model and tools which mapped to this model, in an effort to mitigate the influence of bias. I used semi-structured interviews with committee members to understand their views on leadership. I supplemented interviews with observations and document analysis as means of collecting data for the study. Three findings emerged through data analysis: the role of background and identity on views of leadership, the influence of personal and societal constructions of leadership on individual behaviors and search outcomes, and the application or utility of using a leadership competency model. Through my findings, I demonstrated how individual’s background and identity shaped their perceptions of what it meant to be a leader. Additionally, how they rated and talked about candidates matched their individual views about leadership rather than the leadership competency model they were asked to use. More specifically, analysis illuminated that minoritized search committee members had drastically different beliefs about leadership and experiences serving on the search committee. I concluded the study by outlining implications for policy, future practice, and future research, including offering a conceptual framework and tools for an equity-minded search process.