Academic literature on the topic 'Bad conscience'
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Journal articles on the topic "Bad conscience"
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Garsten, Bryan. "Liberalism’s bad conscience." Critical Review of International Social and Political Philosophy 14, no. 4 (September 2011): 509–12. http://dx.doi.org/10.1080/13698230.2011.597243.
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Bonetto, Sandra. "Coward Conscience and Bad Conscience in Shakespeare and Nietzsche." Philosophy and Literature 30, no. 2 (2006): 512–27. http://dx.doi.org/10.1353/phl.2006.0024.
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Riis, Povl. "Why mask a good conscience as a bad conscience?" Journal of Internal Medicine 228, no. 2 (August 1990): 77–78. http://dx.doi.org/10.1111/j.1365-2796.1990.tb00197.x.
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Gough, James Edward, and Sue Matheson. "Nietzsche and Bad Conscience on Mosquito Coast." Film-Philosophy 17, no. 1 (December 2013): 234–44. http://dx.doi.org/10.3366/film.2013.0013.
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McNeill, David. "Bad Conscience and the Origin of Temporality." International Studies in Philosophy 39, no. 3 (2007): 149–61. http://dx.doi.org/10.5840/intstudphil200739319.
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HAAN, WILLEM DE. "Abolitionism and the Politics of ‘Bad Conscience’." Howard Journal of Criminal Justice 26, no. 1 (February 1987): 15–32. http://dx.doi.org/10.1111/j.1468-2311.1987.tb00569.x.
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Greer, Scott. "Freud's ?bad conscience?: The case of Nietzsche'sGenealogy." Journal of the History of the Behavioral Sciences 38, no. 3 (2002): 303–15. http://dx.doi.org/10.1002/jhbs.10064.
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Stahl, Titus. "Intellectual Bad Conscience and Solidarity with the Underdogs." Krisis | Journal for Contemporary Philosophy 41, no. 2 (December 31, 2021): 67–69. http://dx.doi.org/10.21827/krisis.41.2.38070.
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Kleine-Ahlbrandt, Wm Laird. "The Bad Conscience of the French: Review Essay." Shofar: An Interdisciplinary Journal of Jewish Studies 14, no. 2 (1996): 115–22. http://dx.doi.org/10.1353/sho.1996.0134.
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Thiem, A. "Beyond Bad Conscience: Marcuse and Affects of Religion after Secularism." Telos 2013, no. 165 (December 1, 2013): 23–48. http://dx.doi.org/10.3817/1213165023.
Full textDissertations / Theses on the topic "Bad conscience"
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McGill, Justine. "Bad Conscience: Nietzsche and Responsibility in Modernity." University of Sydney. n/a, 2005. http://hdl.handle.net/2123/672.
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Nietzsche is a name not often invoked in relation to the topic of responsibility. This study reveals, however, that his work engages vigorously with the problem of responsibility in modernity on both the conceptual and methodological levels. In the concept of "e; bad conscience,"e; Nietzsche presents a " dangerous and multi-coloured " alternative to the more monochrome varieties of self-consciousness which ground theories of individual responsibility in the work of other modern philosophers, such as Locke and Kant. The complexity of Nietzsche's approach to self-consciousness allows him to shed light on the range of interconnected practices of responsibility and irresponsibility that characterize modern life. It also raises pressing questions about the possibility and conditions of philosophy in modernity. In grappling with " bad conscience" within the performative structures of his own thought, Nietzsche makes experimental use of methodological resources drawn from both the ancient and modern traditions of Western philosophy. In particular, this study examines Nietzsche's appropriation and " reinterpretation" of meditational methods which form part of the ancient philosophical " art of living," and which re-emerge in altered form, in the work of Descartes. In Nietzsche's writings, such methods are used to provoke and reflect upon the passions of " bad conscience," a dangerous practice which involves the risk of exacerbating this " illness," but which also promises to give birth to new insight and skill in confronting the problem of responsibility in modernity.
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McGill, Justine. "Bad Conscience: Nietzsche and Responsibility in Modernity." Thesis, The University of Sydney, 2004. http://hdl.handle.net/2123/672.
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Nietzsche is a name not often invoked in relation to the topic of responsibility. This study reveals, however, that his work engages vigorously with the problem of responsibility in modernity on both the conceptual and methodological levels. In the concept of "e; bad conscience,"e; Nietzsche presents a " dangerous and multi-coloured " alternative to the more monochrome varieties of self-consciousness which ground theories of individual responsibility in the work of other modern philosophers, such as Locke and Kant. The complexity of Nietzsche's approach to self-consciousness allows him to shed light on the range of interconnected practices of responsibility and irresponsibility that characterize modern life. It also raises pressing questions about the possibility and conditions of philosophy in modernity. In grappling with " bad conscience" within the performative structures of his own thought, Nietzsche makes experimental use of methodological resources drawn from both the ancient and modern traditions of Western philosophy. In particular, this study examines Nietzsche's appropriation and " reinterpretation" of meditational methods which form part of the ancient philosophical " art of living," and which re-emerge in altered form, in the work of Descartes. In Nietzsche's writings, such methods are used to provoke and reflect upon the passions of " bad conscience," a dangerous practice which involves the risk of exacerbating this " illness," but which also promises to give birth to new insight and skill in confronting the problem of responsibility in modernity.
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McGill, Justine. "Bad conscience Nietzsche and responsibility in modernity /." Connect to full text, 2004. http://hdl.handle.net/2123/672.
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Thesis (Ph. D.)--University of Sydney, 2005.Title from title screen (viewed 19 May 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Philosophy, Faculty of Arts. Degree awarded 2005; thesis submitted 2004. Includes bibliographical references. Also available in print form.
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Efendic, Elvira, and Lovisa Fahlin. "Biståndshandläggaren och samvetsstressen : En kvalitativ intervjustudie." Thesis, Högskolan Dalarna, Socialt arbete, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:du-20977.
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Syftet med studien var att utforska socialarbetares upplevelse av arbetsrelaterad samvetsstress. Vi ville identifiera vad samvetsstress kan vara för yrkesgruppen socialarbetare vars arbetsuppgift innefattar myndighetsutövning och vad i arbetet som orsakar samvetsstress. Sex stycken kvalitativa intervjuer genomfördes med socialarbetare vars yrke innefattar myndighetsutövning. Resultatet visar att samtliga intervjupersoner upplever samvetsstress när de beskriver sig ha svårt att hantera sitt dåliga samvete och att detta leder till negativa psykiska och fysiska stressymptom. Intervjupersonerna beskriver dock upplevelsen av samvetsstress i olika grad vilka kategoriserades: ständig närvaro av samvetsstress, närvaro av samvetsstress i vissa situationer samt medveten bortträngning av samvetsstress. Resultatet visar vidare att samvetsstress kan skapas av de krav och förväntningar som organisationen, brukare och anhöriga samt socialarbetaren själv har om de upplevs som övermäktiga och motstridiga. Vår studie indikerar på ett behov av vidare forskning om samvetsstress hos socialarbetare.The purpose of our study was to examine the experience of work-related stress of conscience within social workers. We aimed to identify what stress of conscience is for the professional group social workers, whose work include exercise of public authority, and what specifically causes stress of conscience in their work. We conducted six qualitative interviews with social workers whose profession includes exercise of public authority. The result shows that all the respondents experience stress of conscience as they describe themselves having difficulties to cope with their bad conscience, thus leading to negative stress symptoms, both mentally and physically. The interviewees described, however, the experience of stress of conscience in various degrees which were categorized: constant presence of stress of conscience, presence of stress of conscience in specific situations, and conscious suppression of stress of conscious. The result further shows that stress of conscious can be created by the demands and expectations that the organisation, clients and their relatives, as well as the social workers have, if they are experienced as overwhelming and conflicting. Our study indicates that there is a need for further research regarding stress of conscience within social workers.
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Dassonneville, Gautier. "De la magie au magique. Conscience, réalité-humaine et être-dans-le-monde chez Sartre (1927-1948)." Thesis, Lille 3, 2016. http://www.theses.fr/2016LIL30004.
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Notre recherche interroge la philosophie existentielle du premier Sartre en la replaçant dans le paysage de la philosophie française post-comtienne du début du XXe siècle et en restituant un moment anthropologique où le problème de la magie traverse les sciences psychologiques et sociales. En suivant les différentes voies du transfert de conceptualité par lequel la notion de magie devient chez Sartre le magique, nous étudions trois pôles de l'ontologie phénoménologique sartrienne, à savoir la conscience intentionnelle, la réalité-humaine et l'être-dans-le-monde. Notre hypothèse est que, selon différentes modalités allant de la thématisation à l'effacement, le magique joue un rôle déterminant dans l'élaboration de l'existentialisme dont nous retraçons la genèse à partir des premiers travaux philosophiques et écrits littéraires de 1927. Face à l'héritage d'une anthropologie positiviste à la méthodologie analytique, Sartre privilégie une approche synthétique et conçoit la conscience dans ses dimensions affective et irrationnelle. Les figures de la pensée magique sont alors mobilisées pour penser l'ouverture au monde de la conscience ainsi que ses rapports à soi et aux autres dans les termes d'une spontanéité irréfléchie et absolue. Nous faisons ensuite retour sur l'anthropologie sartrienne telle qu'elle conçoit la réalité-humaine à partir de ses attitudes et de ses conduites, et notamment à travers la manière dont elle affronte sa propre liberté, fondamentalement et irrémédiablement exposée à la contradiction. Cette structure de la réalité-humaine comme projet existentiel conduit Sartre à repenser l'être-dans-le-monde à partir de ce que nous appelons la dépossession originaire par laquelle l'ontologie est ramenée au magiqueThis research deals with Sartre's early existential philosophy by resituating it in the field of French post-Comtian philosophy in the early twentieth century and by re-establishing an anthropological moment in which the issue of magic is explored in the psychological and social sciences. Following the different paths of the conceptual exchange through which the notion of magic becomes that the magical in Sartre's view, we study three poles of sartrian phenomenological ontology : intentional consciousness, human reality and being-in-the-world. The hypothesis advanced by this thesis is that the magical, according to different modes ranging from topicalization through obliteration, plays a determining role in the elaboration of existentialism whose genesis is traced here from Sartre's very first writings in 1927.Faced with the legacy of a positivist anthropology in terms of an analytical methodology, Sartre privileges a synthetic approach and conceives consciousness in its affective and irrational aspects. Images of magical thought are called upon for rethinking openness to the world of consciousness and its relationship to itself and to Others. Returning to Sartrian anthropology, we question how consciousness can be grasped as an irreflexive and absolute spontaneity and how human reality is interpreted through its attitudes and behaviours; in particular through the way it faces its own freedom which is fundamentally and irremediably exposed to contradiction. This structure of human reality as existential project leads Sartre to reconsider being-in-the-world as based in originary dispossession through which ontology is brought back to the magical
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Berkemeier, Caleb Anthony. "The Affirmation of Blindness: A Nietzschean Critique of Interpretations of Suffering from Disability." Kent State University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=kent1627135400515518.
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Santos, Yara Magalhães dos. "Do mal-estar docente de professores do ensino médio: contribuições de Nietzsche e Freud." Universidade Federal de Goiás, 2013. http://repositorio.bc.ufg.br/tede/handle/tde/2944.
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dissertacao Yara Magalhães dos Santos.pdf: 1877817 bytes, checksum: 4c4f6b175ff90553cc6349a9272f0ad8 (MD5)Made available in DSpace on 2014-08-28T13:35:08Z (GMT). No. of bitstreams: 2 license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) dissertacao Yara Magalhães dos Santos.pdf: 1877817 bytes, checksum: 4c4f6b175ff90553cc6349a9272f0ad8 (MD5) Previous issue date: 2013-06-24
Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG
This study proposes a research about teacher malaise, including it as part of a larger social and cultural phenomenon present in all contemporary western society, but that wins peculiar characteristics in the practice of teaching. Specifically, the study has as its object of investigation the malaise of high school teachers of Uberlândia-MG, seeking to answer to the research problem, and thus understand the reasons of the malaise of this group of teachers. Therefore, it was held, in addition to bibliographical research about the topic, empirical research with a qualitative approach, which relied on data from oral sources. From the interviews, we seek to give voice to the anguish that reaches teachers in professional practice, trying to understand what is found behind the typical symptoms of malaise teaching, such as apathy, discouragement, frustration, physical and psychological diseases, and other issues discussed on the script. We also seek to shed light the context of career choice, the practice of teaching and historically constructed representations of teaching. In this study, we worked with two theoretical approaches to understand the reasons of the malaise: the psychoanalysis, of Freud, and the philosophy, of Nietzsche. Besides the classic texts of the authors, we based ourselves on texts by contemporary authors, descendants of these theoretical perspectives. The referential of Freud gives us a historical and structural analysis of the malaise in humanity; while Nietzsche enables us a culturalist view of some phenomena that are shown associated with that anguish that affects many teachers. We verified that some reasons of the malaise in high school are associated to failures of the educational process as operator of interdiction of students; the degenerescence and depreciation of some values in the educational field, more specifically the values of social recognition, teacher authority, and social ascension values attributed for education, and the "place mater" of knowledge attributed to the school. These failures characterize a nihilistic experience in the Nietzschean vision of sense of orphanhood, arising from the debacle of values that guided the magisterium, besides a complex movement of self-harm and inverted valuations , interpreted as action of bad conscience. All these factors are shown up as result of impasses constituted in community living and in the regulations that seek to regulate it, being these norms conceived as a state of civilization, morality, or simply as social ethics. The research results indicate the state of passivity and hopelessness of some teachers front of these issues. Having analyzed the reasons for the malaise, the research concludes that a overrun of this state of passivity requires the decoupling of the discourse that puts the teacher as a hostage and victim of these dilemmas. The study shows, for these teachers, the need for the exercise of their desire to potency, human power affirmative. It also postulates the importance of reinventing a new ethic school that reconciles the cultural and social changes of contemporaneity to the requirements for maintenance of community life with fewer conflicts
O presente estudo propõe uma investigação sobre o mal-estar docente, compreendendo-o como parte de um fenômeno social e cultural maior presente em toda sociedade ocidental contemporânea, mas que ganha características peculiares no exercício do magistério. De forma específica, o estudo tem como objeto de investigação o mal-estar dos professores do ensino médio de Uberlândia- MG, buscando responder ao problema de pesquisa, e, assim, compreender as razões do mal-estar desse grupo de professores. Para tanto, foi realizada, além de pesquisas bibliográficas sobre o tema, pesquisa empírica com abordagem qualitativa, a qual se apoiou em dados de fontes orais. A partir das entrevistas, procuramos dar voz à angústia que atinge os professores em exercício profissional, buscando entender o que se encontra por traz de sintomas típicos do mal-estar docente, como apatia, desânimo, frustração, adoecimento físico e psíquico, além de outras questões abordadas no roteiro. Buscamos também trazer à cena o contexto da escolha profissional, do exercício do magistério e as representações da docência construídas historicamente. Neste estudo, trabalhamos com duas correntes teóricas para a compreensão das razões do mal-estar: a psicanálise, de Freud, e a filosofia, de Nietzsche. Além dos textos clássicos dos autores, apoiamo-nos em textos de autores contemporâneos, descendentes dessas correntes teóricas. O referencial de Freud nos fornece uma análise histórica e estrutural sobre o mal-estar na humanidade; enquanto o de Nietzsche nos possibilita uma visão culturalista de alguns fenômenos que se mostraram associados a essa angústia que atinge muitos docentes. Verificamos que algumas razões do mal-estar no ensino médio estão associadas às falhas do processo educacional enquanto operador de interdição dos alunos; a degenerescência e depreciação de alguns valores no campo educacional, mais especificamente dos valores de reconhecimento social, autoridade docente; e os valores de ascensão social atribuídos à educação, e de “lugar mater” do conhecimento atribuído à escola. Essas falhas caracterizam uma experiência niilista, na visão nietzschiana de sentimento de orfandade, oriundo da derrocada de valores que orientavam o magistério; além de um complexo movimento de autoagressão e valorizações invertidas, interpretados como ação da má consciência. Todos esses fatores mostram-se como sendo resultado de impasses constituídos na convivência comunitária e nas normatizações que procuram regulá-la, sejam essas normas concebidas como estado de civilização, de moral, ou simplesmente como ética social. Os resultados da pesquisa apontam o estado de passividade e desesperança de alguns professores diante dessas questões. Tendo analisado as razões do malestar, a pesquisa conclui que uma superação desse estado de passividade exige a desvinculação do discurso que coloca o docente como refém e vítima desses dilemas. O estudo aponta, para esses professores, a necessidade do exercício de sua vontade de potência, força humana afirmativa. Postula, ainda, a importância de se reinventar uma nova ética escolar, que concilie as mudanças culturais e sociais da contemporaneidade às exigências para manutenção da vida comunitária com menos conflitos.
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Pacheco, Juarez de Oliveira. "Perspectivas acerca do niilismo na Genealogia da moral." Universidade Estadual do Oeste do Parana, 2013. http://tede.unioeste.br:8080/tede/handle/tede/2138.
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Previous issue date: 2013-02-05Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
By analyzing the concept of nihilism, which is shown polysemic in Nietzsche's work, we encounter frequent deadlocks concerning the origin of this phenomenon. This concept usually presents signifying a consequence of the moral development of the West, where the slave resentment and bad conscience, rooted in culture, ends up affecting modern man of a weariness and an emptying of value: it is nihilism in its own sense, a phenomenon of modern origin. On the other hand, there are aphorisms and excerpts, least discussed by the German philosopher in his work, indicating that the origin of nihilism refers to a distant period of human history, preceding the Christian moral-ascetic, and a phenomenon that opens a gap of absence of meaning about life and human suffering. These incompatible aspects of nihilism are present both in print, and in private notes of Nietzsche. The interior of the book Genealogy of Morals also holds that ambiguity of the concept of nihilism. The main objective of this work is to investigate the work Genealogy of Morals, with the help of other texts, trying to understand the meanings of nihilism and position in the history of civilization. Nietzsche s work as objects of study presents the concepts of resentment and bad conscience ascetic ideal, elements that are constitutive of Western morals. With interests in its topicality, Nietzsche investigates the past moral to its prehistory. Thus, this work is fundamental research into the origin of nihilism. His concepts are analyzed from a procedure that puts them in the realm of historical development and the dynamics instinctual, while concepts that change over time and have multiple meanings: with this polysemic feature that the central elements of the work are presented as well as nihilism. The Genealogy of Morals finally reveals that nihilism has various meanings, but that does not necessarily clash with each other. We show in this work a form of nihilism primordial, a "first nihilism" that is precedent-Christian ascetic morality, including that operates as one of the causes of this moral. However, nihilism is presented as historical product of peacemaking mechanisms of civilization, which inevitably leads to poor awareness and resentment. Human instincts turn inward, causing a great malaise of civilization in the form of a long suffering baseless. The ascetic priest gives an answer to this suffering, reverses the direction of resentment, bad conscience reinterpreting the animal, making it more serious, in a way defined as the interpretation of suffering for sin. The bad conscience made man suffer senseless with instincts that turned against him, however, with the ascetic interpretation, now he unloads his forces against them with a sense that justifies the suffering.
Ao analisar o conceito de niilismo, que se mostra polissêmico na obra de Nietzsche, nos deparamos com impasses frequentes referentes à origem desse fenômeno. Esse conceito se apresenta geralmente significando uma consequência do desenvolvimento da moral do ocidente, em que o ressentimento escravo e a má consciência, enraizados na cultura, se transformam até que terminam acometendo o homem moderno de um cansaço e de um esvaziamento de valor: é o niilismo em seu sentido mais próprio, um fenômeno de origem moderna. Por outro lado, há aforismos e trechos, menos debatidos pelo filósofo alemão em sua obra, que indicam que a origem do niilismo remete a um período longínquo da história humana, precedente à moral ascético-cristã, e a um fenômeno que abre uma lacuna de ausência de sentido em relação à vida e ao sofrimento humano. Esses aspectos incompatíveis do niilismo se apresentam tanto em textos publicados, quanto em anotações privadas de Nietzsche. O interior da obra Genealogia da moral também detém essa ambiguidade do conceito de niilismo. O objetivo principal desse trabalho é investigar a obra Genealogia da moral, com a ajuda de outros textos, buscando compreender os significados e a posição do niilismo na história da civilização. O escrito nietzschiano apresenta como objetos de estudo os conceitos de ressentimento, má consciência e ideal ascético, elementos que são constitutivos da moral ocidental. Com interesses na sua atualidade, Nietzsche investiga o passado moral até a sua pré-história. Com isso, essa obra é fundamental na investigação sobre a origem do niilismo. Seus conceitos são analisados a partir de um procedimento que os coloca sob a esfera do devir histórico e da dinâmica instintual, enquanto conceitos que se transformam ao longo do tempo e possuem múltiplos sentidos: é com essa característica polissêmica que os elementos centrais da obra se apresentam, assim como o niilismo. A Genealogia da moral revela finalmente que o niilismo possui sentidos variados, mas que não necessariamente se chocam entre si. Evidenciamos nessa obra uma forma de niilismo primordial, um niilismo primeiro , que é precedente à moral ascético-cristã, que opera inclusive como uma das causas dessa moral. Entretanto, o niilismo se apresenta como histórico, produto dos mecanismos de pacificação da civilização, que inevitavelmente levam à má consciência e ao ressentimento. Os instintos humanos se voltam para dentro, causando um grande mal estar civilizatório, sob a forma de um sofrimento por longo tempo sem fundamento. O sacerdote ascético dá uma resposta a esse sofrimento, inverte a direção do ressentimento, reinterpretando a má consciência animal, tornando-a mais grave, de uma forma definida, como a interpretação do sofrimento pelo pecado. A má consciência fazia o homem sofrer sem sentido com os instintos que se voltavam contra si, porém, com a interpretação ascética, ele agora descarrega suas forças contra si com um sentido que justifica o sofrimento.
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Lemaitre, Anne-Laure. "Métacognition et personnalité chez des patients porteurs d'un gliome diffus de bas grade : un eclairage nouveau sur le potentiel plastique du cerveau humain." Thesis, Lille 3, 2019. http://www.theses.fr/2019LIL3H059.
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Les découvertes récentes en neuropsychologie ont permis de passer d’une conception localisationniste à une conception en réseaux dynamiques du fonctionnement cérébral. Cette révolution conceptuelle, d’un cerveau immuable à remodelable, a été étayée par l’étude des patients porteurs d’un gliome de bas grade, une tumeur primaire associée à des phénomènes majeurs de plasticité cérébrale. Toutefois, on ne sait pas actuellement si cette neuroplasticité peut s’étendre aux fonctions de haut-niveau, celles qui participent à la conscience qu’ont les individus d’eux-mêmes. L’objectif de ce travail de thèse était d’évaluer dans quelle mesure les résections chirurgicales de gliomes affectent les processus métacognitifs et les traits de personnalité, en utilisant des méthodes de corrélations anatomo-fonctionnelles qui s’appuient sur la localisation lésionnelle et les déconnexions cérébrales. Dans un premier temps, nous avons montré que des résections frontales, unilatérales et bilatérales, n’induisaient pas de trouble métaperceptif, alors que le cortex préfrontal est supposé être central dans la métacognition. De même, nos résultats suggèrent que des résections chirurgicales massives n’affectent que très peu les traits de personnalité. Néanmoins, quelques traits comme la schizotypie positive et des troubles du comportement, comme l’anosognosie, étaient associés à l’atteinte de certains faisceaux de substance blancheRecent findings in the field of neuropsychology have allowed to move from a localized to a dynamic network approach of brain functions. This paradigmatic shift, from a static to a reshaping brain, has been supported by the investigation of patients with low-grade glioma, a neurological tumor known to trigger processes of compensation and rescue of brain functions. However, it is currently unestablished whether this neuroplastic compensation may extend to higher-order cognitive functions, specifically those involved in self-consciousness. By using both anatomo-functional correlational methods based on lesions localization and structural disconnection approach, the purpose of this work was to assess the extent to which the neurosurgical resections of low-grade glioma affect metacognitive processes and personality traits. First, we showed that frontal lobectomies, both unilateral and bilateral, did not induce metaperceptive impairments despite the established role of the prefrontal cortex in metacognition. Likewise, our results suggest that massive surgical resections did not significantly affect personality traits. However, some of them such as positive schizotypy, and a few behavioral modifications, such as anosognosia, were found to be associated with the disruption of some white matter bundles
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Bédard, Mylène. "Stratégies épistolaires et écriture de la résistance dans les lettres de Chevalier de Lorimier et Julie Bruneau-Papineau." Mémoire, 2010. http://www.archipel.uqam.ca/3894/1/M11847.pdf.
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L'épistolaire est un médium favorable à l'émergence d'une conscience de soi et à l'expression du moi du sujet épistolier. Par définition, la lettre est une forme instable qui se fonde sur un système oscillatoire entre les pronoms « je » et « tu », entre l'ici et l'ailleurs et entre la présence et l'absence. Or, qu'en est-il dans un contexte d'exclusion et d'occultation du droit à la parole? La période insurrectionnelle bas-canadienne de 1830-1840, dont les Rébellions de 1837-1838 constituent l'acmé, rend manifestes les rapports de pouvoir entre le gouvernement colonial et les Canadiens français ainsi que ceux entre les hommes et les femmes. Pour les individus en position de dominé, l'écriture de la lettre constitue parfois l'unique façon de se créer une place dans le monde, d'inscrire sa parole dans le cours des événements historiques. L'aller-retour de la lettre révèle à la fois la pression exercée par le discours hégémonique et son renversement par le déploiement de stratégies de résistance. Dans l'espace épistolaire, cette dualité se médiatise principalement dans la construction de l'image de l'autre, l'anti-ethos, dans l'autoreprésentation et dans l'adresse. Il s'agit donc d'observer comment l'événement sert d'instigateur à la prise de conscience de soi et comment il devient un pré-texte à l'écriture du moi, révélant ainsi une pratique discursive déjà en rupture avec la tradition classique. En réponse à l'assignation à une identité imposée, Chevalier de Lorimier et Julie Bruneau-Papineau se servent de la lettre pour se faire reconnaître, pour rendre compte de l'écart entre les catégories généralisatrices auxquelles ils sont identifiés et leurs aspirations individuelles. Dans ces conditions, l'écriture de la lettre constitue non seulement un acte de résistance à l'oppression, mais elle crée aussi un espace de liberté. Une approche féministe de ce corpus montre que, bien que le genre sexué du sujet écrivant ait une influence sur le discours, l'identité des stratégies énonciatives déployées dans ces correspondances indique que le colonialisme et le patriarcat ne sont que la face et l'envers d'un même système d'oppression. En convoquant les théories de l'analyse du discours et celles de l'énonciation, l'étude des stratégies rhétoriques dévoile les conditions de l'individuation du sujet. Dans ces correspondances, l'autoreprésentation se décline par la construction d'une image de soi, laquelle tend à éloigner l'écriture épistolaire de ses finalités communicationnelles et utilitaires afin de servir l'expression d'une sensibilité de nature romantique. En plus de coïncider avec les idéaux révolutionnaires des épistoliers, l'esthétique romantique engendre une rupture au niveau du code épistolaire en vigueur. La contestation de l'ordre établi ne peut s'envisager dans le respect des normes de la correspondance fondées sur l'idéal classique. Le témoignage de l'expérience de l'oppression ne peut s'écrire en fonction du principe selon lequel la lettre n'a d'autre destinée que celle de plaire à son destinataire, d'assouvir ses passions et ses intérêts. C'est pourquoi, les Rébellions de 1837-1838 apparaissent comme un contexte favorable à l'expression de voix dissidentes dont l'écriture est le support privilégié. Les écrits entourant ces événements agissent comme des précurseurs de littérarité et nous renseignent sur les pratiques d'écriture bas-canadiennes.
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MOTS-CLÉS DE L’AUTEUR : Épistolaire, Correspondance, Rébellions, Stratégies, Résistance, Oppression, Chevalier de Lorimier, Julie Bruneau-Papineau, Littérature québécoise, XIXe siècle, Romantisme, Écriture des femmes.
Books on the topic "Bad conscience"
1
The bad conscience. Chicago: University of Chicago Press, 2015.
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Norman, Mailer. The big empty: Dialogues on politics, sex, God, boxing, morality, myth, poker, and bad conscience in America. New York, NY: Nation Books, 2007.
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Bad Conscience. Amazon Publishing, 2015.
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Olivet. Good Life or Bad Strife: Your Conscience for Young Adults. Delmar Pub, 1994.
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Thompson, Ryan, Ryan Thompson, and Phil Orr. Bad Luck, Hot Rocks: Conscience Letters and Photographs from the Petrified Forest. Ice Plant, The, 2014.
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Norman, Mailer, and John Buffalo Mailer. Big Empty: Dialogues on Politics, Sex, God, Boxing, Morality, Myth, Poker and Bad Conscience in America. PublicAffairs, 2009.
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Norman, Mailer, John Buffalo Mailer, and Stephen Mailer. The Big Empty: Dialogues on Politics, Sex, God, Boxing, Morality, Myth, Poker and Bad Conscience in America. Brilliance Audio, 2016.
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Norman, Mailer, and John Buffalo Mailer. The Big Empty: Dialogues on Politics, Sex, God, Boxing, Morality, Myth, Poker and Bad Conscience in America. Nation Books, 2006.
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Elgat, Guy. Being Guilty. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197605561.001.0001.
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What can guilt, the painful sting of the bad conscience, tell us about who we are as human beings? This book seeks to answer this question through an examination of the views of Immanuel Kant, Friedrich Wilhelm von Schelling, Arthur Schopenhauer, Paul Rée, Friedrich Nietzsche, and Martin Heidegger on guilt, freedom, responsibility, and conscience. The concept of guilt has not received sufficient attention from scholars of the history of German philosophy. The book addresses this lacuna and shows how the philosophers’ arguments can be more deeply grasped once read in their historical context. A main claim of the book is that this history could be read as proceeding dialectically. Thus, in Kant, Schelling, and Schopenhauer, there are variations on the idea that guilt is justified because the human agent is a free cause of his or her own being—a causa sui—and thus responsible for his or her “ontological guilt.” In contrast, in Rée and Nietzsche, these ideas are rejected, and the conclusion is reached that guilt is not justified but is explainable psychologically. Finally, in Heidegger, we find a synthesis of sorts, where the idea of causa sui is rejected, but ontological guilt is retained and guilt is seen as possible, because for Heidegger, a condition of possibility of guilt is that we are ontologically guilty yet not causa sui. In the process of unfolding this trajectory, the various philosophers’ views on these and many other issues are examined in detail.
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Luehrmann, Sonja. Soviet Atheism and Its Aftermath. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.15.
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If Soviet atheism is a variety of secularism, it more resembles eliminationist movements viewing religions as obstacles to the political integration of citizens into the state. Before World War II, the Bolshevik government issued decrees to disentangle the state from the church. Later, Khrushchev emphasized atheism and closed churches as part of a general populist, mobilizational approach to promoting communist values. By the 1970s, religious practices were not precluded but were assigned a marginal space outside of public engagement. The post-Soviet era has seen self-reported religiosity increase, while self-reported atheism has diminished, although remaining significant. Russia’s 1997 law on Freedom of Conscience and Religious Organizations requires a denomination to exist in a region for fifteen years to enjoy the full legal and tax status. Today, Russia differentiates between “good” religions that help to promote particular moral visions and “bad” religions that create social strife, promote violence, and endanger public health.
Book chapters on the topic "Bad conscience"
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Ball, Karyn. "Kafka’s Fatal Performatives: Between “Bad Conscience” and Betrayed Vulnerability." In Freedom and Confinement in Modernity, 179–200. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230118959_10.
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Suvin, Darko. "SF as Metaphor, Parable and Chronotope (with the Bad Conscience of Reaganism)." In Positions and Presuppositions in Science Fiction, 185–213. London: Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-08179-0_13.
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Hay, Simon. "A Failed Modernity: The Ghost Story as the Bad Conscience of the Historical Novel." In A History of the Modern British Ghost Story, 28–56. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230316836_2.
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"Intellectualism and Bad Conscience." In Conscience, 75–105. University of Notre Dame Press, 2018. http://dx.doi.org/10.2307/j.ctvpj77b2.10.
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"Intuitionism and Bad Conscience." In Conscience, 106–24. University of Notre Dame Press, 2018. http://dx.doi.org/10.2307/j.ctvpj77b2.11.
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"Voluntarism and Bad Conscience." In Conscience, 125–56. University of Notre Dame Press, 2018. http://dx.doi.org/10.2307/j.ctvpj77b2.12.
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"Emotionalism and Bad Conscience." In Conscience, 157–210. University of Notre Dame Press, 2018. http://dx.doi.org/10.2307/j.ctvpj77b2.13.
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"BAD." In Screenwriting With a Conscience, 172–79. Routledge, 2003. http://dx.doi.org/10.4324/9781410609076-26.
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"Bad without Conscience." In Hardwired Behavior, 46–68. Cambridge University Press, 2005. http://dx.doi.org/10.1017/cbo9780511499500.006.
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"27 Sebastian's Bad Conscience." In Birds without a Nest, 76–78. University of Texas Press, 1996. http://dx.doi.org/10.7560/751941-029.
Full textConference papers on the topic "Bad conscience"
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Peñín Ibáñez, Alberto, and Alberto Peñín Llobell. "Can our cities be planned? Does the function follow the form?. The New York experience." In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.6681.
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ABSTRACT: Do we need urban planning? For a better future, for a better territorial integration, for attending collective demands? New York is at the other side of the usual answer. Manhattan is an example of the versatility of a single pattern, drawn on a paper over a territory with very different features. When it comes to reality, it uniforms it, and fills it with progressive, unattended and renewed demands, with no more plan than the one that is demanded by an efficient economic system. Its urban plan (?) has just attended, quickly, private demands, giving flexibility to ground uses and GFAs, with no more worries than its functionality. As the only stable issue, as simple and clear as possible, has been the link between urban space and territory through a universal but fixed pattern. It allows free deals between developers and authority, respecting very few regulations, to enable changes, constructions, knocking offs and rehabilitations far from the European style urban plans. Which is its future in a democratic and free society? A government based constantly and with transparency on assemblies, not in a Plan, that can assure equal treatments and fair deals of the initiatives towards the community? Some of the proposals accepted in Manhattan, where the urban shape at its simplest stage of a horizontal pattern unchanged in its 200 years of existence, show us the success and failures of this system. Adapted from the beginning to a traded world, it has no bad urban nor social conscience. This frame match perfectly the precapitalism of its founders with the demands of a contemporary globalized society.
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Tucak, Ivana, and Anita Blagojević. "COVID- 19 PANDEMIC AND THE PROTECTION OF THE RIGHT TO ABORTION." In EU 2021 – The future of the EU in and after the pandemic. Faculty of Law, Josip Juraj Strossmayer University of Osijek, 2021. http://dx.doi.org/10.25234/eclic/18355.
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The COVID - 19 pandemic that swept the world in 2020 and the reactions of state authorities to it are unparalleled events in modern history. In order to protect public health, states have limited a number of fundamental human rights that individuals have in accordance with national constitutions and international conventions. The focus of this paper is the right of access to abortion in the Member States of the European Union. In Europe, the situation with regard to the recognition of women's right to abortion is quite clear. All member states of the European Union, with the exception of Poland and Malta, recognize the rather liberal right of a woman to have an abortion in a certain period of time after conception. However, Malta and Poland, as members of the European Union, since abortion is seen as a service, must not hinder the travel of women abroad to have an abortion, nor restrict information on the provision of abortion services in other countries. In 2020, a pandemic highlighted all the weaknesses of this regime by preventing women from traveling to more liberal countries to perform abortions, thus calling into question their right to choose and protect their sexual and reproductive rights. This is not only the case in Poland and Malta, but also in countries that recognize the right to abortion but make it conditional on certain non-medical conditions, such as compulsory counselling; and the mandatory time period between applying for and performing an abortion; in situations present in certain countries where the problem of a woman exercising the right to abortion is a large number of doctors who do not provide this service based on their right to conscience. The paper is divided into three parts. The aim of the first part of the paper is to consider all the legal difficulties that women face in accessing abortion during the COVID -19 pandemic, restrictions that affect the protection of their dignity, right to life, privacy and right to equality. In the second part of the paper particular attention will be paid to the illiberal tendencies present in this period in some countries of Central and Eastern Europe, especially Poland. In the third part of the paper, emphasis will be put on the situation in Malta where there is a complete ban on abortion even in the case when the life of a pregnant woman is in danger.