Made available in DSpace on 2016-08-10T11:07:30Z (GMT). No. of bitstreams: 1 ANNA CLAUDIA PASSANI FERREIRA.pdf: 2440673 bytes, checksum: c3e9303192e41a97e99eafbdce2c08f0 (MD5) Previous issue date: 2009-12-17 / Cette dissertation a le but de montrer que la transcendence a une importance spéciale dans la constitution et dans la manifestation de la poésie, et por examiner cett importance, le point de départ est Adélia PRADO (1935...) dont son oeuvre indique une attitude poétique neuve, singularisée par la transformation de la vie quotidienne. Pour cela, il a été nécessaire chercher um support théorique dans le but de montrer le pouvoir expressif de l oeuvre adellienne : comme l auteur transfigure le quotidiene au momente de présenter un savoir-faire pótique dessine à partir d images symboliques, de l élaboration artistique... Ce support a été racheté, principallement, de l expérience sensorielle de Gaston BACHELAR avec d autres importants théoriques, comme Suzanne LANGER et Carlos BOUSOÑO, pour qu on puísse éprouver combien l ímaginaire poétique est crucial pour la constrution du genre lyrique. De cette manière, nos cherchons de présenter cette transcendence à partir du pouvoir expressif des images et des rêveries construites pendant ce savoir-faire poétique dans la lirique adellienne . / Esta dissertação objetiva mostrar que a transcendência tem uma importância especial na constituição e na manifestação da poesia. Para examinar essa importância, o ponto de partida é Adélia Prado (1935...), cuja obra indica uma atitude poética nova, singularizada pela transformação da vida cotidiana. Para tanto, foi necessário buscar um suporte teórico com o propósito de mostrar o poder expressivo da obra adeliana: como a autora transfigura o cotidiano ao apresentar um fazer poético desenhado a partir de imagens simbólicas, da elaboração artística... Esse suporte foi resgatado, principalmente, da vivência sensorial de Gaston Bachelard, juntamente com outros importantes teóricos, como Suzanne Langer e Carlos Bousoño, para se comprovar o quanto o imaginário poético é crucial para a construção do gênero lírico. Dessa forma, buscamos apresentar essa transcendência a partir do poder expressivo das imagens e dos devaneios construídos ao longo desse fazer poético na lírica adeliana.

Submitted by Silvana Teresinha Dornelles Studzinski (sstudzinski) on 2015-06-26T15:38:20Z No. of bitstreams: 1 ElisangelaPereiraMachado.pdf: 508733 bytes, checksum: 16b694421a5479123a135d970587af3a (MD5) / Made available in DSpace on 2015-06-26T15:38:20Z (GMT). No. of bitstreams: 1 ElisangelaPereiraMachado.pdf: 508733 bytes, checksum: 16b694421a5479123a135d970587af3a (MD5) Previous issue date: 2011 / Milton Valente / O propósito deste estudo é examinar o conceito, intencionalmente ambíguo, de transcendência na imanência, presente na obra Egocentricidade e Mística de Ernst Tugendhat. Quer-se mediante o estudo de sua filosofia tardia uma resposta para a questão sobre que aspecto da vida humana está na base da procura pela religião e que tem conduzido os seres humanos a uma mística. A pedra de toque desta investigação está na análise da estrutura predicativa da linguagem, apresentada pelo autor como sendo elemento fundamental para a caracterização do específicamente humano. A linguagem do homem o diferencia de todos os demais animais e o joga no espaço da deliberação, por conseguinte, numa situação de indecisão e desejo de paz de espírito. Dada a estrutura predicativa da linguagem humana somos capazes de nos distanciar dos objetos, situações em que devemos agir e até de nós mesmos - nossas intenções-, somos então levados à duvida tanto sobre o que somos quanto sobre o que devemos ser. A linguagem predicativa e o consequente pensamento instrumental, abre espaço para a deliberação, distanciando o homem de seu modo de vida e o levando a perguntar por razões para permanecer nele. Tugendhat aponta para a deliberação enquanto orientação para uma escala de valores, escolhas não mais pautada pelo prazer ou pelas inclinações, ou seja, caminho para uma mística a qual o filósofo irá apresentar mediante uma perspectiva imanente. Na primeira metade deste trabalho apresento a base antropológica para a mística tal como a concebe Tugendhat. Na segunda metade discuto, sempre acompanhando o autor, a morte como caminho para a mística e, a partir da diferença entre mística e religião, algumas místicas orientais, em especial o taoísmo. / The purpose of this study is to examine the intentionally ambiguous concept of transcendence in the immanent, present in the work of Ernst Tugendhat Egocentricidy and Mystic. Whether is through the study of his later philosophy a response more satisfactory reply to the question of the aspect of human life which is the base for the search for religion and which has ledman to the mystic. The touchstone of this investigation is in the analysis of the predicative structure of the language, presented by the author as being a basic element for the characterization of a specific one of the human being. The language of man differentiates from all other animal languages which puts it in the space of deliberation, therefore, in a situation of indetermination and desire for spiritual peace. Given the predicative structure of human language, we are capable of distancing ourselves from objects and situations in which we must act and of even ourselves – our intentions – we are then led to doubts about who or what we are, as well as what we must be. Predicative language and the consequent instrumental thought, open space for deliberation, distancing man from his way of life and leading him to question reasons for remaining in it. Tugendhat points to deliberation with regard to orientation, for a scale of values, choices no longer guided by pleasure or inclination, that is, a way for a mystic which the philosopher will present by means of the immanent perspective. In the first half of this dissertation I present the anthropological basis for the mystic as it is conceived by Tugendhat. In the second half I discuss, following the author's path, death as a way for the mystic and, starting from the difference between mysticism and religion, some eastern mystical traditions, especially Taoism.

Made available in DSpace on 2016-04-27T17:27:05Z (GMT). No. of bitstreams: 1 Caio Augusto de Andrade.pdf: 348728 bytes, checksum: 688bf46d40efbb0cdc0b7cee0ee8ca70 (MD5) Previous issue date: 2013-10-18 / The objective of this study is to show how Husserl overcame psychologism through epoché, from lessons given in the year 1906/7 at the University of Göttingen, that are posthumously published as the title: Introduction to Logic and Theory of Knowledge and The Idea phenomenology. The study on the epoché is justified by the fact that it is the determining methodological element for the change in thinking of Husserl between the publication of the Logical Investigations (1900/1) and Ideas for a pure phenomenology and phenomenological philosophy (1913). This methodological element provided three changes: the passage of conception of phenomenology form descriptive psychology to science of pure consciousness; the distinction between immanence reell and immanence real, and the more accurate understanding of the motivating factor and the various forms of psychologism. This study presents the following hypothesis: epoché overcome psychologism, suspending all transcendent knowledge consciousness by giving it an index of questionableness. This suspension permits that cogitations, which are genuinely (reell) immanent to consciousness, are the unquestioned starting point to phenomenological research of the purely intuitive given. The result of this study allows to distinguish the epoché of Cartesian methodical doubt and to delimit the understanding Husserl's Theory of Knowledge and Philosophy First and as critique of reason / O objetivo deste estudo é mostrar como Husserl superou o psicologismo por meio da epoché, a partir das aulas proferidas nos anos 1906/7 na universidade de Göttingen que são postumamente publicadas sob o título: Introdução à Lógica e à Teoria do Conhecimento e A Ideia de Fenomenologia. O estudo sobre a epoché se justifica pelo fato de ela ser o elemento metodológico determinante para a mudança de pensamento de Husserl entre a publicação das Investigações Lógicas (1900/1) e Ideias para uma fenomenologia pura e para uma filosofia fenomenológica (1913). Esse elemento metodológico proporcionou três mudanças: a passagem da concepção de fenomenologia de psicologia descritiva para ciência da consciência pura; a distinção entre imanência reell e imanência real; e a compreensão mais apurada do elemento motivador e das várias formas do psicologismo. Esse estudo apresenta a seguinte hipótese: a epoché supera o psicologismo, suspendendo todo o conhecimento transcendente à consciência por atribuir-lhe um índice de questionabilidade. Essa suspensão permite que as cogitationes, que são genuinamente (reell) imanentes à consciência, sejam o ponto de partida inquestionável para a investigação fenomenológica dos dados puramente intuitivos. O resultado deste estudo possibilita distinguir a epoché da dúvida metódica cartesiana e delimitar a compreensão de Husserl sobre Teoria do Conhecimento como Filosofia Primeira e como crítica da razão

Made available in DSpace on 2016-04-27T17:27:09Z (GMT). No. of bitstreams: 1 Juliano de Almeida Oliveira.pdf: 2361058 bytes, checksum: 07f50e248a009026c55ee8507b799b6c (MD5) Previous issue date: 2014-09-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This work analyzes the theme of transcendence and religion in Lima Vaz s thought. Considering a crisis involving modernity and metaphysical and ethical nihilism, the Brazilian philosopher suggests transcendence as an outflow of modern immanentism and a new horizon of meaning for the human existence. As a Christian philosopher, through his theoretical and experiential elaborations, Lima Vaz reflects on religion as a medium in which it s possible to cultivate the seeds of meaning discovered in the research about transcendence in general. This is an investigation in the intersection of Philosophical Anthropology, Metaphysics and Philosophy of Religion. The itinerary of this work begins with the recollection of the context of modernity and its crisis and the historical development of the concept of the transcendence. The human being is systematically seen as capable of going beyond itself, through a spiritual dynamism that aims to a transcendent horizon, which can be seen as formal (Being, True, Good) and actual (the divine Absolute). Doing metaphysics means pursuing that horizon, whose starting point is the intuition of being in the judicative act, the great discovery is the being as actus essendi and the point of arrival is the Esse ipsum subsistens, for which the analogy is a privileged way of approximation. In this route, Thomas Aquinas is a clairvoyant and enlightening company. Finally, the self-transcendence of the human spirit is seen not only in its theoretical dimension of thought, but as a religious experience of the divine Absolute which, in turn, opens new perspectives for reflection, seeking harmony between faith and reason. The work seeks to bring the honest confrontation of the issue of transcendence as performed by Lima Vaz, while allowing an exit from nihilism towards a plausible sense for human existence, understood as rational and free / O presente trabalho procura analisar a temática da transcendência e da religião no pensamento de Lima Vaz. Parte-se da hipótese de que, diante de uma tomada de consciência cada vez mais aprofundada da crise da modernidade e do niilismo metafísico e ético contemporâneos, o filósofo brasileiro propõe uma tratativa da transcendência como via de saída do imanentismo moderno e abertura de novos horizontes de sentido para o humano. Isto vem corroborado pela reflexão que, como filósofo cristão, realiza sobre a religião, em suas elaborações teóricas e vivenciais, como espaço em que se podem cultivar as sementes de sentido descobertas na investigação sobre a transcendência em geral. Trata-se de uma investigação no entrecruzamento da antropologia filosófica, da metafísica e da filosofia da religião. O itinerário do trabalho começa com a rememoração tanto do contexto da modernidade e de sua crise quanto do desenvolvimento histórico da noção de transcendência, adentra-se sua tratativa sistemática através do estudo do homem como ente capaz de ir além de si mesmo, em seu dinamismo espiritual que aponta para um horizonte transcendente, o qual pode ser visto como formal (ser, verdade, bem) e como real (o Absoluto divino). Encaminhar-se a esse horizonte significa fazer metafísica, cujo ponto de partida é a intuição do ser no ato judicativo, a grande descoberta é o ser como actus essendi e o ponto de chegada é o Esse ipsum subsistens, em relação ao qual a analogia é um meio privilegiado de aproximação. Nesse itinerário, a companhia de Tomás de Aquino demonstra-se clarividente e iluminadora. Por fim, o movimento de autotranscedência próprio do espírito humano é visto não somente em sua dimensão de pensamento teorético, mas de experiência religiosa do Absoluto divino que, por sua vez, abre novas perspectivas também à reflexão, pela busca de harmonia entre fé e razão. O trabalho procura evidenciar a proposta vaziana de um enfrentamento honesto da questão da transcendência, enquanto portadora de uma saída da clausura niilista na direção de um sentido de vida plausível ao homem, entendido como racional e livre

The question whether the Ruist (Confucian) idea of Tian (heaven) or Taiji (ultimate polarity) is transcendent in comparison to Christian ideas of the Creator-God remains controversial in the history of Christian-Ru interaction. To tackle the debate, this dissertation investigates the intellectual histories of “creatio ex nihilo” in the Greek-European Christian tradition and of “sheng sheng” (birth birth) in the Chinese Ru tradition, and compares these ideas with a methodology combining the pragmatist use of “vague category” and the hermeneutical “situational thinking.” The emergence of the idea “creatio ex nihilo” from Plato to Augustine championed the “ontological dependence” of cosmic realities upon the Creator-God. Divine creation was typically thought of as one process whereby divine intelligence implants ideas and forms into an inchoate form of being so that varying realities are created. However, Descartes’ theory of “created eternal truth” conceptualized divine creation as not being constrained by any rule of intelligence. This Cartesian voluntarism pushes the theistic vocabularies of creation to their limit such that it allows us to delineate a de-anthropomorphic sub-tradition within the main theistic tradition of “creatio ex nihilo.” Descartes’ thought was refined by Schleiermacher and Tillich. There were two distinctive ancient Chinese cosmologies: one Daoist pioneered by the Dao De Jing, and the other is Ruist initiated by the Appended Texts in the Classic of Change. When Wang Bi employed the ontology in the Appended Texts to interpret the cosmogony of Dao De Jing, his understanding of Taiji influenced the Ru tradition to reach an idea of creation similar to “creatio ex nihilo.” Accordingly, Taiji’s creativity can be characterized as “generatio ex nihilo,” an unconditioned constantly creative cosmic power without a creator standing behind the scene. Wang Bi’s thought was refined by Zhou Dunyi and Zhu Xi. As this project demonstrates, the Ru tradition of “generatio ex nihilo” provides the most apt comparison to the de-anthropomorphic sub-tradition of “creatio ex nihilo.” If we define transcendence as what is indeterminate and ontologically unconditioned by the existing world, Taiji’s “sheng sheng” conceptualized as “generatio ex nihilo” is even more transcendent than the mainstream theistic Christian understanding of divine creation.

This thesis is primarily concerned in studying the relationship between different exponents of Diophantine approximation, which are quantities arising naturally in the study of rational approximation to a fixed n-tuple of real irrational numbers. As Khinchin observed, these exponents are not independent of each other, spurring interest in the study of the spectrum of a given family of exponents, which is the set of all possible values that can be taken by said family of exponents. Introduced in 2009-2013 by Schmidt and Summerer and completed by Roy in 2015, the parametric geometry of numbers provides strong tools with regards to the study of exponents of Diophantine approximation and their associated spectra by the introduction of combinatorial objects called n-systems. Roy proved the very surprising result that the study of spectra of exponents is equivalent to the study of certain quantities attached to n-systems. Thus, the study of rational approximation can be replaced by the study of n-systems when attempting to determine such spectra. Recently, Roy proved two new results for the case n=3, the first being that spectra are semi-algebraic sets, and the second being that spectra are stable under the minimum with respect to the product ordering. In this thesis, it is shown that both of these results do not hold in general for n>3, and examples are given. This thesis also provides non-trivial examples for n=4 where the spectra is stable under the minimum. An alternate and much simpler proof of a recent result of Marnat-Moshchevitin proving an important conjecture of Schmidt-Summerer is also given, relying only on the parametric geometry of numbers instead. Further, a conjecture which generalizes this result is also established, and some partial results are given towards its validity. Among these results, the simplest, but non-trivial, new case is also proven to be true. In a different vein, this thesis considers certain generalizations theta(q) of the classical theta q-series. We show under conditions on the coefficients of the series that theta(q) is neither rational nor quadratic irrational for each integer q>1.

Burnout is a psychological syndrome caused by occupational stress, which often manifests in mental health professionals who experience demanding and emotionally charged relationships with clients. Guided by the equity theory, this study examined the relationship between spiritual transcendence and burnout in psychologists and social workers who work with severely mentally ill patients after accounting for specific personality traits. Constructs were measured via the Spiritual Transcendence scale (STS), Maslach Burnout inventory (MBI), and the NEO-Five Factor Inventory (NEO-FFI). Sixty eight psychologists and social workers were selected from psychiatric hospitals, community centers, and private practice in Nevada to participate in the study. A quantitative approach using hierarchical regression was used for statistical analysis. The results suggest that, after controlling for the NEO-FFI scales, STS was not significantly related to burnout. The results also suggest that, as the personality factor of neuroticism increases, burnout rates also increase and as the personality factors of extraversion and agreeableness increase, burnout tends to decrease. The social change implication of this research is identifying personality factors that contribute to, or are protective factors of, burnout. For example, individuals who score high on neuroticism scales can be aware of their susceptibility to burnout, and those with high scores on agreeableness and extraversion can be conscientious of those factors and potentially put protective factors in place. These findings are beneficial to employers of mental health professionals, program developers, and mental health professionals themselves.

Doctor of Philosophy / People gather. Everywhere. They gather to witness. To tell and to listen to stories. To show what was done, and how what is to be done might best be done. To perform the necessary procedures to make sure the gods are glorified and the world continues to be made as it should. To dance, to heal, to marry, to send away the dead, to entertain, to praise, to order the darkness, to affirm the self. People are gathering. As they always have—everywhere. Doctors, lawyers, bankers and politicians don evening wear to attend performances in which people sing in unearthly voices in languages they do not understand, to sit in rows, silent, and to measure the appropriate length of time they should join with each other in continuing to make light slapping noises by striking the palms of their hands together to show their appreciation at the end of the performance. One hundred thousand people gather on the last Saturday of September every year in a giant stadium in the city of Melbourne, Australia at the “hallowed turf” of the Melbourne Cricket Ground, to watch 36 men kick, punch and catch an oval shaped ball with each other, scoring points by kicking it between long sticks planted in the ground. The gathered multitude wears the same ritual colours as the men playing the game. They cry out, stand and sing anthems. This game is played and understood nowhere else in the world, but in the Melbourne cultural calendar it is the most important day of the year. It is what makes Melbourne Melbourne. Before the whitefella came, aborigines from the clans of the Yiatmathang, Waradjuri Dora Dora, Duduroa, Minjambutta, Pangerang, Kwatt Kwatta—the wombat, kangaroo, possum, Tasmanian tiger, echidna, koala and emu, would gather on the banks of the Murray River, near what is now the twin cities of Albury/Wodonga to organize marriages, perform initiations, to lay down weapons, to dance, to settle debts and disputes, to tell stories, to paint their bodies, and to request permission from the Yiatmathang to cross the river and make the climb to the top of Bogong High Plains in late spring, to feast on the Bogong moths arriving fully grown after their flight from Queensland, ready to be sung, danced and eaten. On the island of Sulawesi, a son of a family bears the responsibility of providing the largest possible number of buffalo to be sacrificed at the funeral of his father. A sacrifice which will condemn the son to a life of debt to pay for the animals which must be slaughtered in sufficient number to affirm the status of his family, provide enough meat to assure the correct distributions are made, and assure that his father has a sufficiently large herd in Puya, the afterworld. Temporary ritual buildings for song and dance must be constructed, effigies made, invitations issued. Months are spent in the preparations. And then the people will arrive, family, friends, colleagues and tourists, in great numbers, from surrounding villages, from Ujung Pandang, from Jakarta, from Australia, from Europe, from the USA, to sing, dance, talk, look and listen. And if the funeral is a success, the son will gain respect, status and honour for himself, and secure a wellprovided journey to the afterlife for his father. In a primary school playground, in an outer suburb of any Australian city, thirty parents sit in a couple of rows of metal and plastic chairs on a spring afternoon to watch their own and each other’s children sing together in hesitant or strident voices, in or out of time and tune versions of well-known popular songs praising simple virtues are applauded; the younger the children, the greater the effort, the longer and louder the applause. Some of these people are the same doctors, bankers and lawyers who had donned evening wear the night before at opera houses, now giving freely of the appreciative palm slapping sound held so precious in that other environment. And they will gather and disperse and regather, at times deemed appropriate, at the times when these gatherings have always occurred, these lawyers, doctors, sons, mothers, sports fans, when and where they can and should and must, to sing, to dance, to tell stories, to watch and listen, to be there with and among each other bearing witness to their faith, their belief, their belonging, their values. But what, in these superficially disparate, culturally diverse and dispersed groups of people, what draws them, what gathers an audience, what gathers in an audience, and what in an audience is salient for the audience members? What gathers, what gathers in an audience?

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This thesis treats the phenomenon of Singing Experience. Its purpose is to reveal the content that constitutes the phenomenon of singing from the sing- ers’ point of view. Singing should be understood as a unique vocal expres- sion carried by tones in a form that is sonorous, alive and fluid. The singing is in the context of singing with others. In order to perform a study that aims to reveal content within a phenomenon, the study uses a phenomenological approach from a first-person perspective, which is also my own perspective as the singer as well as the researcher. The interest in the field has arisen from the experience of singing with people who do not seem to notice that they sing out of tune. This has led to the thoughts that the phenomenon of singing includes different contents for different people in different situations. The phenomenological methods provide cogitations to stretch the particular situated momentary experience into the sphere of the possible experience. In the thesis the result of this eidetic study is described with its general essence a “musical vocal confirmation of my existence in the world” as well as a description of the constitution of the phenomenon of singing. The descrip- tion of the phenomenon is a description of the essences of the lived-body, as well as the immanence of emotion and cogito. The description also includes the surrounding world, which harbours the dimension of the real as well as inter-subjective transcendence concerning time and space, humanity, music and the divine. All of the essences have shown to be essential essences of the experience of singing. This, however, is dependent on how the phenomenon of existence is regarded: to exist in a wide or a narrow sense, including or excluding the transcendent aspects of the phenomenon of singing.