Orientadores: Jorge Luiz Schroeder, Verônica Fabrini Machado de Almeida / Dissertação (mestrado) - Universidadw Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-21T16:09:57Z (GMT). No. of bitstreams: 1 Garcia_BrunodeAssis_M.pdf: 4249705 bytes, checksum: d2949a94aa18d0c76af6e9ddc0b5f52c (MD5) Previous issue date: 2012 / Resumo: Esta pesquisa aborda obras teatrais baseadas em Histórias em Quadrinhos através da ótica Bakhtiniana da análise do discurso. Utilizo teorias de Will Eisner, Paulo Ramos e Mikhail Bakhtin para analisar a produção do discurso de algumas obras de HQs. Baseado nestas mesma teorias, analiso as produções teatrais relacionadas, e a traduções intersemióticas ocorrida durante o processo de criação dos espetáculos baseados em Histórias em Quadrinhos / Abstract: This research approaches theatrical works based upon Comics through Bakhtinian perspective of Speech Analysis. I use theories from Will Eisner, Paulo Ramos and Mikhail Bakhtin to analise the some examples of Comics'discourse production. Based upon these theories, I also run an analysis over related theatrical productions, and the intersemiotic translations ocurred in the creative process to develop Theater plays based upon Comics / Mestrado / Artes da Cena / Mestre em Artes da Cena

La volonté : peu de termes reviennent dans des débats aussi nombreux et aussi divers ; peu se prêtent à un aussi large éventail de registres, de l’ordinaire au sacré. Mon travail voudrait introduire à la notion de volonté chez Cicéron, et aux nouveaux champs sémantiques ouverts par lui pour la postérité. Le rôle accordé à lui jusqu’ici dans les généalogies de la volonté a été au mieux mineur. Mais les archives numériques confirment un fait curieux : tout le corpus latin antérieur à Cicéron contient environ 25 occurrences de voluntas ou de ses formes déclinées. Dans le seul corpus cicéronien, le mot apparaît 644 fois. Sa théologie pense l’univers en tant qu’il est déterminé par la mens ac voluntas des dieux, et fait passer le progrès de l’âme par la contemplation de la volonté divine. La voluntas est centrale dans sa réflexion sur l’émotion et la responsabilité en contexte judiciaire. Dans ses traités philosophiques, il adapte l’éthique stoïcienne et fait de la volonté le siège de la progression morale. En outre, c’est Cicéron et non Lucrèce qui a le premier examiné la liberté du vouloir humain : lorsqu’il entreprit, à trente-six ans, l’accusation de Verrès, puis dans le De fato, où sa défense de la libera voluntas mobilise le Portique et l’Académie contre le Jardin. Enfin, Cicéron invente la volonté du peuple telle que nous la connaissons. Le plus grand orateur romain, pionnier de la pensée politique de langue latine, fait de la voluntas populi la force agissante d’une république souveraine. Son idée de la volonté populaire contient d’ailleurs en germe les problèmes de représentativité des élites que nos démocraties électorales cherchent encore à résoudre. / The will : few words feature in so many distinct debates, nor range so vastly from the simple to the sacred. This thesis is intended to provide a thorough study of the notion of will in Cicero, and of the new semantic pathways he opens for posterity. The role attributed to him in genealogies of the will has been relatively minor. But digital archives confirm a curious fact: all extant Latin texts prior to his lifetime yield around two dozen occurrences of voluntas and its cognates. In the texts we have, Cicero uses the word 644 times. His theology examines the character of the world determined by the mens ac voluntas of the gods, and the improvement of the soul in the contemplation of divine will. Voluntas propels and inspires Cicero’s study of emotion in criminal liability. In the Tusculan Disputations and De officiis, he adapts Stoic ethics to propose the will as locus of moral progress. Further, it was Cicero, not Lucretius as some have argued, who first considered the “freedom” of human will – as a 36-year-old prosecutor, and then in the De fato, where his argument for libera voluntas marshals the Stoa and Academy to repudiate the Epicureans. Finally, Cicero invents “the will of the people” as we know it. Rome’s greatest orator and the pioneer of political thought in Latin, he makes voluntas populi the catalyzing force of a sovereign republic. So too does he sow problems of elite “trusteeship” into his notion of popular will, problems which electoral democracies still struggle to resolve.

Le christianisme traverse aujourd’hui des moments de tumulte. Il peut être attaqué mais il est surtout de plus en plus ignoré. Nous avons oublié que la religion qu’il est a engendré une sagesse, sagesse qu’il faut en retour connaître et vivre pour être à même de le servir pour ce qu’il est. Cette sagesse est le fruit de la rencontre de la foi en Jésus-Christ et de la raison grecque qui donne à notre humanité de rentrer dans l’intelligence de la Révélation. Cependant, le Christianisme demeure Mystère qui appelle et prévient, qui invite et laisse à distance. En acceptant la transcendance de Dieu et donc en creux notre finitude, la sagesse se fait ici prudence. Mais par essence, elle est folie et scandale parce que confrontée à l’Homme-Dieu crucifié pour le salut des hommes égarés par le péché. Tant qu’elle ne fait pas son lit dans ce scandale pour engager la véritable conversion, la sagesse en quête de Dieu est manquée. Il s’agit alors de vivre par cette sagesse, d’une vie qui est d’abord rapport de soi à Dieu, et c’est l’authenticité de ce rapport qui est à conquérir. La relation de soi aux autres vient ensuite, et parce qu’elle est nourrie du service rendu à Dieu, elle peut témoigner de son effectivité si elle se prête avec charité au souci du prochain et de manière plus générale du bien commun. Aujourd’hui, la sagesse est confrontée au modernisme qui ignore le principe qu’est Dieu et donc remet en cause la possibilité même de l’humaine sociabilité. Parce que la sagesse est présence à la vie, et à la Vie de Dieu, il faut au chrétien non pas éluder mais prendre en compte cette insociabilité croissante qu’il finit par ressentir comme intenable. Ré-accorder la sagesse à la vie demande donc d’abord de se préserver soi-même et pour cela de rompre avec la vie du monde, ce monde dont le Christ disait dès l’origine qu’il n’était pas venu y apporter la paix, mais le glaive. / Christianity is undergoing a troubled period. It may be attacked, but most of all, it is more and more ignored. We have forgotten that, as a religion, it has given birth to wisdom. A wisdom one has in return to know and experience in order to serve what it is. This wisdom results from the meeting with Jesus-Christ faith and the Greek reason, which allows our humanity to enter the intelligence of Revelation. However Christianity remains Mystery which calls and warns, invites and keeps us at distance. Through accepting God’s transcendence and hence our finitude, wisdom becomes prudence here. But by essence, it is madness and scandal when confronted to Man-God crucified for the salvation of men, misled because the sin. Wisdom while searching for God is unwise when avoiding this scandal to reach true conversion. One has thus to live by this wisdom, first as a relationship of one with God, and the truth of this relationship has to be deepened. One’s relation to others comes as a consequence, and because it bears God’s service, it can witness its effectiveness if used charitably for one’s neighbour, and more specifically for general interest. Today, wisdom is confronted to modernism, which ignores God as a principle, and questions the very possibility of human sociability. As wisdom is present to life, and to God’s life, a Christian must not avoid but take into account this growing incivility, which becomes intolerable. To link wisdom to life means first to protect one’s self, hence to break off with this world’s life, faithful to Christ, who said from the beginning that he came on Earth not to bring peace, but sword.

Il y a un concept capital qui traverse l’œuvre de Nietzsche à partir de la fin des années 1870, notamment avec la composition d’Humain trop humain, et jusqu’aux dernières lettres de janvier 1889, les billets de la folie, il s’agit du concept de corps. En prenant le corps « pour fil conducteur » selon les indications récurrentes de Nietzsche, cette recherche s’articulera selon deux directions essentielles : la première est la direction critique, la pensée se donne tout d’abord en tant que crise – c’est le sujet qu’elle met en question, le Je qui bloque tout accès au corps. Donc la pensée repense le sujet sous toutes ses formes : tout d’abord le Je comme sujet grammatical ; ensuite la fonction causale du sujet ; puis, et par rapport à cette fonction, le vouloir en tant que faculté à travers laquelle le Je accomplit son action ; le sujet-âme, à savoir le sujet sans corps qui pousse son existence au-delà du temps ; et enfin le sujet conscient. La seconde direction de la recherche concerne en revanche la pensée nietzschéenne dans toute sa puissance affirmative : il s’agit de la pensée généalogique qui, après avoir nié le concept de sujet en le repensant, peut maintenant affirmer et commencer à penser véritablement. L’affirmation tourne en effet autour du corps dont Nietzsche peut suivre le fil : après une première partie consacrée à la généalogie en tant que méthode de la pensée affirmative, la recherche prendra en considération le corps en tant que tel – d’abord comme étude des équivoques qui l’ont enveloppé tout au long de l’histoire de la métaphysique, puis dans son véritable fonctionnement. / There is a key idea throughout Nietzsche’s work since the end of 1870s, particularly from Human, All Too Human until the last letters of January 1889, the Letters of insanity: it is the idea of the body. Considering the body as «the guiding thread» according to Nietzsche’s recurring suggestions, the research will be divided into two main parts: the first part is the critical one, the thought shows itself first of all as crisis – it calls the subject into question, the I that prevents every access to the body. Therefore the thought rethinks the subjects in all its shapes: firs of all, the I as a grammatical subject; then, the causal function of the subject; according to this function, the will as the faculty through which the I carries out its role; then the subject-soul, that is to say the subject without a body that pushes its existence beyond the time; finally, the conscious subject. On the other hand, the second part of the research deals with Nietzsche’s thought and its affirmative strenght: it is the genealogical thought that, after having denied the idea of the subject by rethinking it, now can affirm and start to really think. In effect, the affirmation goes around the body from which Nietzsche can unroll the thread: therefore, after a first part which analyzes the genealogy as a methodology of the affirmative thought, the research will take into consideration the body as such – first, the misunderstandings that have wrapped the body into the history of metaphysics and then the real functioning of the body.

Criminal law issues related to Advance directives Abstract The aim of this thesis is to describe the recent institute of Advance directives in the Czech legal system and to analyze criminal law issues related with it's aplication. The focus is on medical workers which can get into jeopardy of criminal liability by respecting the Advance directives. Furthermore in this thesis are compared the legislations of Czech republic and the Australian state Queensland conserning Advance directives. Also, key rullings of Australian courts and other common law courts related to the aplicaton of Advance directives are described in this thesis. Descreption methods were aplied to describe each institute and terms close to it, analyzing methods to analyze liability of medical workers and comparative methods to compare the Czech and Queensland legislations. The thesis is divided into seven chapters and many subchapters. The first chapter is dedicated to the institute of Advance directives, to it's definition, history and to the legislations it is based in. The second chapter describes fundamental human rights related to Advance directives. These are the Right to Life, Right to dignity and the Right to self- determination. Every one of these rights is closely described and a subchapter deals with their collisions. The third...

7 Abstract The aim of this thesis is to clear up the role of human in Schopenhauer's philosophical thinking. This goal could have been achieved only by clarifying the world's metaphysical substance. This substance proved to be the cruel will that manifests itself through the platonic ideas. It was shown that each human being is part of this eternal substance. Intellect, as explained in the thesis, is primarily mere instrument of the will designed to deliver motives. For this reason, the majority of people in different ways continually keep satisfying thein needs, therefore almost everyone enjoys the opinion of will affirmation. People constantly succumb to disilusion, which proved to be egoism. Therefore, what appears to be the greatest good for most of us is actually only good for the evil substance. Blind will plays with us so fraudulent and truly perverse game that most of us can never win. However, I have pointed out that there were some individuals who had been endowed by excessively developed intellect power. Only this paradoxically almost unnaturally developed power of intellect can lead to knowledge that the blind will in its game with people plays unfairly. I also presented three groups of people who are capable of that kind of knowledge. The first group are genius people who can plunge into a...

The purpose of my final thesis "Matrimonial property in the context of inheritance proceedings" is to analyse law dealings with settlements of matrimonial property and its application in inheritance proceedings. I emphasize problems caused by a lack of interconnection between the legislation of matrimonial property and the law of succession where I focus on both the substantial as well as procedural law. Furthermore, I discuss a tension between two principles - free will and protection of a surviving spouse - which emerges during the settlements of matrimonial property in the inheritance proceedings and which is apparent from the amount of rights given to the surviving spouse under the law of succession. Additionally, I compare the Czech legislation in this matter to the English law, even though England belongs to different legal culture where the concept of matrimonial property has not been fully introduced yet. However, considering the need for adjusting the Czech legislation of matrimonial property to the law of succession, I suggest that the protection which is given to the surviving spouse under English law might be inspiring for the Czech legislator.

Page 1 of 2 Abstract The diploma thesis deals with the topic of autonomy of the mother's will during childbirth. The main goal of the work is to analyze the legal regulation concerning the provision of healthcare in connection with childbirth and the limits of the autonomy of the patient's will in this situation. The aim of the thesis is to examine the issue of the autonomy of the patient's will according to the valid and effective legal regulation in the Czech Republic, with respect to gradual enforcement of the principle of patient and healthcare provider equality, this issue being related to a relatively specific area of childbirth. There is general legal regulation, relating to the position of the patient, healthcare provider and their mutual relationship outlined in this thesis. This legislation is then subsequently used for the provision of healthcare in relation to childbirths. The case law of both domestic courts and the European Court of Human Rights is then applied to specific problems in this area. One of the described problems is the legal nature of the delivery plan as one of the basic means of expressing the autonomy of the patient's will. In particular, the legal nature of the birth plan is handled as institute which is not regulated by law. Possible legal consequences of the delivery plan as...

La rencontre entre Wittgenstein et Schopenhauer était inéluctable dans la Vienne « fin-de- siècle », fascinée par le philosophe allemand et lasse des exigences d’une rationalité néo-kantienne non exempte de contradictions. Mais le héraut de la volonté aveugle et sans but laisse un héritage difficile à assumer, dans lequel la quête du sens de l’existence et les problèmes d’identité interfèrent avec les conditions très strictes imposées à l’exercice de la pensée et aux formes de la représentation, dominées dans la culture moderne par la recherche incessante des causes et l’idéal de la science. L’exigence éthique et esthétique de Wittgenstein l’incite en réponse à mettre à nu les origines et le développement de toute activité intellectuelle et philosophique. Il suit ainsi d’abord la piste proposée par Schopenhauer à l’intellect en quête d’objectivité et de repos, celui de l’artiste ou du génie osant s’avancer aux limites de la représentation, dans la pure contemplation des idées. Mais ce chemin passe aussi tout près des frontières de la maladie mentale, et l’apaisement de la contemplation intellectuelle passive et détachée de la volonté peut basculer à tout instant dans le chaos d’une forme morbide de désengagement du monde, d’un solipsisme non seulement théorique mais vécu. Wittgenstein peu à peu identifie le solipsisme comme l’archétype de la maladie philosophique, conduisant les jeux de langages à se détacher des formes de vies et des comportements instinctifs qui les ont engendrés. Sa propre vocation philosophique se manifeste au cours de ce processus thérapeutique, comme l’expression d’une lutte vigilante contre les tentations réflexives de l’entendement et un retour humble à l’action dans la vie ordinaire. / Wittgenstein and Schopenhauer’s meeting was inescapable in the ‘End-of-Century’ Vienna, fascinated by the German philosopher and tired by the demands of neo-kantian rationality, itself not immune to contradiction. But the herald of blind and pointless will left a burdening inheritance, in which the quest for the meaning of existence and the problems of identity interfered with the very strict conditions imposed upon the practice of thought and the forms of representation, which, in the modern culture, are dominated by the relentless search for causes and by the ideal of science. Wittgenstein’s ethical and esthetic demands lead him, in answer, to reveal the origins and the development of any intellectual and philosophical activity. At first, he follows Schopenhauer’s path for the intellect looking for objectivity and rest, that of the artist or the genius daring enough to tread at the limits of representation, in the pure contemplation of ideas. But this path comes very close to the frontiers of mental illness, and at any moment, the soothing of passive intellectual contemplation, detached from will, may fall in the chaos of a morbid form of worldly disengagement, that is, of a not merely theoretical solipsism, but also lived. Wittgenstein gradually identifies solipsism as the archetype of philosophical illness, leading his language games to come apart from the forms of life and instinctive behaviors which fostered them. His own philosophical calling is made manifest through this therapeutic process, which expresses a vigilant struggle against the reflexive temptations of intellect, and a humble return to language and action in ordinary life.

Magister Legum - LLM